| 2 Hadiths


Hadith
1913
Narrated Ibn `Umar (may Allah be pleased with them):The Prophet ﷺ said, "We are an illiterate nation; we can neither write nor calculate. The month is like this and this, i.e., sometimes of 29 days and sometimes of thirty days.".

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

1914
Narrated Aboo Hurayrah (may Allah be pleased with him): The Prophet ﷺ said, "None of you should fast a day or two before the month of Ramadan unless he has the habit of fasting (voluntary fasting) (and if his fasting coincides with that day) then he can fast that day.".

Commentary :
Allah, Exalted is He, decreed that the sighting of the new moon (crescent) should be usedto determine the timing of the lunar months. The sighting of the crescent marks the end of one lunar month and the beginning of another. Based on this sighting, many religious obligations are determined, such as fasting and Hajj.
In this hadeeth, Aboo Hurayrah (may Allah be pleased with him) stated that the Prophet ﷺ forbade Muslims from fasting the day or two days before the month of Ramadan (the last day or two days of Sha’baan). It is not prescribed for Muslims to observe fasting at the end of Sha’baan as a precaution, because theobligatory fastingis contingent on the sighting of the moon and there should beno Takalluf (i.e., overburdening oneself with undue duties) involved, whether the sky is clear or cloudy.
He ﷺ specifically mentioned the last two days of Sha‘baan because doubt may arise on those two days if the sky happened to be cloudy (and it was not possible to sight the new moon clearly) for two or three months. He ﷺforbade fasting on these days for two reasons.First, for fear that this would involve adding extra days to the month of Ramadan.It was also forbidden to fast on the Day of ‘Eid for the same reason, and to avoid following the example of the People of the Book,who had fallen into adding to their obligatory fasting based on their personal whims and preferences. This is whyit is prohibited to fast on the Day of Doubt, i.e., the last day of Sha‘baan. Second, the religion made the obligatory fasting in Ramadancontingent on the sighting of the moon and fasting on the preceding day or two days implies challenging the rulings of Islam.
Then he ﷺmade an exception from this prohibition if a person is used to fasting on a specific day, such as the case of someone who habitually observes fasting on alternate days or on Mondays, if such were to coincide with these two days. In this case, there is no impediment to fasting on these days because it does not fall under the category of forbidden fasting (as intended in the hadeeth) as per the laws of Islam.
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1915
Narrated Al-Baraa’ (may Allah be pleased with him):It was the custom among the Companions of Muhammad that if any of them was fasting and the food was served (fast-breaking meal), but he slept before eating, he would not eat that night and the following day till sunset. Qays ibn Sirmah Al-Ansaaree was fasting and came to his wife at the time of Iftaar (fast-breaking meal) and asked her whether she had anything to eat. She replied, "No, but I would go and bring some food for you." He used to do hard work during the day, so he was overwhelmed by sleep and fell asleep. When his wife came back and saw him, she said, "Disappointment for you!" When it was midday on the following day, he fainted and the Prophet ﷺ was informed about the whole matter and the following ayah was revealed (which mean): {It has been made permissible for you the night preceding fasting to go to your wives [for sexual relations]…} [Quran 2:187] So, they were overjoyed by it, and then Allah also revealed: {And eat and drink until the white thread of dawn becomes distinct to you from the black thread [of night]. Then complete the fast until the sunset...} [Quran 2:187]
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Commentary :
The wisdom of Allah, Exalted is He, entailed that the Quran should not be revealed all at once, but should rather be revealed on different occasions, to ensurethe gradual building and refinement of the Muslim community that He willed for Muslims.Therefore, the ayaat of the Quran were revealed to address the problems and emerging issues that arose.
In this hadeeth, Al-Baraa’ ibn ‘Aazib(may Allah be pleased with him)related that when fasting was first made obligatory (in Ramadan), any ofthe Companions (may Allah be pleased with them)who happened to sleep before breaking his fast would not eat that night and would fast the following day,eating onlyafter the Maghrib prayer of the following day! They had a limited window of time to break their fast; from Maghrib prayer to the time when they went to bed that night. If anyone happened to sleep before breaking his fast, he would carry on with fasting on the following day, and then break his fast on the following day.The same was true for engagement in sexual intercourse with their wives.
He (may Allah be pleased with him) also stated that Qays ibn Sirmah Al-Ansaaree(may Allah be pleased with him) was fasting oneday and went to his wife at the time of Maghrib prayer asking her for the Iftaar (fast-breaking) meal. She told him that she hadn’t any food butsought his permission to go and fetch him some. Exhausted after his workday, hefell asleep while waiting for her. When his wife came back and saw him asleep, she said: "Disappointment for you," meaning,“what a deprivation.” Thiswas a commonly used expression for someone who missed out on an attainment to which he aspired. Qays (may Allah be pleased with him)did not eat anything that night and woke up on the following dayand observed fasting. When hewas halfway through the day, he fainted, and the incident was reported to the Prophet ﷺ. On that occasion, Allah, Exalted is He, revealed the ayah that reads (meaning): {It has been made permissible for you the night preceding fasting to go to your wives [for sexual relations]. They are clothing for you and you are clothing for them. Allah knows that you used to deceive yourselves, so He accepted your repentance and forgave you. So now, have relations with them and seek that which Allah has decreed for you. And eat and drink until the white thread of dawn becomes distinct to you from the black thread [of night]. Then complete the fast until the sunset. And do not have relations with them as long as you are staying for worship in the mosques. These are the limits [set by] Allah, so do not approach them. Thus does Allah make clear His ordinances to the people that they may become righteous.} [Quran 2:187].The ayah means that it is deemed allowable for you to engage in sexual intercourses with your wives, eat, and drink at any time of the night until the white thread of dawn becomes distinct to you from the black thread (of night). At that point of the night, it is obligatory on them to abstain from eating, drinking and sexual intercourse until sunset. The Companions(may Allah be pleased with them)were overjoyed.

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1916
Narrated ‘Adiy ibn Haatim(may Allah be pleased with him):When the above ayahwas revealed (which means): {And eat and drink until the white thread of dawn becomes distinct to you from the black thread [of the dawn],} [Quran 2:187] I took two (hair) strings, one black and the other white, and kept them under my pillow and went on looking at them throughout the night but could not make anything out of it! So, the next morning I went to Allah's Messenger ﷺ and told him the whole story. He ﷺexplained to me, "That ayah means the darkness of the night and the whiteness of the dawn.".

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

1917
Narrated Sahl ibn Sa’d(may Allah be pleased with him):When the following ayah was revealed(which means): {And eat and drink until the white thread of dawn becomes distinct to you from the black thread,} [Quran 2:187] some people who intended to fast, tied black and white threads to their legs and went on eating till they differentiated between the two. Allah then revealed the words, {[of the dawn]}, and it became clear that meant the night and day..

