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Hadith
711
It was narrated that Jabir ibn ‘Abdillah said: Mu‘adh would pray with the Prophet (blessings and peace of Allah be upon him), then he would go to his people and lead them in prayer..

Commentary : The Sahabah (may Allah be pleased with them) were highly motivated in worship and in fulfilling their duties towards people and striving to benefit them. Jabir ibn ‘Abdillah (may Allah be pleased with him) narrated in this hadith that Mu‘adh ibn Jabal (may Allah be pleased with him) used to pray with the Messenger of Allah (blessings and peace of Allah be upon him). The prayer that he prayed with him was ‘Isha’, as is mentioned in other reports, and his people used to wait for him until he came and led them in praying ‘Isha’. The scholars differed with regard to how we may understand the fact that Mu‘adh prayed ‘Isha’ twice, because in principle the obligatory prayer cannot be done twice except for a reason. This is because of the hadith narrated by Abu Dawud from Sulayman ibn Yasar, that he heard the Messenger of Allah (blessings and peace of Allah be upon him) say: “… Do not pray any prayer twice in one day.” It was said that it may be that that was what Mu‘adh (may Allah be pleased with him)  did at the beginning of Islam, when those who had knowledge of  Qur’an were few, and the people had no one to lead them in prayer except  Mu‘adh, so he would pray the obligatory prayer with the Messenger of Allah (blessings and peace of Allah be upon him), then he would go to his people and lead them in prayer, with the prayer being supererogatory in his case, as it says in a report narrated by al-Tahhawi in Sharh Ma‘ani al-Athar, from Jabir ibn ‘Abdillah (may Allah be pleased with him), in which it says: Mu‘adh used to pray ‘Isha’ with the Prophet (blessings and peace of Allah be upon him), then he would go to his people and lead them in ‘Isha’ prayer, and it would be a voluntary prayer for him and an obligatory prayer for them.
And it was said that it may be that this was done at a time when it was permissible to offer an obligatory prayer twice; that may have been done at the beginning of Islam, until the Prophet (blessings and peace of Allah be upon him) forbade it, and it is well-known that forbidding a thing usually comes after it has been permissible.
This hadith indicates that it is permissible for one who is praying an obligatory prayer to pray behind one who is offering a supererogatory prayer..

713
It was narrated that ‘A’ishah said: When the Messenger of Allah (blessings and peace of Allah be upon him) became very sick, Bilal came to tell him that it was time to pray, and he said: “Tell Abu Bakr to lead the people in prayer.” I said: O Messenger of Allah, Abu Bakr is a tenderhearted man, and when he stands in your place he will not be able to make the people hear him. Why don’t you instruct ‘Umar [to lead the prayer instead]? He said: “Tell Abu Bakr to lead the people in prayer.” I said to Hafsah: Tell him that Abu Bakr is a tenderhearted man, and when he stands in your place he will not be able to make the people hear him; why don’t you tell ‘Umar [to lead the prayer instead]? He said: “Indeed you are like the women around Yusuf! Tell Abu Bakr to lead the people in prayer.” When he began the prayer, the Messenger of Allah (blessings and peace of Allah be upon him) felt a little better, so he stood up, supported by two men, with his feet dragging along the ground, and entered the mosque. When Abu Bakr heard him, he wanted to step back, but the Messenger of Allah (listings and peace of Allah be upon him) gestured to him [to stay where he was]. Then the Messenger of Allah (blessings and peace of Allah be upon him) came and sat on the left of Abu Bakr, so Abu Bakr prayed standing, and the Messenger of Allah (blessings and peace of Allah be upon him) prayed sitting. Abu Bakr followed the prayer of the Messenger of Allah (blessings and peace of Allah be upon him), and the people followed the prayer of Abu Bakr (may Allah be pleased with him)..

