| Hadiths

Bukhari Hadiths 1356
Muslim Hadiths 558

Hadith

1946

Narrated Jaabir ibn ‘Abdullah (may Allah be pleased with him):Allah's Messengerﷺwas on a journey once and saw a crowd of people, and a man was being shaded (by them). He asked, "What is the matter?" They said, "He (the man) is fasting." The Prophet ﷺsaid, "It is not an act of righteousness to fast on a journey."
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Commentary :
Legal concessionshave been prescribed for those who are not able to abide by the original rulings pertaining to worshipful acts, as a manifestation ofthe divine mercy and kindness conferred by Allah, Exalted is He, on His servants. The status of those who opt for legal concessions must not be undermined, nor should they bereproached for it. Rather, opting for legal concessions in their proper context is held in the same regard as abiding by the original rulings in their proper context,as per the laws of Islam (i.e., none is deemed superior to the other).
In this hadeeth, Jaabir ibn ‘Abdullah Al-Ansaaree(may Allah be pleased with them) narrated that the Messenger of Allahﷺ was once on a journey, and he saw a crowd of people around a man shading him from the sun. The man was drained of energy because of thirst and fatigue. He ﷺasked, "What is the matter? (What happened to him?)" They explained that he was exhausted because he was fasting while traveling and did not avail himself of the legal concession in this regard. Thereupon, the Prophet ﷺinformed them that his actdid not conform with the due obedience andrighteousness to face such hardship, considering that Allah, Exalted is He,had granted legal concession for a traveler to refrain from fasting, whether it was obligatory of voluntary fasting. The legal concession in this regard was revealed in the Quran; Allah, Exalted is He, Says (what means): {…and whoever is ill or on a journey - then an equal number of other days. Allah intends for you ease and does not intend for you hardship.} [Quran 2:185]. The need to avail oneself of the legal concession and refrain from fasting is further emphasized if the traveler is performing Hajj or participating in Jihaad, because both require physical strength.
The permissibility of fasting while travelling as long as one finds the physical strength to endure ithas been deduced from the following hadeeth. Narrated Aboo Al-Dardaa’ (may Allah be pleased with him): “We set out with Allah's Messengerﷺon one of his journeys on a very hot day, and it was so hot that one had to put his hand over his head to protect himself from the burning sun. None of us was fasting except the Prophet ﷺ and Ibn Rawaahah (may Allah be pleased with him).” [Al-Bukhaaree and Muslim].
This hadeeth highlights that the Laws of Islam is founded on ease and facilitation. It also urges Muslims to take it easy on themselves with regard to worship and avail of the legal concessions granted to them by Allah, The Exalted.
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1947

Narrated Anas ibn Maalik (may Allah be pleased with him):We used to travel with the Prophet ﷺand neither did the fasting persons criticize those who were not fasting, nor did those who were not fasting criticize the fasting ones.
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Commentary :
Concessionsinworship have been prescribedfor those who are not able to abide by the original rulings,as a manifestation ofthe divine mercy and kindness conferred by Allah, Exalted is He, on His servants.
The status of those who opt for these legal concessions must not be undermined, nor should they be reproached for it. Rather, opting for legal concessions in their proper context is held in the same regardas abiding by the original rulings in their proper context as per the laws of Islam (i.e., none is held superior to the other).
In this hadeeth, Anas ibn Maalik (may Allah be pleased with him) related that they used to travel with the Prophet ﷺ and neither did the fasting persons criticize those who were not fasting, availing themselves of the legal concession, nor did those who were not fasting criticize the fasting ones, who chose to abide by the original ruling. Both options are prescribed for the traveler, to best suit the different conditions of people during travel. Whoever is able to fast should do so, and whoever is unable to fast should avail himself of the legal concession,and there is no harm in that.
The legal concession in this regard was revealed in the Quran; Allah, Exalted is He, Says (what means): {…and whoever is ill or on a journey - then an equal number of other days. Allah intends for you ease and does not intend for you hardship.} [Quran 2:185]. The need to avail oneself of the legal concession and refrain from fasting is further emphasized if the traveler is performing Hajj or participating in Jihaad, because both require physical strength.
This hadeeth instructs Muslims not to give in to anger or object to what is permissible and prescribed.
It is also deduced therefrom that the Companions (may Allah be pleased with them) were considerate with one another and knowledgeable of both legal concessions and original rulings.
It is also inferred thathavingknowledge of Laws of Islam provisions prevents disagreement among Muslims..

1949

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

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

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

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

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

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

1957

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

1959

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

1960

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

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

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

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

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

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

1973

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

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

1982

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

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

1983

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

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

868

Ibn ‘Abbās reported: Dimād came to Makkah, and he was from Azd Shanū’ah. He used to provide Ruqyah against this wind (demonic possession). He heard some foolish people from the people of Makkah saying: Indeed, Muhammad is mad. So, he said: If I see that man, Allah might heal him through me. He said: He met him and said: O Muhammad, I provide Ruqyah against this wind and Allah heals whoever He wills through me. Do you desire (this)? Thereupon, the Messenger of Allah (may Allah's peace and blessings be upon him) said: Praise be to Allah. We praise Him and seek His help. Whoever Allah guides, none can lead astray, and whoever Allah leads astray, none can guide. I testify that there is no god but Allah alone with no partner and that Muhammad is His slave and Messenger. To proceed, he said: He said: Repeat to me these words of yours. So, the Messenger of Allah (may Allah's peace and blessings be upon him) repeated them three times. He said: So, he said: I have heard the words of soothsayers, the words of magicians, and the words of poets, but I have never heard such words as yours, and they have reached the Nā‘ūs (depth) of the sea. He said: So, he said: Give me your hand to pledge allegiance to you on Islam. He said: And he pledged allegiance to him. The Messenger of Allah (may Allah's peace and blessings be upon him) said: And on behalf of your people? He replied: And on behalf of my people. He said: The Messenger of Allah (may Allah's peace and blessings be upon him) then sent an expedition, and they passed by his people. The expedition leader asked the army: Did you take anything from those? A man said: I took a Mit-harah (water utensil used for purification) from them. So, he said: Return it, for they are the people of Dimād..