Commentary :
The Noble Quran was not revealed all at once, but was rather revealed to the Prophet ﷺon different occasions, and some ayaat were revealed to further explain and clarify others. The Companions(may Allah be pleased with them)hastened to comply with the divine commands revealed to them.
In this hadeeth, Sahl ibn Sa‘d (may Allah be pleased with him) related the occasion during which the following ayah was revealed. Allah, Exalted is He, Says (what means): {And eat and drink until the white thread becomes distinct to you from the black thread.} [Quran 2:187].Some of the Companions (may Allah be pleased with them)understood the wording of the ayah literally, and that it meant actual white and black threads. Therefore, they would bring two threads (a black and a white one) and tie them to their feet and would eat and drink until they were able to differentiate between the black and white one (i.e., to determine the beginning of the fast day after dawn). Afterwards, Allah, Exalted is He, revealed the words {of the dawn} [Quran 2:187].in the ayah, and thereupon they learned that it does not referto actual white and black threads, but rather meant the ability to distinguish the blackness of the night from the whiteness of the morning, i.e., after dawn, and that the break of dawn was the time limit for the end of the night and the beginning of the morning. This means that whoever wishes to observe fasting is required to abstain from eating and drinking upon seeing that clear and prominent sign, i.e., the break of dawn.
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1923
Narrated Anas ibn Maalik (may Allah be pleased with him):The Prophet ﷺsaid, "Eat Suhoor (pre-dawn meal) for indeed there is a blessing in it."
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Commentary :
The Prophet ﷺ did not leave any good pertaining to this worldly life or the Hereafter without guiding Muslims to it and urging them to abide by it.
In the hadeeth, the Prophet ﷺurgedand commanded those who wished to fast to eat the Suhoor (pre-dawn meal). He ﷺ said: “Eat Suhoor,”meaning the pre-dawn meal during the month of Ramadan(obligatory fasting) and otherwise (voluntary fasting). He ﷺ explained: “for indeed there is a blessing in it,”meaning that it abounds in good, benefits, and blessings. The blessings in Suhoor aretastededon account of following the Sunnah and going against the practices of the People of the Book, because they did not eat before dawn. It also helps the fasting person gain strength to be able to endure fasting, boosts his energylevels for the rest of the day, andempowers him to practice self-restraintand repel the urges toexhibit bad mannerstriggered by hunger. The blessings of Suhoor are also manifest in being a reason for giving charity to those who may ask for it at this time, or join him for the Suhoor meal, in reciting Thikr and supplications at a time when they are most likely accepted, and holding the intention of fasting for those who had forgotten to do so before going to bed on the previous night.
Emphasis is placed on eating the Suhoor meal because most people most likely sleep at this time;they may be overwhelmed by sleep and thus miss out on having thisimportant meal, causingthem to experience fatigue at daytime while performing their daily activities and work.
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1924
Narrated Salamah ibn Al-Akwa’ (may Allah be pleased with him):Once the Prophet ﷺordered a person on ‘Aashooraa’ (the 10th day of Muharram) to announce, "Whoever has eaten, should not eat any more, but observe fasting, and who has not eaten should not eat, but complete his fast (till the end of the day)”.
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Commentary :
The Day of ‘Aashooraa’ is one of the blessed days of Allah, Exalted is He, on which He saved His Prophet Moosaa from Pharaoh and his army. The Messenger of Allahﷺ fasted it, and commanded Muslims to fast as well. It was the first prescribed fast for Muslims before fasting was deemed obligatory in Ramadan.
In this hadeeth, Salamah ibn Al-Akwa‘ (may Allah be pleased with him) stated that the Prophet ﷺ sent a man, i.e., Hind ibn Asmaa’ ibn Haarithah Al-Aslamee(may Allah be pleased with him), as stated in Musnad Ahmad and other Hadeeth collections, to announce to people on the Day of ‘Aashooraa’, the 10th day of the sacred month of Muharram, that whoever had eaten on that day should abstain from eating for the rest of the day until the time of Iftaar, to honor the sacredness of this blessed day, and that whoever had not eaten yet should hold the intention of fasting and fast.
After the fasting of Ramadan was deemed obligatory, fasting on the Day of ‘Aashooraa’became optional.It has been reported that fasting on the Day of ‘Aashooraa’ expiates the sins committed during the previous year, as reported on the authority of Aboo Qataadah (may Allah be pleased with him) and narrated by Imam Muslim.
Many narrations have been reported regarding the reasons why the Prophet ﷺ fasted onthe Day of ‘Aashooraa’. For instance, it was narrated on the authority of Ibn ‘Abbaas (may Allah be pleased with him) that he said:“When the Prophet ﷺ came to Al-Madeenah, he found (the Jews) fasting on the Day of ‘Aashooraa’ (i.e., 10th of Muharram). They used to say: "This is a great day on which Allah, Exalted is He, saved Prophet Moosaa and drowned the folk of Pharaoh. Moosaa observed the fast on this day, as a sign of gratitude to Allah." The Prophet ﷺ said, "I am closer to [Prophet] Moses than they!" So, he observed fast (on that day) and ordered the Muslims to fast on it.” [Al-Bukhaaree and Muslim].
Moreover, it was reported on the authority of Ibn ‘Umar (may Allah be pleased with him)that the Prophet ﷺ said about the Day of ‘Aashooraa’: “That was a day on which the people of pre-Islamic days used to observe fast. So, he who amongst you likes to observe fast should do so, and he who does not like it should abandon it.” [Al-Bukhaaree and Muslim].
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1926
‘Aa’ishah and Umm Salamah (may Allah be pleased with them)said:At times, Allah's Messenger ﷺ used to get up in the morning in a state of Janaabah (i.e., post sexual-intercourse ritual impurity) after having sexual relations with his wives, take a bath and fast.
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Commentary :
The Companions sometimes held different opinions regarding certain issues, but they abided by the due Islamic etiquette of disagreement that the Prophet ﷺ taught them.
In this hadeeth, ‘Abd Al-Rahmaan ibn Al-Haarith, a Taabi‘i (Follower, from the generation of Muslims who followed the Companions), narrated thathe told Marwaan ibn Al-Hakam that the Mothers of Believers ‘Aa’ishah and Umm Salamah(may Allah be pleased with them) told him that the Prophet ﷺ sometimes woke upafter dawn in a state of Janaabah after having intimate relations with some of his wives,and that he ﷺ would perform Ghusl and observe fasting on that day, as long as he ﷺ had not eaten or drunk anything after dawn. This indicates the permissibility ofcommencing fasting while being in a state of Janaabah before performing Ghusl. The state of Janaabah refers to the post sexual-intercourse state of major ritual impurity experienced by whoever discharges(ejaculates) Manniy (semen) or engages in a sexual intercourse, and the Arabic word denotes the refrainment from prayer and certain worshipful acts until attaining ritual purity (by performing Ghusl).
When Marwaan ibn Al-Hakam, who was then the governor of Al-Madeenah,heard that, he made‘Abd Al-Rahman swear to tell this hadeeth to Aboo Hurayrah(may Allah be pleased with him) - for he used to give Fatwa (scholarly opinion) that whoever wakes upin a state of Janaabah in the morning, his fast on that day is not valid - because the wives of the Prophet ﷺwere the most knowledgeable in such matters. He added: “I urge you tosurprise Aboo Hurayrah (may Allah be pleased with him)with it,” and this could also mean to rebuke him with it.Marawaan made ‘Abd Al-Rahmaanswear to inform Aboo Hurayrah (may Allah be pleased with him) of that hadeeth to investigate the relevant ruling further, to know whether or not he (may Allah be pleased with him)knew of another abrogated text, or one that abrogated this ruling, or warranted specification of its general indication or its interpretation to a different effect.
‘Abd Al-Rahmaan ibnAl-Haarith disliked doing what Marwaan ibn Al-Hakam asked him to do, and later on met with Aboo Hurayrah (may Allah be pleased with him)at the Miqaat of Dhul-Haleefah, theMiqaat of the people of Al-Madeenah who wish to perform Hajj or ‘Umrah.This place is currently known as Aabaar ‘Ali,a specified placeat the beginning of the route from Al-Madeenah to Makkah, about six miles (approximately 13 km) away from Al-Madeenah and two hundred miles (approximately 408 km) away from Makkah, and it is the farthest Miqaat from Makkah. Aboo Hurayrah (may Allah be pleased with him) owned a plot of land there. ‘Abd Al-Rahmaan said to him, “I shall tell you something, and had not Marawaan urged me to do so, I would not have brought it up!” He then informed him of the statement the Mothers of the Believers ‘Aa’ishah and Umm Salamah (may Allah be pleased with them). Thereupon, Aboo Hurayrah (may Allah be pleased with him) told him that Al-Fadhl ibn ‘Abbaas (may Allah be pleased with them) had reported to him that the Prophet ﷺ said that whoever wakes up in the morning of a fast day while being in a state of Janaabah, his fasting is invalid, but ‘Aa’ishah and Umm Salamah (may Allah be pleased with them) were more knowledgeable of such matters.A version of the hadeeth cited in Saheeh Muslim reads: “Narrated Aboo Hurayrah (may Allah be pleased with him) ‘Have they said that?’ He (‘Abd Al-Rahmaan) replied: ‘Yes!’ Thereupon, Narrated Aboo Hurayrah (may Allah be pleased with him) ‘They are more knowledgeable (of such matters)!’”
Clearly, they were more knowledgeable of such matters than Al-Fadhl (may Allah be pleased with them), and their statement in this regard is given precedence overothers, because they narrated it based on close observation of the Prophet’s private life, unlike others.
It is deduced fromm the hadeeth that Muslims should accept and embrace the truth and give up opinions that are proven wrong by means of sound argument and proof.
It is also inferred from it that it is permissible for scholars to visit therulers, discuss with them issues of knowledge, and obey them in what is permissible and good.
Finally, it is deduced that ifa religious ruling on a given matter is disputed, it should be referred to the ones who are most likelyknowledgeable of it.
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1927
‘Narrated Aa’ishah (may Allah be pleased with her):
The Prophet ﷺ used to kiss and embrace (his wives) while he was fasting, and he had more power to control his sexual desires than any of you.”Narrated Jaabir (may Allah be pleased with him): "The person who discharges (semen) after casting a look (on his wife) should complete his fast.".