Commentary : Praying in congregation is very important, and the Messenger of Allah (blessings and peace of Allah be upon him) paid a great deal of attention to it, as did the Sahabah (may Allah be pleased with them all). The Messenger of Allah (blessings and peace of Allah be upon him) never stayed away from prayer in congregation and never omitted it; when his sickness grew worse, he (blessings and peace of Allah be upon him) appointed someone to lead the people in prayer in his stead. ‘A’ishah the Mother of the Believers (may Allah be pleased with her) narrates that when the Prophet’s sickness grew worse, he could not go out to pray in congregation. Bilal (may Allah be pleased with him) came to tell him that the time for prayer had begun, and the Prophet (blessings and peace of Allah be upon him) instructed them to tell Abu Bakr to lead the people in prayer. ‘A’ishah (may Allah be pleased with her) was afraid that the people would regard Abu Bakr (may Allah be pleased with him) as a bad omen for taking the place of the Prophet (blessings and peace of Allah be upon him), and she wanted to protect him from that, so she said to the Prophet (blessings and peace of Allah be upon him): Abu Bakr is a man who weeps a great deal and feels emotional when praying, so if he stands up to lead the people in prayer, the people will not be able to hear him because he weeps so much. Abu Bakr (may Allah be pleased with him) was indeed as she said. But the Prophet (blessings and peace of Allah be upon him) paid no attention to her words, and he repeated his instruction: “Tell Abu Bakr to lead the people in prayer.” So ‘A’ishah said to Hafsah (may Allah be pleased with them both): Tell the Prophet (blessings and peace of Allah be upon him) that Abu Bakr is a tenderhearted man, and when he takes your place he will not be able to make the people hear him; why don’t you tell ‘Umar to lead the people instead? When the Prophet (blessings and peace of Allah be upon him) said that, he said: Indeed you are like the women around Yusuf! meaning that they were like the women around Yusuf in that they showed something opposite to what they had in their hearts, and because of their persistence in pursuing what they wanted and were inclined towards. Then the Prophet (blessings and peace of Allah be upon him) repeated his instructions to Abu Bakr (may Allah be pleased with him) to lead the people in prayer. When Abu Bakr (may Allah be pleased with him) came and began the prayer, the Prophet (blessings and peace of Allah be upon him) felt a little better, so he stood up and walked, supported by two men, namely al-‘Abbas ibn ‘Abd al-Muttalib and ‘Ali ibn Abi Talib (may Allah have mercy on them both), with his feet dragging and making a line along the ground, because he (blessings and peace of Allah be upon him) was so sick. When Abu Bakr (may Allah be pleased with him) realized that the Prophet (blessings and peace of Allah be upon him) was there, he wanted to step back, but the Prophet (blessings and peace of Allah be upon him) gestured to him that he should stay where he was. The Prophet (blessings and peace of Allah be upon him) sat to the left of Abu Bakr (may Allah be pleased with him), and Abu Bakr (may Allah be pleased with him) prayed standing, following the prayer of the Prophet (blessings and peace of Allah be upon him) who was sitting, and the people followed the prayer of Abu Bakr (may Allah be pleased with him), who was standing. Thus the Messenger of Allah (blessings and peace of Allah be upon him) was the imam, and Abu Bakr (may Allah be pleased with him) was following his prayer, repeating the takbir in a loud voice so that the people could hear, because the Prophet’s voice was so weak at this time. And the people were following the voice of Abu Bakr, who was conveying the takbirs from the Prophet (blessings and peace of Allah be upon him); he was not acting as an imam for the people. Therefore Abu Bakr and the people were all following the Prophet (blessings and peace of Allah be upon him) as he was leading the prayer. Abu Bakr was conveying the takbirs from the Prophet (blessings and peace of Allah be upon him) so that the people could follow the Prophet’s prayer. It was also said that in fact the Prophet (blessings and peace of Allah be upon him) was an imam for Abu Bakr, and Abu Bakr was an imam for the people behind him, so that prayer had two imams.
This hadith indicates that it is permissible to follow the more difficult option, even if there is a concession [allowing an easier option].
It indicates that it is prescribed to pray sitting, for one who does not have the strength to stand.
It highlights the importance of praying in congregation.
It indicates that Abu Bakr (may Allah be pleased with him) was the best of the people after the Prophet (blessings and peace of Allah be upon him) and was the most deserving of them to be his successor (caliph); it also indicates that ‘Umar ibn al-Khattab was next to him in virtue.
It indicates that it is permissible for one who is of lower status to discuss instructions given to him by one who is higher in status.
It highlights the etiquette that is to be observed when dealing with one who is older or of higher status, as Abu Bakr wanted to move back, because of the status of the Messenger of Allah (blessings and peace of Allah be upon him)..