Commentary : The Prophet's way of life and that of the early Muslims was full of difficulties and obstacles for the sake of spreading the word of Allah Almighty. The disbelievers of Makkah used to keep a close watch on the Prophet (may Allah's peace and blessings be upon him) and all those who believed along with him. However, Allah's victory was definite as He granted His slave victory, honored His soldiers, and defeated the Confederates alone.
In this Hadīth, ‘Abdullah ibn ‘Abbās (may Allah be pleased with him and his father) narrates that Dimād ibn Tha'labah - who was from Azd Shanū’ah, which is a prominent tribe in Yemen and Azd is one of its tribes - came to Makkah and alighted there from a journey and this was at the beginning of the Prophet's mission. Dimād used to make Ruqyah, which refers to the incantations used for someone suffering from illnesses like fever, epilepsy, and other diseases. "He used to provide Ruqyah against this wind," and "wind" here refers to madness and demonic possession as if they considered the insanity that afflicted a person and the diseases resulting from such possession a breath from the Jinn. Thus, they called it "wind". Dimād heard the fools and the ignorant from among the disbelievers of Makkah saying: "Indeed, Muhammad is mad. So, he said: If I see that man" whom you call mad, Allah might heal him through me if I make Ruqyah for him. Ibn' Abbās (may Allah be pleased with him and his father) reported that the Prophet (may Allah's peace and blessings be upon him) met Dimād. Dimād informed him that he provided Ruqyah against possession and madness and that Allah had made him a cause for curing some diseases, so would you like me to make Ruqyah for you and help you get rid of the madness that people say you are afflicted with? The Prophet (may Allah's peace and blessings be upon him) replied saying: "Praise be to Allah," i.e., it is established and exclusive for Him, whether He is praised or not. "We praise Him" because it is obligatory upon us as well as beneficial for us. "And seek His help" in all our affairs. "Whoever Allah guides" to the path of declaring His Oneness and witnessing His uniqueness by virtue of His favor, "none can lead astray" from the creatures, and whoever He leads astray from the right path by virtue of His justice, "none can guide". "I testify that there is no god but Allah, alone," i.e., One "with no partner," i.e., none is truly worthy of worship but Him. "And I testify that Muhammad is His slave and Messenger; to proceed," On hearing these words from the Prophet (may Allah's peace and blessings be upon him), Dimād asked the Prophet (may Allah's peace and blessings be upon him) to repeat these words once again. So, the Prophet (may Allah's peace and blessings be upon him) repeated them thrice. Thereupon, Dimād said: "I have heard the words of soothsayers" plural of "soothsayer", one who foretells the unseen with rhyming sentences and creative signals. "The words of magicians" plural of "magician", one who alludes to the eye or mind by what he says or does. "And the words of poets" is the plural of a poet, one who beautifies everything with his tongue to the extent that he disgraces what is beautiful and beautifies what is disgraceful. I heard the words of those, "but I have never heard such words as yours," i.e., if you were one of these three, your words would sound like their words. He mentioned those three because the fools of Makkah used to describe him once as a soothsayer, another time as a magician, and a third time as a poet. Hence, he denied the three things they used to say about him.
Then, Dimād said: "And they have reached," i.e., these comprehensive words that you uttered and their impact on the heart of every living being along with their belief in them have reached the "Nā‘ūs" (depth) of the sea, and it was narrated the "Qāmūs", which is the middle and depth of the sea. In other words, they have reached the top and the highest peak of eloquence.
Then, Dimād said: "Give me your hand" and extend it "to pledge allegiance to you on Islam. And he pledged allegiance to" the Prophet (may Allah's peace and blessings be upon him). Then, the Messenger of Allah (may Allah's peace and blessings be upon him) said: And on behalf of your people, i.e., and you pledge allegiance to Islam on behalf of your people as well whom you left behind in your country? Thereupon, Dimād said: "And on behalf of my people." So, he pledged allegiance to Islam for himself and on behalf of his people.
Ibn' Abbās (may Allah be pleased with him and his father) reported that after the Hijrah (emigration) to Madīnah, the Messenger of Allah (may Allah's peace and blessings be upon him) sent an expedition - part of the army that does not exceed one hundred men -. They passed by the people of Dimād ibn Tha'labah (may Allah be pleased with him). The expedition leader - i.e., its head - said to the army: "Did you take," i.e., seize "anything from those? A man said: I took a Mit-harah from them," which is a water utensil used for making Tahārah (ritual purification). He said: "Return it," i.e., give it back to its owners ", for those are the people of Dimād" ibn Tha'labah al-Azdi who pledged allegiance to Islam through Dimād. Hence, it is not permissible to seize their properties because they are Muslims.
The Hadīth sheds light on the Prophet's good manners, eloquence, and command of language.
It also shows how Dimād ibn Tha‘labah (may Allah be pleased with him) embraced Islam and the favor he did to his people..