Commentary :
The Prophet ﷺ made clear for us the permissible and impermissible acts for a fasting person by means of his sayings and actions, and the honorable Companions (may Allah be pleased with them) reported such sayings and actions to us.
In this hadeeth, the Mother of Believers ‘Aa’ishah (may Allah be pleased with her), the wife of the Prophet ﷺ, clarified to us the allowable acts of intimacy between spousesduring fasting. She (may Allah be pleased with her) said: “The Prophet ﷺ used to kiss and embrace (his wives) while he was fasting,” meaning kissing ortouching (skin-to-skin contact), without engaging in sexual intercourse, such asforeplay and embracing. He ﷺ used to do so in the obligatory and voluntary fasting. She (may Allah be pleased with her) added: “… and he had more power to control his sexual desires than any of you,” meaning that he ﷺ had the best self-control ability to curb his sexual desires from invalidating his fast. The Arabic word ‘Al-’Irab’ used in the hadeeth refers to the sexual need or body part. The Mother of the Believers ‘Aa’ishah (may Allah be pleased with her)indicated by her saying: “… and he had more power to control his sexual desires than any of you,” that it is permissible to kiss and to engage in lesser acts of intimacy (without actually having sexual intercourse) for those who are able to control themselvesso that there is no fear of ejaculation or even having sex.
The hadeeth also highlights the good manners of the Prophet ﷺ and his kindness with his wives.
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1929
Zaynab(may Allah be pleased with her), the daughter of Umm Salamah, narrated that her mother said, "While I was (lying) with Allah's Messenger ﷺ underneath a woolen sheet, I got the menstrual bleeding, and then slipped away and put on the clothes (which I used to wear) in menses. He asked, "What is the matter? Did you get your menses?" I replied in the affirmative and then entered underneath that woolen sheet. I and Allah's Messenger ﷺ used to take a bath from one water pot and he used to kiss me while he was fasting.".

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

1938
Narrated Ibn ‘Abbaas (may Allah be pleased with him):The Prophet ﷺhad Hijaamah performed on him while he was in the state of lhraam (i.e., ritual state of consecration), and also while he was observing fasting..

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

1940
Narrated Thaabit Al-Bunaanee:Anas ibn Maalik (may Allah be pleased with him)was asked whether they believed that undertaking Hijaamah therapyis disliked for a fasting person. He replied in the negative and said, "No [not for a religious reason], except for fear of weakness.".

Commentary :
Hijaamah (wet cupping therapy) is one of the ancient forms of alternative medicine used to remove bad blood from the body.
In this hadeeth,the Taab’iee Thaabit Al-Bunaaneeinforms us that Anas ibn Maalik (may Allah be pleased with him) was asked whether they believed that Hijaamah therapy was disliked for a fasting person during the lifetime of the Prophet ﷺ.
Anas (may Allah be pleased with him) clarifiedthat it was held as non-prohibitivelydisliked(Makrooh Tanzeehan) rather than prohibitively disliked (Makrooh Tahreeman), because it may cause fatigue during fasting, possibly drainingthe fasting person and requiringhim to getnutrients into his body (i.e., break his fast).
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1942
‘Narrated Aa’ishah (may Allah be pleased with her):Hamzah ibn ‘Amr Al-Aslamee(may Allah be pleased with him) said, "O Allah's Messenger!I fast continuously."
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Commentary :
Islam commands Muslims to avail of their share of the worldly life, and not to neglect the right of Allah to be worshipped. Thus, it preaches harmonious balance between the life of the body and that of the heart. Some of the Companions (may Allah be pleased with them)used to abide by the original religious rulings rather than opting for concessionsgranted by the religion with the aim of drawing closer to Allah, without hindering their abilities to carry on with their normal everyday activities.
In this hadeeth, the Mother of the Believers ‘Aa’ishah (may Allah be pleased with her) stated that Hamzah ibn ‘Amr Al-Aslamee(may Allah be pleased with him) told the Prophet ﷺ he used to fast continuously, meaning to fast all year long,except for days when fasting is deemed forbidden such as the two days of ‘Eid andthe days of Tashreeq (i.e., the 11th 12th and 13th of Thoo al-Hijjah).
A version of the hadeeth in Saheeh Al-Bukhaaree and Saheeh Muslim states that he (may Allah be pleased with him) said so to the Prophet ﷺ because hetravelled often and was asking about fasting while traveling. The Prophet ﷺ said: “You may fast if you wish or refrain from fastingif you wish!” As far as voluntary fasting while traveling is concerned, a person is given the choice to observe fasting or refrain from it. The prohibition of fasting continuously (all year long) has been reported in the Sunnah. It has been narrated on the authority of ‘Abdullah ibn ‘Amr ibn Al-‘Aas (may Allah be pleased with them) that the Prophet ﷺ said to him: “There is no (reward for) fasting (for him) who fasts perpetually (all year long).” [Al-Bukhaaree and Muslim].
To reconcile between the two hadeeths,scholars have advised that the wisdom behind forbidding fasting perpetually (all year long) is that it drains a person and renders him unable to partake in Jihaad and fulfill the rights due on him. However, if someone has the physical strength to endure fasting all year long while fulfilling the rights due on him (and carry out his obligations), there is no harm in that..