717
It was narrated that al-Nu‘man ibn Bashir said: The Prophet (blessings and peace of Allah be upon him) said: “You should certainly straighten your rows, or Allah will cause dissent to occur among you (lit. will distort your faces).”.

Commentary : Islam is a religion of order and sublime aspirations, and it urges the Muslims to be united, helping and supporting one another; there is always fear that they may find themselves in situations where dissent and disputes could arise in their gatherings. The best places for the Muslims to gather is attending prayers in congregation in the mosques.
In this hadith, al-Nu‘man ibn Bashir (may Allah be pleased with him) tells of the Prophet’s instruction to the people to straighten their rows, as he said: “You should certainly straighten your rows.” What is meant is that the people standing in the rows should all stand in one straight line. It also means filling any gaps in the row. “or Allah will cause dissent to occur among you” that is, if you do not straighten the rows, Allah will cause dissent to occur among you. Thus He made a connection between not straightening the rows and the occurrence of dissent and division. This is a warning to those who do not straighten their rows of a punishment that matches their sin, because they differed when they failed to stand in a straight line. What is meant by dissent is the occurrence of enmity, rancour and division among them, because failing to straighten their rows is a visible difference, and visible differences lead to differences in their hearts. Or what is meant is having different aims and goals, in which case the hadith means that Allah will make each of you have different goals. This is because having similar aims and goals in the heart will be reflected in visible harmony and straightening of the rows. But when the rows are not straight, it is indicative of the people having different aims in their hearts. So if the rows continue to be ragged and no attention is paid to that, Allah will soon cause differences to occur in their aims and goals.
It was also said that the meaning of the word translated here as dissent or division refers to distortion of the face in a literal sense, moving it to the back of the head. This is similar to the warning issued to the one who raises his head before the imam does, that Allah may turn his head into the head of a donkey.
One of the reasons for straightening the row is that it leads to a good appearance and good performance of prayer, for being straight and proper is something that is required both outwardly and inwardly. Another reason is so that the Shaytan will not come in between their rows and spoil their prayer with his whispers. Yet another reason is that straightening the rows gives them more space so that they can all pray together even if their number is great; if they consolidate their rows, their mosque will be able to accommodate all of them, but if they do not do that, it will feel too crowded..

722
It was narrated from Abu Hurayrah that the Prophet (blessings and peace of Allah be upon him) said: “The imam has only been appointed to be followed, so do not differ from him. When he bows, then bow; when he says ‘Sami‘a Allahu liman hamidah (Allah hears those who praise Him),’ then say ‘Rabbana laka al-hamd (our Lord, to You be praise)’; when he prostrates, then prostrate; and if he prays sitting, then pray sitting, all of you. Straighten the rows when praying, for straightening the rows is part of praying properly.”.

Commentary : There are rules and regulations for offering the prayer in congregation, that the Muslim should pay attention to and learn. One of the most important of these rules is following the imam properly.
In this hadith, the Prophet (blessings and peace of Allah be upon him) explains that the imam is only appointed to be followed, so the one who is praying behind the imam should follow his actions in prayer. Therefore the Prophet (blessings and peace of Allah be upon him) forbade those who are praying behind an imam to differ from the imam, which means doing the actions of prayer before him, or being too slow in following him, because differing from the imam means that one is no longer regarded as following him. Then the Messenger of Allah (blessings and peace of Allah be upon him) began to explain in detail, after speaking in general terms, how one should follow the imam. Hence he said: “When he bows, then bow.” The word fa, translated here as “then”, indicates that these actions should be done straight after the imam does them, and that the one who is praying behind the imam should not do them before the imam; rather every action that the one who is praying behind the imam does should be done after the imam does it. When the imam says after bowing, Sami‘a Allahu liman hamidah (Allah hears those who praise Him), then say Rabbana laka al-hamd (our Lord, to You be praise); what is meant is: O our Lord, to You be all praise. This is one of the greatest expressions of supplication and gratitude to Allah (may He be glorified and exalted). Based on that, it is sufficient for the one who is praying behind an imam to say the tahmid (Rabbana laka al-hamd) and not the tasmi‘ (Sami‘a Allahu liman hamidah) when rising from bowing. When the imam prostrates, then prostrate straight after he prostrates. And if he prays sitting, then pray sitting, all of you, for following the imam also means praying sitting if the imam prays sitting. Then the Messenger of Allah (blessings and peace of Allah be upon him) enjoined straightening the rows when praying, meaning that the people should stand in a straight line. This meaning also includes filling the gaps in the rows; the Prophet (blessings and peace of Allah be upon him) gave the reason for this command as being that making the rows straight is part of praying properly.
This hadith instructs the worshipper to follow the imam, and not do anything before he does it, or do something different to what he is doing. It also instructs the worshippers to straighten the rows when offering a congregational prayer..