869

Abu Wā’il reported: 'Ammār gave us a Khutbah (sermon), and he spoke briefly and eloquently. When he came down, we said: O Abu al-Yaqzhān, you spoke eloquently and briefly; would you have spoken longer? He said: I heard the Messenger of Allah (may Allah's peace and blessings be upon him) say: "A man's lengthy prayer and short Khutbah is a sign of his understanding, so lengthen the prayer and shorten the Khutbah, for there is a charm in the eloquent speech.".

Commentary : Everything has a point of moderation and reasonableness, and both the prayer and Khutbah of the Prophet (may Allah's peace and blessings be upon him) were moderate, i.e., they were neither prolonged in a boring manner nor shortened in a manner involving deficiency, and this was the course adopted by the Prophet's Companions.
In this Hadīth, the Tābi‘i Abu Wā’il, the brother of Ibn Salamah al-Asdi, narrates that ‘Ammār ibn Yāsir (may Allah be pleased with him and his father) delivered a sermon among people, and he spoke briefly and eloquently and conveyed what he wanted in a few words. On descending the pulpit, people said to him: "O Abu al-Yaqzhān," which is 'Ammār's nickname, and they praised his eloquence and brevity and said to him: "Would that you spoke longer," i.e., made it a little longer. He informed them that he heard the Messenger of Allah (may Allah's peace and blessings be upon him) say: "A man's lengthy prayer," referring to the Friday prayer, i.e., making the prayer longer than the Khutbah in a way that does not make it arduous for those praying behind him; to be moderate between prolonging and shortening, "and short Khutbah," i.e., shortening it "is a sign of his understanding," i.e., a sign indicating the preacher's understanding when his speech is eloquent, brief, and clear. The command of the Prophet (may Allah's peace and blessings be upon him) contains: "So, lengthen the prayer and shorten the Khutbah", denotes ultimate moderation by prolonging the prayer moderately so that those who are not present and those who are far away from the mosque can catch up with it without harming those behind him with such a prolongation, and by shortening the Khutbah without failing to meet its proper standards and in a way that would make it easier to memorize what is mentioned therein as the Prophet (may Allah's peace and blessings be upon him) used to do this in both.
His statement: "For there is a charm in the eloquent speech," "Eloquent speech" here means expressing the intended meaning using the most articulate wording, which indicates understanding and the heart's intelligence. "Charm" means changing the way one regards something and not changing the truth of something. This statement was said as a form of praise by the Prophet (may Allah's peace and blessings be upon him) with which he ended his speech to guide the preacher to be eloquent and clear in his speech, as Allah Almighty has bestowed upon His slaves the blessing of teaching them eloquence and clarity. Then, he compared it to magic because the hearts feel a tendency towards it as the eloquent speech attracts hearts and causes them to incline to what the speaker is saying.
The Hadīth points out that it is Sunnah for the preacher not to lengthen the Khutbah..

870

‘Adiyy ibn Hātim reported: A man delivered a sermon before the Prophet (may Allah's peace and blessings be upon him) and said: Whoever obeys Allah and His Messenger is guided aright, and whoever disobeys them is deluded. Thereupon, the Messenger of Allah (may Allah's peace and blessings be upon him) said: What a bad preacher you are! Say: And whoever disobeys Allah and His Messenger. [Another version reads]: has gone astray..

Commentary : Delivering the Khutbah (sermon) is of great significance because it expresses what one thinks or means. The Khutbah must be clear and comprehensible to all. It must be free of probable words and meanings that could be misconstrued, or that could be interpreted in a way different from that intended by the preacher.
In this Hadīth, ‘Adiyy ibn Hātim at-Tā’i (may Allah be pleased with him) narrates that when the Prophet (may Allah's peace and blessings be upon him) heard a man delivering a Khutbah saying: "Whoever obeys Allah and His Messenger is guided aright," "rushd" (right guidance) means: being on the side of the truth and what is right, "And whoever disobeys them is deluded," i.e., is wholly engaged in evil and goes astray from the path of the truth, the Prophet (may Allah's peace and blessings be upon him) said to him, teaching him in a firm and scolding manner - which is one of the Prophet's teaching methods: "What a bad preacher you are! Say: And whoever disobeys Allah and His Messenger" not "disobeys them". Here, the Prophet (may Allah's peace and blessings be upon him) called his attention to be cautious about stating such things in sermons and attended occasions because the basic rule here is simplicity and clarification along with avoidance of symbols and signs, unlike education, as the lesser the words are, the better their memorization becomes.
The Hadīth denotes that forbidding evil is to be carried out by those qualified to do so..

873

’Umm Hishām bint Hārithah ibn an-Nu‘mān reported: Our oven and the oven of the Messenger of Allah (may Allah's peace and blessings be upon him) was the same for two years, or for a year and part of a year. I learned the Surat of {Qāf. By the Glorious Qur’an} from none but the tongue of the Messenger of Allah (may Allah's peace and blessings be upon him) as he used to recite it every Friday on the pulpit when delivering the Khutbah to people..