1943
‘Aa’ishah(may Allah be pleased with her), the wife of the Prophet ﷺ, said:“Hamzah ibn ‘Amr Al-Aslamee(may Allah be pleased with him)asked the Prophet ﷺ: "Should I fast while traveling?" The Prophet ﷺreplied, "You may fast if you wish, and you may not fast if you wish.”
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Commentary :
Travelling is a tortuous experience and it is usually accompanied by fatigue and hardship. Therefore, Allah, Exalted is He,has relieved travelersof certain religious duties and the Laws of Islamhas granted him legal concessions to eliminate such hardship. However, some of the Companions (may Allah be pleased with them) used to abide by the original religious rulings rather than opting for legal concessions granted by the religion with the aim of drawing closer to Allah.
 In this hadeeth, the Mother of the Believers ‘Aa’ishah (may Allah be pleased with her) stated that Hamzah ibn ‘Amr Al-Aslamee(may Allah be pleased with him)asked the Prophet ﷺwhether or not he should fast while traveling. The Prophet ﷺ gave him the choice to fast or refrain from fasting while traveling. He ﷺ said: "You may fast if you wish, and you may not fast if you wish.”
Refrainment from fasting while traveling is a legal concession granted to the traveler, upon whom fasting is otherwise deemed obligatory. A traveler is given the choice between availing himself of this legal concession or abiding by the original ruling.
Hamzah ibn ‘Amr Al-Aslamee(may Allah be pleased with him)observed voluntary fasting often and it has been reported in Saheeh Al-Bukhaaree and Saheeh Muslim that he even used to fast continuously, meaning all year long, except for days when fasting is deemed forbidden, such as the two days of ‘Eidand the days of Tashreeq (i.e., the 11th 12th and 13th of Thoo al-Hijjah).
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1945
Narrated Aboo Al-Dardaa’ (may Allah be pleased with him):We set out with Allah's Messengerﷺon one of his journeys on a very hot day, and it was so hot that one had to put his hand over his head because of the severity of heat. None of us was fasting except the Prophet ﷺand Ibn Rawaahah (may Allah be pleased with him).
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Commentary :
Traveling is not free of physical and psychological hardship, and therefore, Allah, Exalted is He, relieved travelersof certain religious duties, and the Laws of Islam grants legal concessions to eliminate such hardship. However, some of the Companions (may Allah be pleased with them) used to abide by the original rulings rather than opting for legal concessions granted by the Laws of Islam whenever they were able to do so, with the aim of drawing closer to Allah.
In this hadeeth, Aboo Al-Dardaa’ (may Allah be pleased with him) related that they set off on a journey with the Prophet ﷺ on a very hot day during the month ofRamadan, as stated in the narration in Saheeh Muslim. It was so hot thatthe Companions had toput their hands over their heads because of the severity of the heat. None of them fasted on that day except for the Prophet ﷺ and‘Abdullahibn Rawaahah(may Allah be pleased with him).The rest of the Companions(may Allah be pleased with them) availed themselves of thelegal concession in this regard. Allah, Exalted is He, Says (what means): {…and whoever is ill or on a journey - then an equal number of other days. Allah intends for you ease and does not intend for you hardship.} [Quran 2:185].
It has been reported that the Prophet ﷺ refrained from fasting during some of his travels and criticized those who were fasting, as narrated in Saheeh Muslim on the authority of Jaabir ibn ‘Abdullah(may Allah be pleased with them): “The Messenger of Allahﷺwent off to Makkah in Ramadan in the year of the Conquest, and they fasted until they arrived at Kuraa‘Al-Ghameem (i.e., a valley two stages from Makkah on the way to Al-Madeenah). He ﷺthen called for a cup of water which he raised until people looked at it, and then he drank. He ﷺwas told afterwards that some people had carried on with their fast (and had not broken it). Thereupon, heﷺ said, “Those are the disobedient ones; those are the disobedient ones.””
The reason the Prophet ﷺ described those people as ‘disobedient’ was that he ﷺ had commandedthem to break their fast and it was upon them to obey him. He ﷺ sometimes commanded Muslims verbally and sometimes tacitly by his actions.When he ﷺ broke his fast, this was a tacit command for themto avail themselves of the relevant legal concession so that they would gain strengthen forJihaad. Since these disobedient people refused to comply with his command, they fell into manifest error. They were described as ‘disobedient’ because in doing so they contravened the Laws of Islam..

49
Tareq ibn Shehab narrated, “Marwan was the first one to deliver a sermon before the Eid prayer. A man stood up and said, ‘Prayer should precede sermon.’ He (Marwan) said, ‘It has been done away with.’ Abu Saeed remarked, ‘This man has performed what he should do. I heard the Messenger of Allah ﷺ saying, ‘Whoever among you sees something abominable should modify it with his hand, if he is not able to do it, then (he should modify it) with his tongue, and if he is not able to do it, then (he should modify it) with his heart, which is the least level of faith.’”.