723
It was narrated from Anas ibn Malik, that the Prophet (blessings and peace of Allah be upon him) said: “Straighten your rows, for straightening the rows is part of establishing prayer.”.

Commentary : Islam is a religion of order and sublime aspirations, and it urges the Muslims to be united, helping and supporting one another; there is always fear that they may find themselves in situations where dissent and disputes could arise in their gatherings. The best places for the Muslims to gather is attending prayers in congregation in the mosques.
In this hadith, the Prophet (blessings and peace of Allah be upon him) instructs the worshippers to make the rows straight, and he gives the reason for that: “for straightening the rows is part of establishing prayer.” In other words, it is part of perfecting the prayer and doing it properly. What is meant by straightening the rows is that the people standing in the row should form a straight line. In al-Sahihayn it is narrated from Abu Hurayrah (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said: “Straightening the rows is part of praying properly”; that is, straightening the rows is more helpful in protecting the prayer from any shortcoming in its obligatory and recommended parts. This will complete the reward for prayer, and that reward is for the one who is keen to complete the row and make it straight.
The scholars have mentioned several reasons regarding the wisdom behind straightening the rows, including the following: that it leads to a good appearance and good performance of prayer, for being straight and proper is something that is required both outwardly and inwardly. Another reason is so that the Shaytan will not come in between their rows and spoil their prayer with his whispers. Yet another reason is that straightening the rows gives them more space so that they can all pray together even if their number is great; if they consolidate their rows, their mosque will be able to accommodate all of them, but if they do not do that, it will feel too crowded. .

724
It was narrated from Bushayr ibn Yasar al-Ansari, from Anas ibn Malik, that he came to Madinah and it was said to him: What do you find different that has changed since the time of the Messenger of Allah (blessings and peace of Allah be upon him)? He said: I do not find anything that has changed except that you do not straighten the rows..

Commentary : The Sahabah (may Allah be pleased with them) and those who came after them, the Tabi‘in, were the keenest of people to follow the example of the Messenger of Allah (blessings and peace of Allah be upon him) and walk in his footsteps, and to adhere to that until death. The Tabi‘in used to ask the companions of the Prophet (blessings and peace of Allah be upon him) to teach them what they knew, and if they erred, the Sahabah (may Allah be pleased with them) would correct them.
In this hadith, it is narrated that when Anas ibn Malik (may Allah be pleased with him) returned to Madinah from Basra, the people asked him: What do you find different that has changed since the time of the Messenger of Allah (blessings and peace of Allah be upon him)? This question reflects their great keenness to follow the Messenger of Allah (blessings and peace of Allah be upon him, and shows that they were very cautious in avoiding going against that. In this manner, they were striving to avoid going against the commands of the Prophet (blessings and peace of Allah be upon him). Anas (may Allah be pleased with him) replied that nothing had changed, except that they did not straighten their rows. This indicates that straightening the rows was something that was well-known at the time of the Prophet (blessings and peace of Allah be upon him) and that the people changed that after he was gone.
The scholars have mentioned several reasons regarding the wisdom behind straightening the rows, including the following: that it leads to a good appearance and good performance of prayer, for being straight and proper is something that is required both outwardly and inwardly. Another reason is so that the Shaytan will not come in between their rows and spoil their prayer with his whispers. Yet another reason is that straightening the rows gives them more space so that they can all pray together even if their number is great; if they consolidate their rows, their mosque will be able to accommodate all of them, but if they do not do that, it will feel too crowded..