Commentary : The Companions were keen on knowing the Prophet's states and on learning everything from him because the best guidance is that of Muhammad (may Allah's peace and blessings be upon him).
In this Hadīth,' Umm Hishām bint al-Hārith ibn an-Nu'mān (may Allah be pleased with her) reports that she and her family shared the same oven with the Messenger of Allah (may Allah's peace and blessings be upon him) for two years, or a year and part of a year. "Tannūr" (oven) means the thing in which bread is baked, which is an indirect reference to their close neighborship and a reference to her extreme heedfulness of the Prophet (may Allah's peace and blessings be upon him), her vast knowledge about his states, and her closeness to him. She then reported that she did not memorize the Surat of {Qāf. By the Glorious Qur'an} except by hearing it from the Messenger of Allah (may Allah's peace and blessings be upon him), as he used to recite it every Friday on the pulpit when delivering the Khutbah to people. Perhaps the Prophet (may Allah's peace and blessings be upon him) chose Surat Qāf because of the lessons and the powerful deterrents it includes, in addition to some of the horrors of the Day of Judgment, including death and resurrection, Paradise and Hellfire, besides the fact that the speech of Allah Almighty is more effective in preaching.
The Hadīth indicates reciting the Qur’an in the Khutbah and reciting Surat Qāf..

874

‘Umārah ibn Ru’aybah reported: He saw Bishr ibn Marwān on the pulpit raising his hands, so he said: "May Allah disfigure these hands! I saw the Messenger of Allah (may Allah's peace and blessings be upon him) doing no more than this with his hand." He pointed with his Musabbihah finger (forefinger). [Another version reads]: I saw Bishr ibn Marwān on Friday raising his hands, so, ‘Umārah ibn Ru’aybah said...and he related a similar Hadīth..

Commentary : The Companions (may Allah be pleased with them) never feared the reproach of any critic concerning Allah and were never prevented by people's prestige from saying the truth if witnessed or knew it, even if the evildoer was from the notables. An example is this Hadīth as ‘Umārah ibn Ru’aybah (may Allah be pleased with him) criticized Bishr ibn Marwān ibn al-Hakam ibn Abi al-‘Ās ibn ’Umayyah al-’Umawi al-Madani - one of the rulers of Banu ’Umayyah - for raising his hands during the Friday Khutbah while supplicating on the pulpit, as mentioned in the version of Abu Dāwūd. ‘Umārah (may Allah be pleased with him) said: "May Allah disfigure these hands" that were raised during supplication contrary to the Sunnah. This apparently signifies supplicating against him for opposing the act of the Prophet (may Allah's peace and blessings be upon him) in this respect. It is also said that it signifies the ugliness of his deed. Then, he reported that he saw the Prophet (may Allah's peace and blessings be upon him) doing no more than gesturing in the Khutbah with the Musabbihah (forefinger) during the supplication, i.e., he pointed with it just as he used to raise it during the Tashahhud. The "Musabbihah" is the finger next to the thumb, and it was called so because of pointing with it when declaring Tawhīd (monotheism) and when making Tasbīh (glorifying Allah). It was also called "Sabbābah" because people usually use it to refer to "sabb" (insulting, swearing).
The Hadīth shows that the preacher should not raise his hand while supplicating during the Friday Khutbah..

876

Abu Rifā‘ah reported: I came to the Prophet (may Allah's peace and blessings be upon him) while he was giving a sermon, and I said: "O Messenger of Allah, a stranger has come to inquire about his religion. He has no knowledge about his religion." So, the Messenger of Allah (may Allah’s peace and blessings be upon him) turned to me, left his sermon, and came to me. A chair was brought - and I thought its legs were made of iron - and the Messenger of Allah (may Allah's peace and blessings be upon him) sat on it and started teaching me of what Allah taught him. Then, he resumed his sermon and completed it..

Commentary : The Prophet (may Allah's peace and blessings be upon him) used to care about the conditions and circumstances of people and facilitate things for them. Indeed, he was gentle, compassionate, and humble to the Muslims.
In this Hadīth, Abu Rifā‘ah al-‘Adawi (may Allah be pleased with him) relates that while the Prophet (may Allah's peace and blessings be upon him) was delivering a sermon to the people one day, Abu Rifā‘ah (may Allah be pleased with him) came to him and said: "O Messenger of Allah, a stranger," a stranger is a person away from his homeland. "has come to inquire about his religion," i.e., about the matters and legislations of Islam. "He has no knowledge about his religion," because no one has taught him. So, the Messenger of Allah (may Allah's peace and blessings be upon him) turned to him, left his sermon, and walked until he reached Abu Rifā‘ah (may Allah be pleased with him). The Companions brought him a chair whose legs Abu Abu Rifā‘ah thought were made of iron. The Prophet (may Allah's peace and blessings be upon him) sat on the chair, so that the Companions could see him and learn from him. He began to teach Abu Rifā‘ah (may Allah be pleased with him) the matters of Islam he needed to learn. Then, after he had finished teaching him, he returned to his place and completed his sermon to the end.
It was said: The Prophet (may Allah's peace and blessings be upon him) left the sermon and turned to this man to teach him because it was incumbent upon him right away, and because he feared he might miss that, and because this did not contradict the sermon he was giving. His walk and closeness to him at that moment was a desire to seize the opportunity and show care to the questioner.
In the Hadīth: The humbleness of the Prophet (may Allah's peace and blessings be upon him)
And in it: The gentleness of the questioner and the good way of presenting his question.

877

Ibn Abi Rāfi‘ reported: Marwān appointed Abu Hurayrah to be in charge of Madīnah on his behalf, and he set out for Makkah. Abu Hurayrah led us in the Friday prayer and recited after Surat al-Jumu‘ah in the last Rak‘ah (unit of prayer) Surat: {When the hypocrites come to you}. When he left, I caught up with Abu Hurayrah and told him: You recited two Surahs that ‘Ali ibn Abi Tālib used to recite in Al-Kūfah. Abu Hurayrah said: I heard the Messenger of Allah (may Allah's peace and blessings be upon him) reciting them on Friday. [Another version reads]: Marwān appointed Abu Hurayrah to be in charge of...relating a similar Hadīth; however, he said: He recited Surat al-Jumu‘ah in the first Sajdah (Rak‘ah) and the last one Surat: {When the hypocrites come to you}..