Commentary : Allah honors and prefers the Muslim nation to other nations, for it enjoins goodness, forbids evil, and gently advises people, the qualities that transform any society into a virtuous one. This hadith related that the first person who delivered the Eid speech before performing the prayer was Marwan ibn Al-Hakam, the governor of Medina assigned by Caliph Muawiyah ibn Abi Sufian. He became the caliph in the year of 64 after Prophetic immigration. It was mistakenly narrated that the first person did that was Omar, Othman, Muawiyah, or Abdullah ibn Az-Zubeir. On the contrary, it was proven that the Prophet ﷺ and his four Caliphs used to pray before delivering the Eid speech as Ibn Abbas narrated in the two Sahihs, “I witnessed the Eid with the Messenger of Allah, Abu Bakr, Omar, and Othman. They all prayed before the speech." In the narration of Bukhari, Marwan mentioned why he did that. He said, "People do not sit to listen to our speech after the prayer, so I delivered it before the prayer." Most of the people used to leave after the prayer and only some listened to Marwan's speech. He may have done that thinking that it was something in which he could follow his own opinion. Once he changed the Prophet's tradition, one of the attendees came and denounced his behavior. That person may have been Abu Masoud as in Imam Abderazzaq's narration but it was narrated in Sahih Bukhari that he was Abu Saeed himself, this hadith's narrator. Perhaps, this situation happened more than once and that every time Marwan was contradicted by someone. On the other hand, if it happened once, it would be possible that Abu Saeed first denounced Marwan's behavior, as in Bukhari's narration, then Abu Masoud. Marwan's response, "It has been done away with" may mean that: (1) People used to leave, for they were in a hurry, or (2) He left the proven tradition of praying before delivering the speech on purpose. Abu Saeed approved the man’s denouncing Marwan and said, "This man has performed what he should do." He denounced the evil with his tongue, for he could not change the ruler's behavior by his hands. Then Abu Saeed narrated the Prophet's hadith. The hadith states that if a person sees something evil and corrupting, he has to change it with his hand provided that his knowledge and ability. If he cannot change it with his hands, he has to wisely and kindly remind people about its prohibition. Changing the reality may be achieved by gentleness and wisdom away from swords. If he is unable to change it by word or tongue, he has to denounce it with his heart and resolve that if he were able to remove it, he would do it. Denouncing evil with one's heart is the lowest reaction that a believer has to bring, so the Prophet ﷺ said as in Ibn Masoud's narration in Sahih Muslim, "Beyond that, there is no faith even as the extent of a mustard seed." This hadith shows that there are two conditions of the obligation of enjoining the good and forbidding the evil: (1) Knowledge of whether that action is good or evil, for the ignorant person cannot determine that, and (2) The ability to do so, for it is enough for the unable person to hate the evil with his heart. Abu Saeed's comment confirmed that Marwarn was the first one to display that behavior, for if the Prophet ﷺ or his companions showed that behavior, Abu Saeed would not call it evil as in his comment. Moreover, Abu Saeed held Marwan to prevent him from delivering the speech but the latter insisted on doing so. This hadith contains the following benefits: (1) It urges us to gradually enjoin the goodness and forbid the evil, each based on his ability, (2) It confirms the legitimacy of opposing rulers' behavior if they accept advice in public and this does not lead to another evil, (3) It clarifies that denouncing evil is a part of faith, (4) It shows that one's faith is subject to increase and decrease, (5) It stresses that Islam's rites cannot be changed or reordered. Once rulers try to do so, they have to be opposed as long as a person is able to do so and his denouncing will not lead to a greater evil..

50
Abdullah ibn Masoud narrated that the Messenger of Allah ﷺ said, “Allah has not sent a prophet to a nation before me but he (a prophet) had disciples and companions following his way and obeying his command. Afterward, there came successors who said what they did not practice and practiced what they were not commanded to do. Whoever strove against them with his hand was a believer, whoever strove against them with his tongue was a believer, and whoever strove against them with his heart was a believer. There is no faith beyond that even to the extent of a mustard seed.” Abu Rafi' said, “I narrated this hadith to Abdullah ibn Umar but he disapproved of the narration. When Ibn Masoud came and stayed at Qanat, Abdullah ibn Umar asked me to accompany him to visit him (Ibn Masoud) during his illness. I went with him and asked Ibn Masoud about the Hadith when we sat (before him). He narrated it in the same as I narrated it to Ibn Umar.”.

Commentary : The Prophets' calls are of common features. All were resisted by some or lots of their people. All were followed by some of their people who afterward conveyed their calls. Over decades and centuries, people began to gradually move away from the truth. The one adhering to this truth had to resist them as much as he could. In this hadith, the Prophet ﷺ confirmed that all Prophets that Allah had sent had disciples and companions following their ways and obeying their commands. Afterward, there came successors and hypocrites who said what they did not practice and practiced what they were not commanded to do while claiming and complimenting themselves on following their prophet's guidance. On the contrary, they were committing and spreading corruption. Every believer has to strive against those people based on his ability. Whoever strives against and tries to remove their evil with his hand or tongue is a believer. Moreover, whoever hates their evil with his heart is a believer, for he wishes he had been able to remove these evils with his hand or tongue but he was unable to do so. There is no faith beyond that even to the extent of a mustard seed, for if one does not hate the evil even if with his heart but pleases it, it is an approval of disbelief. This hadith shows that there are two conditions of the obligation of enjoining the good and forbidding the evil with hands or tongue: (1) Knowledge of whether that action is good or evil, for the ignorant person cannot determine that, and (2) The ability to do so, for it is enough for the unable person to hate the evil with his heart. Striving against evils by one's hands is only for those being able to change them without a conflict such as those in charge and rulers. Striving against evils by one’s tongue is by showing and calling for the truth. Striving against evils by one's heart is by rejecting, hating, and displeasing them. Abu Rafi' said, “I narrated this hadith to Abdullah ibn Omar but he disapproved of the narration.” Ibn Omar’s disapproval may be interpreted that he wanted to check the authenticity of the hadith, for one may unwillingly increase, decrease, or even distort his own narrations. He did not mean to accuse Abu Rafi’, for all people were vulnerable to forget. Ibn Omar knew that Abu Rafi’ was a great companion with a high level of justice and honesty. When Ibn Masoud came to Medina, Ibn Omar commanded Abu Rafi’ to go with him to visit Ibn Masoud. When they sat with him, Abu Rafi’ asked Ibn Masoud about this hadith, so Ibn Masoud narrated it to him just as Abu Rafi’ had narrated it to Ibn Omar. Abu Rafi’ did that to make sure of the hadith context and defend his narration. Finally, this hadith contains the following benefits: (1) It includes one of the signs of the Prophet’s prophethood, (2) It stresses the necessity of enjoining what is right and forbidding what is wrong, according to people’s conditions, (3) It clarifies the virtue of the Prophet’s companions, for they presented his properties and selves for the sake of this religion, (4) It shows that changing the evil is part of the Islamic faith, and (5) It refers that one’s faith increases and decreases..

53
Jaber ibn Abdullah narrated, “The Messenger of Allah ﷺ said, ‘Hearts’ callousness and sternness is in the East while faith is among the people of the Hijaz.’”.

Commentary : People vary in faith, piety, behavior, and even the degrees of their evil acts. The Prophet used to teach us people's various attributes so that we can deal with them in the proper way they deserve. In this hadith, he informed us that we find people of hard hearts, lack of understanding, and refusing the truth due to disbelief in the East. A narration in the two Sahihs reported by Abu Masoud Uqbah ibn Amr clarified that they are the people of Rabi’a and Mudar. This was during the era of the Prophet ﷺ. They were hard people due to the harsh conditions they were living in. It was said that he may have meant all areas of the East: Middle, Near, and Far. After the Prophet's death, these two tribes had many trials such as: (1) Many people disbelieved once again, and (2) Some claimed prophethood as Museilemah, the Liar. The Prophet meant that they were subject to obey the devil and disbelieve the Islamic message. On the other hand, he informed us that we find deep faith, tranquillity, and comfort in the people of Hijaz, i.e. Mecca, Medina, and their environs. It is called "hijaz," for some potential reasons: (1) It separates Najd from Sara, (2) It separates Ghaur from Levant, or (3) It is surrounded by mountains. Finally, this hadith confirms the virtue of the people of Hijaz over other people..

54
Abu Hurairah narrated, “The Messenger of Allah ﷺ said, ‘You will not enter Paradise until you believe and you will not believe until you love one another. May I tell you something you can do to make you love one another? Spread the greetings of salam (peace) among you.’”.