725
It was narrated from Anas ibn Malik, that the Prophet (blessings and peace of Allah be upon him) said: “Straighten your rows, for I can see you behind my back.” One of us would make his shoulder touch the shoulder of the person next to him, and make his foot touch his foot..

Commentary : The Sahabah (may Allah be pleased with them) would hasten to comply with the instructions of the Prophet (blessings and peace of Allah be upon him), and they would strive hard to do things as the Messenger of Allah (blessings and peace of Allah be upon him) enjoined them, and to teach this to those who came after them, especially with regard to prayer, which is the foundation of faith.
In this hadith, the Messenger of Allah (blessings and peace of Allah be upon him) instructed his companions (may Allah be pleased with them) to straighten their rows, which means that the people standing in the row should make it a straight and even line, with no one standing out. It also means filling the gaps that may appear in the row. The Messenger of Allah (blessings and peace of Allah be upon him) explained the reason for this instruction by telling them about one of his miracles, as he said: “for I can see you behind my back.” What is meant is: I only instruct you to do that because I am aware that you are falling short in this regard, because I can see you behind me. It may be that he said this to encourage the weak to straighten their rows, because they did not straighten their rows properly as they thought that he could not see them; that is because many of the weak pay more attention when they are watched than when they are not watched. It may be that some of the hypocrites did not pay attention to straightening the rows, so this was said to them in order to make them pay attention and not cause the rows to be ragged.
What is meant by seeing in the Prophet’s words “for I can see you behind my back” is to be understood as it appears to be, and that he was able to see them in the true sense of the word, which was something extraordinary that was unique to the Prophet (blessings and peace of Allah be upon him); this was one of his miracles.
Then Anas ibn Malik (may Allah be pleased with him) – the narrator of the hadith – explained how they complied with the instruction of the Messenger of Allah (blessings and peace of Allah be upon him) to straighten their rows: each of them would make his shoulder touch the shoulder of the person next to him – the word translated here as shoulder refers to where the top of the arm meets the torso. And each of them would make his foot touch the foot of the person next to him, so as to ensure that the row would be straight, in fulfilment of the command of the Prophet (blessings and peace of Allah be upon him).
In this hadith, we see the command to straighten the rows and make them look good whilst praying, and the command to the imam to make sure that the people do that; the people themselves should also make sure that they are doing that.
It indicates that it is permissible to speak between the iqamah and the prayer. .

728
It was narrated that Ibn ‘Abbas (may Allah be pleased with him) said: One night I stood to pray on the left of the Prophet (blessings and peace of Allah be upon him). He took hold of my hand – or my arm – and made me stand on his right, and gestured with his hand to tell me to pass behind him..

Commentary : The Sahabah (may Allah be pleased with them) were highly motivated and keen to do good. As they (may Allah be pleased with them) were so highly motivated, they were extremely keen to be close to the Messenger of Allah (blessings and peace of Allah be upon him) and to do acts of worship, whether obligatory or supererogatory, as he did them. The Messenger of Allah (blessings and peace of Allah be upon him) encouraged them to do that, and would correct any mistakes that they might make.
In this hadith, ‘Abdullah ibn ‘Abbas (may Allah be pleased with him) narrates that one night he got up to pray with the Prophet (blessings and peace of Allah be upon him) and stood on his left. The Prophet (blessings and peace of Allah be upon him) took hold of his hand or his arm – the word translated here as “arm” refers to the upper arm – and made him stand on his right. He (blessings and peace of Allah be upon him) gestured to him that he should pass behind him, not in front of him. In this way, the Messenger of Allah (blessings and peace of Allah be upon him) indicated that the right-hand side is nobler and better; hence if only one person is following an imam in prayer, he should stand on his right.
This hadith indicates that it is more appropriate for the one who is following an imam in prayer to stand on the right of the imam.
It also indicates that it is prohibited to pass directly in front of one who is praying. .

729
It was narrated that ‘A’ishah said: The Messenger of Allah (blessings and peace of Allah be upon him) was praying one night in his small enclosure, the walls of which were low. The people could see the figure of the Prophet (blessings and peace of Allah be upon him), so some of them started to follow him in his prayer, and the following morning they spoke about that. On the following night, he prayed qiyam [voluntary prayers at night] again, and some of the people followed him in his prayer again. They did this for two or three nights, then after that, the Messenger of Allah (blessings and peace of Allah be upon him) stayed home, and did not come out. The following morning, the people spoke about that, and he said: “I was afraid that praying at night would be made obligatory for you.”.