Commentary : The Companions (may Allah be pleased with them) used to learn from the Prophet (may Allah's peace and blessings be upon him) and then apply what they learned. Hence, many of their acts were compatible with one another despite them being in different places.
In this Hadīth, 'Ubaydullah ibn Abi Rāfi' al-Madani, the Prophet's freed slave, narrates that Marwān ibn al-Hakam, the ruler of Madīnah during the era of Mu‘āwiyah ibn Abi Sufyān (may Allah be pleased with him), appointed Abu Hurayrah (may Allah be pleased with him) to be in charge of Madīnah on his behalf and he himself left for Makkah. Abu Hurayrah (may Allah be pleased with him) led them in the Friday prayer and recited in the first Rak‘ah Surat al-Jumu‘ah, and the last Rak‘ah, he recited Surat al-Munāfiqūn. After finishing the prayer, Ibn Abi Rāfi‘ went to Abu Hurayrah and said: You recited two Surahs that ‘Ali ibn Abi Tālib (may Allah be pleased with him) used to recite in Kūfah when leading people in prayer. It is as if ‘Ubaydullah was wondering: Is there a cause behind this concord? Abu Hurayrah (may Allah be pleased with him) informed him that the reason why they both recited these Surahs in the same prayer despite the distance between them is that: he heard the Messenger of Allah (may Allah's peace and blessings be upon him) reciting them on Friday. The reason behind this could be the fact that Surat al-Jumu'ah makes a mention of the Friday prayer and its high status and because Surat al-Munāfiqūn rebukes the hypocrites and urges them to repent since they used to attend the Friday prayer with the Prophet (may Allah's peace and blessings be upon him) and used to gather therein, so, perhaps what is in this Surah would act as a deterrent, an alert, and a warning for them..

878

An-Nu‘mān ibn Bashīr reported: The Messenger of Allah (may Allah's peace and blessings be upon him) used to recite the Surah of {Glorify the name of your Lord, the Most High} and the Surah of {Has there come to you the story of the Overwhelming Event?} on the two Eids and on Friday. He said: If Eid and Friday fell on the same day, he would also recite them in the two prayers..

Commentary : The best guidance is that of Muhammad (may Allah's peace and blessings be upon him), and the Companions (may Allah be pleased with them) transmitted his guidance in everything. Among them is the Hadīth narrated by An-Nu‘mān ibn Bashīr (may Allah be pleased with him) about what the Prophet (may Allah's peace and blessings be upon him) used to recite in the prayers of the two Eids and Friday. He said that the Prophet (may Allah's peace and blessings be upon him) used to recite in the prayer of Eid al-Fitr, Eid al-Ad'ha, and in the Friday prayer: the Surah of {Glorify the name of your Lord, the Most High} and the Surah of {Has there come to you the story of the Overwhelming Event?} The Prophet (may Allah's peace and blessings be upon him) probably chose these two Surahs because they contain mention of the affairs of the Hereafter and the promise of reward and the threat of punishment, which are appropriate for people in such a well-attended prayer. If Eid and Friday fell on the same day, he would also recite these two Surahs in the two prayers, to make prayer light for people.
And in it: It is recommended to recite the Surah of {Glorify the name of your Lord, the Most High} and the Surah of {Has there come to you the story of the Overwhelming Event?} on the two Eids and Friday..

879

Ibn ‘Abbās reported: The Prophet (may Allah's peace and blessings be upon him) used to recite in the Fajr prayer on Friday: {Alif Lām Mīm. The revelation} (Surat as-Sajdah) and {Was there not a period of time when man} (Surat al-Insān). And the Prophet (may Allah's peace and blessings be upon him) used to recite in the Friday prayer Surat al-Jumu‘ah and Surat al-Munāfiqūn..

Commentary : The Companions (may Allah be pleased with them) were extremely keen on following the Prophet's Sunnah. They were quite aware of the details of his honorable Sunnah, what he used to recite in every prayer and whether he lengthened or shortened it, etc.
In this Hadīth, ‘Abdullah ibn ‘Abbās (may Allah be pleased with him and his father) reports that the Prophet (may Allah's peace and blessings be upon him) used to regularly recite Surat as-Sajdah in the first Rak'ah (unit of prayer) of the Fajr prayer every Friday. In contrast, in the second Rak'ah, he used to recite Surat al-Insān: {Was there not a period of time when man}. The reason behind this could be what is included in these two Surahs mentioning what happened and what will happen in the beginning and the Hereafter, like the creation of Adam (peace be upon him), gathering the creatures and resurrecting them from the graves to Paradise and Hellfire, the situations of the Day of Judgment, which will occur on Friday.
Ibn' Abbās (may Allah be pleased with him and his father) also reports that the Prophet (may Allah's peace and blessings be upon him) used to recite Surat al-Jumu'ah in the first Rak'ah of the Friday prayer, and in the Second Rak'ah he used to recite Surat al-Munāfiqūn. The reason behind this could be the fact that Surat al-Jumu'ah makes a mention of the Friday prayer and its high status and because Surat al-Munāfiqūn rebukes the hypocrites and urges them to repent since they used to attend the Friday prayer with the Prophet (may Allah's peace and blessings be upon him) and used to gather therein, so, perhaps what is in this Surah would act as a deterrent, an alert, and a warning for them..