Commentary : The Prophet ﷺ used to teach his companions and nation the virtues of righteous deeds that display a feeling of affection among them and raise their ranks in the Hereafter. He also warned us against reasons for hatred and disharmony. Spreading the greetings of peace is one of the causes of love and harmony among Muslims. In this hadith, the Messenger of Allah ﷺ clarified that only believers will enter Paradise and added that love among believers is part of the perfect faith. He said, "You will not enter Paradise until you believe." He means that our faith is neither complete nor benefits us until we love one another. Then he guides us to the best attributes for getting that kind of love in Muslim society which is to declare, act upon, and spread peace among Muslims. Peace is the greeting that Allah, the Almighty, has prescribed for His servants. Once a Muslim passes by another Muslim, relative or stranger, he greets him with peace. Allah made spreading peace a reason for love and affection among Muslims, which is a reason for getting a perfect faith and prevailing the word of Islam. On the other hand, hatred and conflict are reasons for spreading division among Muslims. The form of that greeting as in the narration of Abu Daoud and others is to say, “Peace, mercy, and blessings of Allah be upon you.” Finally, this hadith contains the following benefits such as: (1) The command to spread the greeting of peace among Muslims, for it spreads love and safety among them and (2) It is proof that love is a reason for the perfect faith..

55
Tamim Ad-Dary narrated that the Prophet ﷺ said, "Religion is sincerity." They said, "To whom?" He said, "To Allah, to his Book, to his Messenger, to the leaders of Muslims and their common folk.".

Commentary : Sincere advice is one of the features of our true religion. Muslims should advise each other in a good manner, and without making a greater evil than the benefit they want to achieve. This should be with loving and knowing the rights of the one who is advised in the society for his being a Muslim. This hadith clarifies the methods of this supreme behavior. The Prophet ﷺ clarified that sincere advice is Islam's essence and a means for its spreading. It is to say or do something that contains goodness for a person(s) sincerely. It is to seek goodness for the one who is advised. Moreover, it is a comprehensive term with various meanings. The Prophet's companions asked him to whom they offer it, so he answered, "To Allah, to his Book, to his Messenger, to the leaders of Muslims and their common folk." As for one's dealing with Allah, it means glorifying His command, showing mercy on His creation, calling people to believe in Him, and avoiding any acts of polytheism while worshiping him only. As for one's dealing with the Quran, it means to believe that it is Allah's word, deeply love and glorify it, recite it as it should be recited, face those distorting its authentic interpretations, ratify its stories, ponder over its lessons and miracles, act upon its rules, spread its knowledge, and call people to believe in it. As for one's dealing with the Messenger, it means to believe, follow, obey his commands, and avoid what he forbade. Moreover, it means to be loyal to those who are loyal to him and hate those who hate him. In addition, it means glorifying him, spreading his teachings, and facing people's accusations against him. As for one's dealing with leaders of Muslims, it means helping them in what is right, obeying them in goodness, gently reminding them if they neglect something, and avoiding disobeying them unless we see them doing an act of clear disbelief that Allah obviously showed in his religion, which is conditional on ability and avoiding having greater harms. The Muslim's leaders may include the scholars as well. As for one's dealing with Muslim scholars, it means accepting what they narrated and thinking well of them. As for one's dealing with common Muslim folk, it means gently teaching them Islam's laws, providing them with what is beneficial, having mercy on them, respecting them, avoiding cheating or envying them, loving for them what one loves for himself, hating for them what one hates for himself, and defending their properties and honor. Finally, this hadith contains the following lessons: (1) It confirms that advising people is the essence of Islam, and (2) It urges people to advise all people types, from the ruler to lay people..

59
Abu Hurairah narrated, "The Messenger of Allah ﷺ said, 'There are three signs of a hypocrite ... even if he fasted, prayed, and claimed he is a Muslim.'".

Commentary : Hypocrisy has two types: (1) Doctrinal: It expels the person from Islam, for he shows Islam and conceals disbelief and (2) Practical: It does not expel the person from Islam, for he just imitates the hypocrites in their morals, which is a major sin. This hadith identifies some attributes of hypocrites by clarifying the second type of hypocrisy. This hadith is part of another hadith in which the Prophet ﷺ informed that a hypocrite has three signs: (1) He used to tell lies and fabricate unrealistic stories. Lying is to say something contrary to reality. Its greatest form is to lie to Allah, the Almighty, and His Messenger ﷺ. It also includes lying in one's acts, so the hypocrite is a liar, for he shows faith but conceals disbelief inwardly. The Prophet ﷺ indicated that lying sometimes is permissible for some overriding interests. Bukhari and Muslim narrated that the Prophet ﷺ said, “He is not a liar who reconciles between people, so he conveys or says goodness.” Islam urges us to reconcile between people even if it is achieved by lying to settle quarrels and avoid feelings of hatred and enmity, (2) He used to break his promises willingly, and (3) He used to betray people's trust. He loses, betrays, and uses their trust. The Prophet ﷺ informed that whoever used to act upon these three attributes is a hypocrite even if he performs the practical acts of worship such as prayer, fasting, etc. This hadith clarifies that these qualities belong to hypocrites so whoever behaves like that resembles hypocrites. It does not mean he is a hypocrite who shows Islam and conceals disbelief, for the Prophet ﷺ did not mean that he is a hypocrite who will be eternally in the lowest degree of Hell..

68
Jarir narrated that the Prophet ﷺ said, "If any slave escapes from his masters, he becomes an infidel till he returns to them.”.

Commentary : Islam regulated the relations between masters and slaves. It called for kindly treating slaves and urged masters to emancipate them. It also encouraged slaves to care for Allah's and their masters' rights, for their masters bought them so it does not make sense that their properties may be wasted. Islam makes obeying masters, for the sake of Allah, is one of the greatest acts of worship. In this hadith, Jarir ibn Abdullah narrated that if any slave flees from his masters, he is a disbeliever. It may mean that he denies his master's rights or behaves like disbelievers do. It may also mean that his behavior leads to disbelief. It does not mean the literal meaning of disbelief. It means that he disbelieves Allah's graces by fleeing from his master until he returns to him willingly or unwillingly. Allah neither pleases him nor accepts his righteous deeds until his return, repentance, and righteousness. The complete narration of this hadith is that Mansour ibn Abdurrahman (the hadith narrator on the authority of Amer Ash-Sha’by) said after his narration, "By Allah, it is a Prophetic hadith, but I hate that it may be narrated on my authority here in Basra.” This means that Mansour traced back this hadith to the companion but he then swore that it was the Prophet's hadith to let his knowledgeable companions know about that. He feared that his transmitted narration to the Prophet may have spread in Basra which was full of Kharijites and Mutazilites who believed that one would eternally remain in Hell due to his sins. The former added that he is a disbeliever, depending on the apparent meaning of this hadith. Finally, this hadith contains the following benefits: (1) The slave’s fleeing from his masters is a major sin that contradicts the faith's requirements of obeying them and (2) Muslim predecessors cautioned against the wrong concepts that people of heresies may deduce from the Islamic texts that may apparently support their heresies..

70
Jarir ibn Abdullah narrated that the Prophet ﷺ said, "If a slave escapes (from his master), not a single prayer will be accepted from him.”.