Commentary : The Messenger of Allah (blessings and peace of Allah be upon him) was compassionate towards his ummah, and one of the signs of his compassion was that sometimes he would refrain from doing some non-obligatory actions, lest they be made obligatory. This was because his companions (may Allah be pleased with them) loved to follow his example, and they would hasten to do what he did.
In this hadith, the Mother of the Believers ‘A’ishah (may Allah be pleased with her) narrates that the Prophet (blessings and peace of Allah be upon him) was praying one night in his small enclosure (hujrah), which was a space that the Messenger of Allah (blessings and peace of Allah be upon him) had taken in the mosque in which to pray. In another report narrated by al-Bukhari from ‘A’ishah (may Allah be pleased with her), it says that the Prophet (blessings and peace of Allah be upon him) had a reed mat that he used to spread out by day and set up at night to make a small enclosure, and some people came and stood behind him [to follow his prayer]. This is what is meant by the word hujrah (translated here as small enclosure); it does not refer to the apartment (hujrah) of ‘A’ishah or the apartments of his other wives, in which he and his family lived. The apartments of the wives of the Prophet (blessings and peace of Allah be upon him) had walls that served as screens, so that whoever was outside could not see anyone who was inside.
The prayer that the Messenger of Allah (blessings and peace of Allah be upon him) was praying later came to be known as Tarawih prayer. The Mother of the Believers ‘A’ishah (may Allah be pleased with her) stated in another report that that was in Ramadan, and she described the walls of the small enclosure in which he was praying as being low and being made of reeds. The people saw the figure of the Prophet (blessings and peace of Allah be upon him), meaning that they saw his outline or form from afar as he was praying. That happened at night, so they could not see anything of him (blessings and peace of Allah be upon him) except his form or outline in the dark, and they stood behind him (blessings and peace of Allah be upon him), following him in his prayer. News of that spread among the Muslims, and the same thing happened on the following two or three nights, and the number of those praying behind him increased. When the Prophet (blessings and peace of Allah be upon him) saw how keen they were and that they were gathering behind him for the supererogatory prayer, he stopped doing it. The people mentioned that to him and asked him why he had stopped doing it, so he (blessings and peace of Allah be upon him) explained to them that the reason for that was that he was afraid that this prayer would be made obligatory upon them. That is because the ummah is enjoined to follow the example of the Prophet (blessings and peace of Allah be upon him), and as qiyam al-layl was obligatory for him but not for his ummah, he was worried that if he kept coming out to them and they kept praying behind him, Allah might enjoin it on them as He had enjoined it on him, because in principle the Prophet (blessings and peace of Allah be upon him) and his ummah should be equal with regard to issues of worship. Or it may be that he feared that if they persisted in it, they might then grow weak and be unable to continue doing it, so they would give it up, and thus they would be regarded as having given up following the Prophet (blessings and peace of Allah be upon him).
This hadith indicates that it is permissible to follow in prayer someone who did not intend to act as an imam and lead that prayer.
It indicates that it is permissible to offer supererogatory prayer in congregation.
It also highlights the compassion that the Prophet (blessings and peace of Allah be upon him) showed to his ummah. .

731
It was narrated from Zayd ibn Thabit that the Messenger of Allah (blessings and peace of Allah be upon him) set up a small enclosure – he said: I think he said that it was made of reeds – in Ramadan, and prayed in it for a few nights. Some of his companions followed his prayer, and when he became aware that they were there, he stopped doing that. Then he came out to them and said: “I realized what you were doing. O people, pray at home, for the best of prayer is a prayer that a man offers in his house, except for the obligatory prayer.”.