881

Abu Hurayrah (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "If you pray after the Friday prayer, pray four (Rak‘ahs)." [In a version]: Suhayl said: "If you are in a hurry on account of something, then offer two Rak‘ahs in the mosque and two Rak‘ahs when you go back.".

Commentary : The Friday prayer is of great significance in Islam. Allah Almighty made it obligatory for non-traveling men to go out for it when the Muezzin makes the Adhān, calling for it, and He urged them to attend this prayer and warned against neglecting it. The Prophet (may Allah's peace and blessings be upon him) demonstrated its Sunnahs and etiquettes.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) directs anyone who wants to offer a supererogatory prayer after the Friday prayer in the mosque to pray four Rak‘ahs.
It is related in a version that ‘Umar an-Nāqid added in his version: ‘Abdullāh ibn Idrīs reported that Suhayl ibn Abi Sālih said to him: "If you are in a hurry on account of something," i.e., if you are prompted by anything to quickly leave the mosque after the Friday prayer, "then offer two Rak‘ahs in the mosque" after the Friday prayer; then, you can go and engage in whatever you want, then pray two Rak‘ahs at home when you go back. In the version by Abu Dāwūd, it was the father of Suhayl who said that to Suhayl. So, it is probable that he was first exhorted by his father to do that, and then Suhayl exhorted his student Ibn Idrīs to do the same.
It is narrated in the Two Sahīh Collections: The Prophet (may Allah's peace and blessings be upon him) would not pray after the Friday prayer until he departed, and he would then pray two Rak‘ahs," i.e., at home. Part of what was said about reconciling these two Hadīths is that if he prayed in the mosque, he would pray four Rak‘ahs, and if he prayed at home, he would pray two Rak‘ahs. It was also said: It may be taken on the basis that the regular Sunnah of the Friday prayer consists of six Rak‘ahs. And it was said: He would pray two Rak‘ahs in the mosque and two Rak‘ahs at home after he returned..

883

‘Umar ibn ‘Atā’ ibn Abi al-Khuwār reported that Nāfi' ibn Jubayr sent him to As-Sā’ib nephew of Namir to ask him about something that Mu‘āwiyah had seen him doing in prayer. He said: "Yes, I performed the Friday prayer along with him in the enclosure, and when the Imām concluded the prayer with Taslīm, I stood up in my place and prayed. When Mu‘āwiyah went in, he sent for me and said: 'Never do again what you did. When you have observed the Friday prayer, do not start another prayer until you speak to someone or you leave, for the Messenger of Allah (may Allah's peace and blessings be upon him) ordered us not to follow up a prayer with another prayer until we talk or leave.'" [In a version]: The same text, except that he said: when he concluded the prayer with Taslīm, I stood up in my place. He did not mention the Imām..

Commentary : The Tābi‘īs (may Allah have mercy upon them) were most keen on learning knowledge and the Sunnah of the Messenger of Allah (may Allah's peace and blessings be upon him) from his Companions (may Allah be pleased with them), as they observed all aspects of the Prophet's Sunnah and were keen to teach them to those who came after them.
In this Hadīth, the Tābi‘ī ‘Umar ibn ‘Atā’ says that Nāfi’ ibn Jubayr sent him to the Companion As-Sā’ib nephew of Namir (may Allah be pleased with him) to ask him about something that Mu‘āwiyah ibn Abi Sufyān (may Allah be pleased with him), who was then the Commander of the Faithful, had seen As-Sā’ib do in prayer, and of which Mu‘āwiyah had expressed disapproval. He said: 'Yes' i.e., I will answer your question. He informed him that he offered the Friday prayer with Mu‘āwiyah (may Allah be pleased with him) in the enclosure, a chamber in the mosque for the caliphs and governors. Mu‘āwiyah ibn Abi Sufyān (may Allah be pleased with him) was the first to establish it, after one of the Khrijites struck him and attempted to kill him. So, he wanted to protect himself therein. When the Imām made Taslīm, As-Sā’ib stood up in his place where he offered the Friday prayer to perform the supererogatory prayer, without anything that separates it from the obligatory prayer. As Mu‘āwiyah (may Allah be pleased with him) entered his house, he sent a messenger to call him. When he went to him, he said to him: Never do what you did again, offering the supererogatory prayer in the place of the obligatory prayer directly thereafter. If you have performed the Friday prayer, do not couple it with another prayer, until you speak to someone or move from the place of your prayer. For example, he may offer the supererogatory prayer at home. This is intended to safeguard the obligatory prayer, lest anyone may add to it what is not part of it with the passage of time, and lest ignorant people may think the supererogatory prayer is part of the obligatory one. Then, Mu‘āwiyah (may Allah be pleased with him) said that the Messenger of Allah (may Allah's peace and blessings be upon him) commanded them not to follow up a prayer with another prayer until they speak or leave the mosque or the place of the obligatory prayer, by moving from it.
In the Hadīth: Separating the supererogatory prayer from the obligatory one, either by speaking or by moving from its place
And in it: The ruler should give sincere advice to his subjects and demonstrate what is correct to them..