Commentary : The slave’s obedience to his master according to the obedience of Allah, the Almighty, is one of the greatest acts of worship. Allah organized the relations between masters and slaves. He urged masters to gently deal with them and recommended them to set them free. On the other hand, he encouraged slaves to preserve Allah's and their masters' rights. A master buys his slave with his money, so he has the right not to waste his money. In this hadith, the Prophet ﷺ confirmed that if a slave escapes from his master, "not a single prayer will be accepted from him.” This is because the slave is completely owned by his master so if he escapes, his master misses some benefits. It was said that the hadeeth refers to a slave who considers escaping lawful so he becomes a disbeliever and neither his prayer nor any other acts of worship are accepted from him. The Prophet ﷺ exclusively mentioned prayer for its greatness and virtue. It was said that the hadeeth is general and that rejecting his worship does not necessitate its invalidity. The escaped slave's prayer (who does not think that escaping is lawful) is correct, for he fulfils its pillars, but it is still unaccepted because it is associated with disobeying his master. There is no contradiction in that, for rejecting his worship means losing the reward but its validity means he is neither required to re-perform it nor he may be punished as the one used to abandon the prayer. Finally, this hadith confirms that a slave's escaping from his master is a great sin which contradicts faith's requirements commanding him to obey his master..

76
Abu Huraira narrated that the Messenger of Allah ﷺ said, "A person who believes in Allah and the Last Day never bears a grudge against the Ansar.".

Commentary : The Ansar, the people of Medina from the Prophet's companions before his immigration, reached a high rank in Islam for their great effort in supporting Islam, sheltering the Messenger and his immigrant companions, loving him, and his love for them. They used to present all that they had for him to the extent that lots of people became their enemies due to Islam. As a result, the Prophet ﷺ urged all Muslims to love them. Moreover, he made loving them a sign of one's truthful and perfect faith and hating them is a sign of one's hypocrisy and lack of faith. In this hadith, the Prophet ﷺ informed that a person who believes in Allah and the Last Day never bears a grudge against the Ansar, for whoever knows their right, initiative to support and spread Islam, and fighting against all people in defending the prophet will definitely love them out of necessity, which is a sign of his sincere faith. On the other hand, if one hates them, it is a sign of hypocrisy and corrupted intention. Because these great people with those supreme attributes are loved by only believers and hated by only hypocrites. Whoever loves them is loved by Allah and whoever hates them is hated by Allah as in the hadith narrated in the two Sahihs. Finally, this hadith contains some lessons: (1) It shows the Ansar’s virtues, (2) It confirms that loving them is a sign of one's sincere faith while hating them is a sign of corruption or lack of faith, and (3) It calls every Muslim to give Medina's people their rights..

78
Ali said, "By Him Who split up the seed and created something living, it is the illiterate Prophet's promise ﷺ that he gave me that none but a believer would love me and none but a hypocrite would bear grudge against me.".

Commentary : Ali ibn Abi Taleb had great status with the Prophet ﷺ for the following reasons: (1) His father, Abu Taleb, used to support and defend the Prophet against Qureish disbelievers, (2) He is the husband of Fatema, the Prophet's daughter, his most beloved daughters, and (3) The father of Prophet's grandsons, Al-Hasan and Al-Husein. In this hadith, Ali swore in Allah Who split up the seed, placed it in the soil, and created the plant by His power. He swore in Allah Who created the men and souls. His saying, "It is the Prophet's promise ..." means a covenant. His saying, "illiterate ..." is the attribute with which the Prophet was described in the previous books and in two places in the Quran: (1) "Those who follow the Messenger, the unlettered prophet, whom they find written in what they have of the Torah and the Gospel." {Al-A'raaf: 157) and (2) "So believe in Allah and His Messenger, the unlettered prophet, who believes in Allah and His words." {Al-A'raaf: 158) It was the Prophet's promise to Ali that he had a virtue that all believers would love him, but hypocrites would hate him. It means that if one loves and knows Ali's prestige, his closeness to the Prophet, the Prophet's love for him, and his support of Islam, it is proof of his authentic faith and truthfulness as he is doing what Allah and his Prophet please. On the contrary, if one hates him, it is proof of his hypocrisy and evil intention. It is an additional recommendation for Ali, for the Prophet ﷺ recommended us to care about his companions and follow their methods. Also, he guided us to give a high prestige to his rightly guided caliphs, including Ali. It is neither proof of Ali's specific guardianship, nor his caliphate after the Prophet's death. It may have been the Prophet's appreciation for Alai and call for Muslims to give him his considerable prestige and avoid belittling him after the Prophet's death. On the other hand, it was a sign of prophethood, for the Prophet knew that some people would go to extremes when dealing with Ali after the Prophet's death whether they would love him exaggeratedly or belittle him. As a result, he confirmed the believers' hearts would love Ali and the hypocrites' hearts would hate him..

79
Abdullah ibn Omar narrated, “The Messenger of Allah said, “O Women, give charity and frequently ask Allah for forgiveness, for I saw you form the majority of Hell.” A wise woman from them asked, “O Messenger of Allah, why will we form the majority of Hell?” He answered, “You frequently curse and are ungrateful to your husbands. I have not seen someone lacking in discernment and religion more overwhelming a wise man than you.” She asked, “What is the lack of discernment and religion?” He answered, “As for the lack of discernment, the testimony of two women is equal to a man’s one. She does not pray for some days and breaks fast in the month of Ramadan. This is the lack of religion.”.

Commentary : The Prophet ﷺ used to preach to women just as he did to men, ask them to protect themselves against evilness, and frequently remind them of rectify their faults. In this hadith, Abdullah ibn Omar narrated that after the Prophet ﷺ delivered his speech on the day of eid, he preached to women only, as in the narration in the Two Sahihs that Abu Saeed Al-Khudry reported that the Prophet ﷺ commanded them to give charity and ask Allah for forgiveness. He justified this matter by the fact that he knew that most of the people of Hell were women. Giving charity is a means to increase good deeds and avoid Allah's anger and punishment. When hearing so, a wise woman asked about the reason. He showed two reasons: (1) They used to frequently curse those who did not deserve it. Cursing is to supplicate Allah to expel someone from his mercy, which was a habit of women before Islam and (2) They used to be ungrateful to their husbands. He explained it in another narration in the Two Sahihs when he addressed men, "If you treated one of them kindly forever, but she later saw something (disliked) from you, she would say, 'I never saw any good from you.'" She may be ungrateful to her husband while he treats her kindly. This continuous deliberate behavior enlarges this sin to be a major one. His help, protection, sacrifice, and care should be met with her gratitude and appreciation. Allah commands us to thank whoever gives us a favor. How is it the case with a woman's husband who gives her all that he owns throughout his entire life?! Then, he ﷺ described them with three attributes: (1) A woman has the ability to affect her wise husband's decision whether it is right or wrong. What about the unwise husband? (2) A lack of discernment: This is because a man's testimony is equivalent to two women's testimony. Allah said, "... so that if one of them (two women) errs, the other can remind her." (Al-Baqarah: 282), (3) A lack of religion: This is because she does not pray for some days and breaks fast in the month of Ramadan due to her menstruation. The Prophet ﷺ did not mean to blame them for these attributes with which Allah created them but wanted to warn men against the tricks that women sometimes use. Finally, this hadith contains the following benefits: (1) A person has the right to discuss the scholar and others if he does not understand his words, (2) Encouragement of charity acts, frequent seeking of Allah’s forgiveness, and all other acts of obedience, (3) One's righteous deeds eliminate his evil deeds, (4) Some Islamic texts may call something disbelief but do not mean the disbelief in Allah such as disbelief in marital life, benevolence, grace, and truth..