Commentary : The Sahabah (may Allah be pleased with them) were highly motivated in doing acts of worship and hastening to do good. As a result of their high motivation, they were extremely keen to be close to the Messenger of Allah (blessings and peace of Allah be upon him) and to do acts of worship, whether obligatory or supererogatory, as he did them. The Messenger of Allah (blessings and peace of Allah be upon him) encouraged them to do that and would direct them to that which is best.
In this hadith, Zayd ibn Thabit (may Allah be pleased with him) narrates that the Prophet (blessings and peace of Allah be upon him) set up a small enclosure in his mosque, as a barrier to conceal him from the people; this small enclosure was made from a reed mat (hujrah) that surrounded and marked that spot. The word hujrah (translated here as small enclosure) does not refer to the apartment (hujrah) of ‘A’ishah or the apartments of his other wives (may Allah be pleased with them), in which he and his family lived. The apartments of the wives of the Prophet (blessings and peace of Allah be upon him) had walls that served as screens, so that whoever was outside could not see anyone who was inside. Rather what is meant is that during Ramadan, the Prophet (blessings and peace of Allah be upon him) marked off a spot that was enclosed with a reed mat, to conceal him, making the mat like a small enclosure (hujrah) in which he could offer the voluntary prayers without anyone passing directly in front of him, so that he would be able to focus with humility and without distractions. This is something that is prescribed and permissible, if it will not inconvenience other worshippers and the like.
The Prophet (blessings and peace of Allah be upon him) prayed qiyam al-layl in this small enclosure during Ramadan; this is what later came to be known as Tarawih prayer. The people began to gather and follow his prayer, emulating him. When he saw them doing that, he stopped doing it and did not come out to them; he stopped praying qiyam in the mosque in this small enclosure. Then he said: I realize how keen you are to pray qiyam with me. According to a report narrated from ‘A’ishah (may Allah be pleased with her) by al-Bukhari, he (blessings and peace of Allah be upon him) explained to them that the reason why he had stopped praying qiyam, even though he was aware of how keen they were to do it, was the fact that he feared that this prayer would be made obligatory for them. Then he said, “O people, pray at home, for the best of prayer is a prayer that a man offers in his house, except for the obligatory prayer.” This clearly indicates that the best with regard to supererogatory prayers is to pray them at home. This is general in meaning and applies to all supererogatory and Sunnah prayers, except those supererogatory prayers which are symbols of Islam, such as the Eid prayer, eclipse prayer, and prayer for rain (istisqa’), as well as those which are connected to the mosque, such as the two rak‘ahs to greet the mosque (tahiyyat al-masjid).
If someone were to say that the Messenger of Allah (blessings and peace of Allah be upon him) offered supererogatory prayers in the mosque, which would imply that he was not doing that which is more appropriate, the response to this is that he (blessings and peace of Allah be upon him) offered those prayers in the mosque in order to teach people and to show that it is permissible to pray supererogatory  prayers in the mosque. If the Prophet (blessings and peace of Allah be upon him) did something in order to teach the people, this was better in his case, even though in the case of others it is not the most appropriate option. The Prophet (blessings and peace of Allah be upon him) urged the people to offer supererogatory prayers at home, because this is easier and further removed from showing off, and because it is a means of bringing blessing (barakah) to the house so that mercy will descend upon the house and the Shaytan will be scared away.
This hadith indicates that it is permissible to follow in prayer someone who did not intend to act as an imam and lead that prayer.
It indicates that it is permissible to offer supererogatory prayer in congregation.
It indicates that supererogatory prayer offered at home is better than that which is offered in the mosque.
It also highlights the compassion that the Prophet (blessings and peace of Allah be upon him) showed to his ummah..

735
It was narrated from ‘Abdullah ibn ‘Umar that the Messenger of Allah (blessings and peace of Allah be upon him) used to raise his hands level with his shoulders when he began to pray and when he said takbir before bowing. When he raised his head from bowing, he also raised his hands and said, “Sami‘a Allahu liman hamidah, Rabbana wa laka al-hamd (Allah hears those who praise Him, our Lord to You be praise).” And he did not do that when he prostrated..