885

Jābir ibn ‘Abdullāh reported: I prayed with the Messenger of Allah (may Allah’s peace and blessings be upon him) on the day of Eid. He commenced with the prayer before the sermon, without Adhān or Iqāmah. He then stood up leaning on Bilāl, and he commanded people to fear Allah and obey Him, and he preached to the people and reminded them. He then walked until he reached the women, and he preached and admonished them, and then said to them: "Give charity, for the majority of you will be the firewood of Hellfire." A woman amid the crowd, with dark spots on her cheeks, said: "Why is that so, O Messenger of Allah?" He said: "Because you often complain and show ingratitude to your spouses." Thus, they began to donate their jewelry, like earrings and rings, throwing them in Bilāl's garment..

Commentary : The Prophet (may Allah's peace and blessings be upon him) cared about the sermon on the day of Eid, for the people would gather in it, so the benefit would be all-inclusive, and knowledge would spread.
In this Hadīth, Jābir ibn ‘Abdullāh (may Allah be pleased with him) says that he attended the Eid prayer with the Prophet (may Allah's peace and blessings be upon him) on Eid al-Fitr or Eid al-Ad'ha. The Prophet (may Allah's peace and blessings be upon him) performed the Eid prayer first, and he then delivered the Eid sermon, and the Eid prayer did not have Adhān or Iqāmah. Then, the Prophet (may Allah's peace and blessings be upon him) stood up to give the sermon after the end of the Eid prayer, leaning on Bilāl ibn Rabāh (may Allah be pleased with him). He commanded those in attendance to fear Allah in all their conditions; that is to put a shield between them and the punishment of Allah, by fulfilling His commands and avoiding His prohibitions. And he enjoined and encouraged them to obey Allah Almighty. "and he preached to the people," i.e., he commanded them to do what is right and good, as well as some admonition, and reminded them of Allah. Then, he went and left the place of his sermon to the men until he reached the women's praying place to give them a sermon. So, the Prophet (may Allah's peace and blessings be upon him) preached to the women and reminded them of Allah, saying: "Give charity," i.e., pay charity from your wealth; "for the majority of you will be the firewood of Hellfire," as Allah Almighty says: {then beware of the Fire whose fuel will be people and stones.} [Surat al-Baqarah: 24] Firewood: dry wood is used as fuel for inflaming. The meaning here: Most women will be the fuel of Hellfire. Thereupon, a woman stood up from the midst of women, "with dark spots on her cheeks," i.e., the color of her cheeks turned black. She asked the Prophet (may Allah's peace and blessings be upon him) about the reason for that. The Prophet (may Allah's peace and blessings be upon him) informed her that this is because women often complain and are not content with what is little, "and show ingratitude to your spouses," i.e., you are ungrateful for the kindness of your husbands, and you deny their rights upon you. He explained that in another version of the Two Sahīh Collections by saying: "If you have always been good to one of them and then she sees something from you (not of her liking), she will say: I have never seen any good from you." So, she meets this kindness with ingratitude and denial. Ingratitude dominates her attitude, as if she insists on it, and insistence turns a minor sin into a major one. This is because the rights of the husband are great, and she is required to show gratitude to him and acknowledge his favor, as he takes care of her affairs and protects and preserves her, and he exerts himself in doing so. Indeed, Allah enjoins anyone to whom a favor is done to show gratitude for it. So, what about the favors the husband generously bestows upon his wife for her entire life?!
Then, Jābir (may Allah be pleased with him) mentioned that when the women heard that, they gave charity from the jewelry and adornment they were wearing and put the charity in the lap of Bilāl, who was stretching out his garment to collect charity from them. "like earrings," jewelry hung in the ears. "and rings," jewelry worn on fingers.
In the Hadīth: Demonstrating that the Eid prayer is to be performed before the sermon, not thereafter, and that it has no Adhān or Iqāmah.
And in it: Urging the giving of charity
And in it: Warning women of much complaining and of showing ingratitude to their husbands
And in it: Delivering a particular sermon for women on Eid.

886

Ibn ‘Abbās and Jābir ibn ‘Abdullah al-Ansāri reported: No Adhān (call to prayer) used to be made on the Day of Fitr or the Day of Ad'ha. Then, after a while, I asked him about this, and he informed me. He said: Jābir ibn' Abdullah al-Ansāri told me that no Adhān should be made for prayer on the Day of Fitr, neither when the Imam comes out nor after he comes out, and there should be no Iqāmah (second call to prayer), no call, and nothing at all. No call and no Iqāmah should be made on that day..

Commentary : This Hadīth reveals part of the Prophet's guidance concerning the two Eid prayers and how he used to perform them without Adhān or Iqāmah. 'Abdullah ibn' Abbās and Jābir ibn' Abdullah (may Allah be pleased with them) narrate that when the Prophet (may Allah's peace and blessings be upon him) went out to the praying area on the day of Eid, no Adhān was made for him neither on the Day of Fitr nor on the Day of Ad'ha.
Ibn Jurayj - one of the Hadīth narrators - reported that he asked his Shaykh, ‘Atā’ ibn Rabāh, after a long time about making Adhān and Iqāmah for the Eid prayer. He informed him that Jābir ibn' Abdullah (may Allah be pleased with him and his father) told him that no Adhān or Iqāmah should be made for the Eid prayer, whether before or after the Imam comes out. Calling to this prayer, using whatever wording, has not been reported, including the statement said by some: "As-salātu jāmi'ah" (come to congregational prayer). He then repeated his words: "No call and no Iqāmah should be made on that day" for the sake of confirmation. There is no need to notify people of the Eid prayer as the Day of Eid is already known and is an occasion for gatherings, and people typically get ready for such a gathering. Therefore, their gathering for this occasion makes the call unnecessary, as the purpose is achieved through making Takbīr (proclaiming Allah's greatness) and attendance. Then, when the Imam stands up and orders them to straighten the rows or when he makes Takbīr, they know that the prayer has started, and after the prayer, he delivers the Eid Khutbah (sermon)..