81
Abu Hurairah narrated, “The Messenger of Allah ﷺ said, ‘When a son of Adam recites a verse mentioning prostration then he prostrates, the devil withdraws weeping and saying, ‘Woe to him! - in another narration, ‘Woe to me!’ - The son of Adam has been commanded to prostrate, has done so, and will be rewarded with Paradise but I have been commanded to prostrate, have refused, and will be punished with Hell.’ In another narration, ‘ … have disobeyed, and will be punished with Hell.’”.

Commentary : There are Quranic verses that one is prescribed to prostrate after reciting them, which the Prophet's noble tradition specified. It is an act of worship and a reward for those who prostrate. In this hadith, the Prophet ﷺ informed that when a Muslim prostrates after reciting this type of verse, the devil withdraws weeping due to the reward that a Muslim gets for his obedience and prostration. He is crying and saying, "Woe to him!" In another narration, "Woe to me!" It means, "Oh, my sorrow, oh my doom." He regrets his previous disobedience to Allah. The son of Adam has been commanded to prostrate, has done so, and will be rewarded with Paradise due to his obedience. On the other hand, Satan has been commanded to prostrate but has refused. In another narration, "I have disobeyed, and will be punished with Hell." He deserved to enter Hell for disobeying Allah's command. Allah says, "And [mention] when We said to the angels, 'Prostrate before Adam;' so they prostrated, except for Iblees. He refused and was arrogant ..." (Al-Baqarah: 34) He is deeply sad for some reasons: (1) His failure in luring the son of Adam to commit sins, (2) His committing a fatal sin of being arrogant to Allah's command, and (3) Muslim's being deserved to enter Paradise for his obedience, while Satan is condemned to be expelled from Allah’s mercy. Blessed are those believers whose hearts become fearful when Allah is mentioned, their faith increases when Allah's verses are recited to them, and those who trust in their God. As for what a Muslim can say during this prostration, he can say the same supplications he says during the prostration of prayer, such as glorification. Finally, this hadith contains the following lessons: (1) The virtue of prostration which is a reason for entering Paradise and (2) A Quran reciter is permissible to prostrate after reciting a verse of prostration..

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Gaber said, "I heard the Prophet ﷺ saying, 'Verily, between a man and polytheism and unbelief is the abandonment of prayer.'".

Commentary : Prayer is an obligatory act for every assigned Muslim. It is the second pillar of Islam and the greatest practical pillar after monotheism testimony. In this hadith, the Messenger ﷺ strongly warned against abandoning it and confirmed that between a man and polytheism is to abandon prayer. If he abandons it out of denial of its obligation, he is unanimously a disbeliever but if he abandons it out of negligence or laziness, he is a disbeliever according to the opinion of many scholars and the consensus of the Prophet's companions. If he sometimes performs and neglects it, he is also included in the description mentioned in the hadith, which is consistent with Allah's sayings, "But there came after them successors who neglected prayer and pursued desires; so they are going to meet evil. Except those who repent, believe and do righteousness; for those will enter Paradise and will not be wronged at all." (Maryam: 59, 60) In this verse, Allah condemned those neglecting prayer either abandoning it completely, abandoning some of its pillars and conditions, neglecting its duties, or performing it after its appointed times, etc. He condemned those being busy with their own whims and desires and preferring them to Allah's obedience and Paradise. Thus, he deserves to be punished except those who rectify their mistakes, struggle in the path of truth, regularly perform prayer, refrain from following their whims. They will enter Paradise and be saved from Hell. One has to caution against abandoning or neglecting this great worship. On the other hand, polytheism and disbelief may be used in the same sense, which is disbelief in Allah, the Almighty. There may be a distinction between them, so polytheism is specific to worshipping idols while acknowledging Allah, the Creator, like the infidels of Qureish. In this meaning, disbelief is more general than polytheism. Finally, this hadith deeply warns against abandoning or neglecting prayer..

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Abdullah narrated that the Messenger of Allah ﷺ said, "None will enter Hell as long as he has the weight of a mustard seed of faith in his heart and none will enter Paradise as long as he has the weight of a mustard seed of arrogance in his heart.”.

Commentary : Faith is a reason for salvation from Hell and winning Paradise while arrogance is an attribute that refers to corrupted hearts and a reason for entering Hell. In this hadith, the Prophet ﷺ informed that a Muslim will neither enter Hell nor even remain there forever if his heart has the weight of a mustard seed of faith. Mustard is a plant with very small black fruits. It is a linguistic usage referring to smallness. It is Allah's great blessing that he will save the believers for their faith, even if He holds them accountable for their deeds first and admits them to Paradise by His grace and mercy. Afterward, the Prophet informed that a Muslim will not enter Paradise if his heart has the weight of a mustard seed of arrogance. Arrogance is to give oneself a high prestige that it does not deserve and belittle people. Allah is the only one that deserves this attribute. Mentioning the infinitesimal mustard seed indicates that even the slightest amount of arrogance in a Muslim's heart is a reason for not initially entering Paradise until he is held accountable for this arrogance which may necessitate punishment. Finally, this hadith contains the following benefits: (1) It is proof that faith increases and decreases in hearts and (2) It forbids arrogance..

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Abdullah narrated, "The Messenger of Allah ﷺ said, 'He who has in his heart the weight of a mustard seed of arrogance will not enter Paradise.' A man said, 'Verily, a person loves that his dress should be fine and his shoes should be fine.' The Prophet said, 'Verily, Allah is beautiful and likes beauty. Arrogance is to reject the truth and despise people.'".

Commentary : Arrogance is an attribute that indicates the corruption of hearts, which Islam forbade because it means self-aggrandizement while despising others. It is only Allah who deserves to be proud, for everyone else is His servant. In this hadith, the Prophet ﷺ explained the severe consequences of arrogance and dispelled some people’s misconceptions related to good appearance. He told us that Allah would not admit anyone to Paradise if his heart had the weight of an atom (or dust particle) of arrogance. This indicates that even the slightest bit of arrogance in one's heart is a reason for not initially entering Paradise. He should be reckoned first then will be punished or forgiven. One of the Prophet's companions thought that arrogance includes beautifying one’s clothing and appearance. So, he asked the Prophet ﷺ if a person loves that his clothes should be fine, is this considered arrogance? The Prophet ﷺ replied, "Verily, Allah is beautiful and likes beauty." He confirmed that Allah loved this manner as long as it did not lead to despising people. One's caring for his appearance is an indication of Allah's blessings upon him. Then the Prophet ﷺ clarified that the intended meaning of arrogance is to reject the truth and look down on people. So, this bad manner leads to oppress and disdain people. As a result, he will not initially enter Paradise but be punished for this great sin. Finally, this hadith contains the following benefits: (1) It is forbidden to be arrogant and reject the truth, (2) Islam allows beautifying oneself by wearing beautiful clothes and shoes, (3) It proves that the name “the Beautiful” is one of Allah's names..