887

Jābir ibn Samurah reported: I performed the two Eid prayers with the Messenger of Allah (may Allah's peace and blessings be upon him), not only once or twice, without Adhān or Iqāmah..

Commentary : Allah Almighty has made Eid al-Fitr and Eid al-Ad'ha for the Muslims to be happy for the completion of Allah's favor upon them after performing two obligatory acts, namely fasting Ramadān and making Hajj to the Sacred House. These two days have rulings, Sunnah acts, and etiquettes. This Hadīth reveals part of the Prophet's guidance concerning the two Eid prayers. Jābir ibn Samurah (may Allah be pleased with him) narrates that he witnessed the two Eid prayers with the Prophet (may Allah's peace and blessings be upon him) - so, he was reporting what he saw and did with the Messenger of Allah (may Allah's peace and blessings be upon him) - without Adhān or Iqāmah. Instead, people used to come out, and once the Prophet (may Allah's peace and blessings be upon him) arrived, they would pray without Adhān or Iqāmah since there is no need for both of them as the Day of Eid is already known and is an occasion for gathering and people usually get ready for such a gathering. Hence, their gathering for this occasion makes the call useless except for declaring the start of the prayer itself, which is achieved through making Takbīr (proclaiming Allah's greatness) and attendance. Then, after the prayer, he would deliver the Eid Khutbah (sermon). His statement: "not only once or twice," i.e., rather many times.
The Hadīth clarifies how the Companions (may Allah be pleased with them) reported the Prophet's guidance to teach the Muslims his Sunnah..

891

‘Ubaydullāh ibn ‘Abdullāh reported: ‘Umar ibn al-Khattāb asked Abu Wāqid al-Laithi: "What did the Messenger of Allah (may Allah's peace and blessings be upon him) use to recite in Eid al-Ad'ha and Eid al-Fitr?" He said: "He used to recite in both of them the Surah of: {Qāf. By the Glorious Qur’an!} and the Surah of: {The Hour has drawn near, and the moon has split asunder.}".

Commentary : Prayer is a Tawqifiyyah (determined) act of worship. The Prophet (may Allah's peace and blessings be upon him) taught us the way of performing it and its Sunnahs and etiquettes. This Hadīth presents part of the Prophet's guidance in the prayers of the two Eids. The Tābi‘i ‘Ubaydullāh ibn ‘Abdullāh ibn ‘Utbah ibn Mas‘ūd al-Hudhali says that ‘Umar ibn al-Khattāb (may Allah be pleased with him) asked the Companion Abu Wāqid al-Laithi (may Allah be pleased with him) about what the Prophet (may Allah's peace and blessings be upon him) used to recite after Al-Fātihah in the two Rak‘ahs of Eid al-Fitr and Eid al-Ad'ha. ‘Umar's question about this matter - the like of which was not unknown to him - may be rooted in the desire that he should tell him whether he memorized it or not, or he may have entertained doubt, or he may have been in dispute with someone else over this matter, and so he wanted to cite his statement, or he may have forgotten it. In response, Abu Wāqid (may Allah be pleased with him) told him that the Prophet (may Allah's peace and blessings be upon him) used to recite in the first Rak‘ah Surat Qāf, which begins with: {Qāf. By the Glorious Qur’an!} And in the second Rak‘ah, Surat al-Qamar, which starts with: {The Hour has drawn near and the moon has split asunder.}
The wisdom behind reciting them lies in the fact that they both contain information related to the Resurrection, the past nations, the destruction of the deniers, and the resemblance of people emerging for Eid to their emerging for the Resurrection and their coming out of the graves like scattered locusts - and Allah knows best.
In the Hadīth: If anyone finds any of the matters of knowledge confusing or unclear to him, he should ask a knowledgeable person about it..

Book of Hadith

| Hadiths

Narrated Anas ibn Maalik (may Allah be pleased with him):We used to travel with the Prophet ﷺand neither did the fasting persons criticize those who were not fasting, nor did those who were not fasting criticize the fasting ones. .

Narrated Naafi‘ narrated that Ibn ‘Umar (may Allah be pleased with him)recited the ayah: "They had a choice either to fast or to feed a poor person for every day and said that the ayah was abrogated. .

‘Narrated Aa’ishah (may Allah be pleased with her):Allah's Messengerﷺsaid, "Whoever died and he ought to have fasted (the missed fast days of Ramadan) then his guardians must fast (i.e., make up for them) on his behalf." .

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

Jābir ibn Samurah reported: I performed the two Eid prayers with the Messenger of Allah (may Allah's peace and blessings be upon him), not only once or twice, without Adhān or Iqāmah..

Narrated Anas ibn Maalik (may Allah be pleased with him):We used to travel with the Prophet ﷺand neither did the fasting persons criticize those who were not fasting, nor did those who were not fasting criticize the fasting ones.
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Narrated Naafi‘ narrated that Ibn ‘Umar (may Allah be pleased with him)recited the ayah: "They had a choice either to fast or to feed a poor person for every day and said that the ayah was abrogated.
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‘Narrated Aa’ishah (may Allah be pleased with her):Allah's Messengerﷺsaid, "Whoever died and he ought to have fasted (the missed fast days of Ramadan) then his guardians must fast (i.e., make up for them) on his behalf."
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