Commentary : The manner in which the prayer is to be done is limited to what is narrated in the religious texts, as the Messenger of Allah (blessings and peace of Allah be upon him) explained it to his ummah in word and deed.  The Sahabah (may Allah be pleased with them) were keen to learn the precise details of the Prophet’s actions, in prayer and otherwise, and to transmit that to those who came after them.
In this hadith, ‘Abdullah ibn ‘Umar (may Allah be pleased with him) narrates the points at which the Prophet (blessings and peace of Allah be upon him) used to raise his hands when saying takbir in the prayer. He says: he (blessings and peace of Allah be upon him) used to raise his hands level with his shoulders – and according to a report narrated by Malik ibn al-Huwayrith in al-Sahihayn, when the Messenger of Allah (blessings and peace of Allah be upon him)  said takbir, he would raise his hands level with his ears. This report indicates that it is also permissible to raise the hands level with the ears.
The Messenger of Allah (blessings and peace of Allah be upon him) used to raise his hands at the beginning of the prayer, when saying the opening takbir (takbirat al-ihram), making them level with his shoulders, completely in line with them. And he (blessings and peace of Allah be upon him) also raised his hands when saying takbir before bowing, and he would raise his hands when he lifted his head from bowing and said, “Sami‘a Allahu liman hamidah, Rabbana wa laka al-hamd (Allah hears those who praise Him, our Lord to You be praise).” But he did not do that when he prostrated; in other words, he did not raise his hands when beginning to prostrate, or when rising from prostration. Another of the points at which the Messenger of Allah (blessings and peace of Allah be upon him) used to raise his hands was when getting up after the first tashahhud, as is mentioned in the hadith of Abu Humayd al-Sa‘idi, which is narrated by Abu Dawud and others..

740
It was narrated from Abu Hazim, that Sahl ibn Sa‘d said: The people were instructed that a man should place his right hand on his left forearm when praying. Abu Hazim said: I do not think but that he attributed this to the Prophet (blessings and peace of Allah be upon him). .

Commentary : The Sahabah (may Allah be pleased with them) were the keenest of people to learn about their religion from the Prophet (blessings and peace of Allah be upon him) and to transmit what they learned to the Muslims who came after them. Prayer was foremost among the things that they wanted to learn and transmit, and it was their top priority.
In this hadith, Sahl ibn Sa‘d al-Sa‘idi (may Allah be pleased with him) describes how the hands are to be placed when praying. He said: The people were instructed that a man should place his right hand on his left forearm when praying. What is meant by his saying that they were instructed is that the one who instructed them to do this was the Prophet (blessings and peace of Allah be upon him). Hence the Tabi‘i  Abu Hazim Salamah ibn Dinar al-A‘raj said: I do not think but that Sahl ibn Sa‘d (may Allah be pleased with him) attributed this to the Prophet (blessings and peace of Allah be upon him).
This hadith does not explain precisely where the hand is to be placed on the forearm. But it was narrated from the Prophet (blessings and peace of Allah be upon him) in many reports that he used to place the palm of his right hand on the back of his left hand, wrist and forearm when praying, as is mentioned in the hadith of Wa’il ibn Hujr (may Allah be pleased with him) that was narrated by Abu Dawud. The wrist is the joint between the forearm and the hand. This is what the Sahabah (may Allah be pleased with the m) used to do.
This hadith explains where the hands are to be placed when reciting Qur’an whilst standing in prayer..

743
It was narrated from Anas ibn Malik that the Prophet (blessings and peace of Allah be upon him), Abu Bakr and ‘Umar (may Allah be pleased with them) used to begin their prayer with {Al-hamdu Lillahi Rabbi l-‘Alamin ([All] praise is [due] to Allah , Lord of the worlds)} [al-Fatihah 1:2]..

Commentary : The Sahabah (may Allah be pleased with them) were the keenest of people to learn about their religion from the Prophet (blessings and peace of Allah be upon him) and to transmit what they learned to the Muslims who came after them. Prayer was foremost among the things that they wanted to learn and transmit, and it was their top priority.
In this hadith, Anas ibn Malik (may Allah be pleased with him) tells us that the Prophet (blessings and peace of Allah be upon him), Abu Bakr (may Allah be pleased with him), and ‘Umar ibn al-Khattab (may Allah be pleased with him) after him, used to begin their prayer with {Al-hamdu Lillahi Rabbi l-‘Alamin} [al-Fatihah 1:2]. What is meant is that they did not recite the Basmalah (“Bismillah il-Rahman il-Rahim”) out loud. The first thing that could be heard of their recitation was the verse, {Al-hamdu Lillahi Rabbi l-‘Alamin}. This does not mean that they did not recite the opening supplication (du‘a’ al-istiftah) or words seeking refuge with Allah (isti‘adhah) at the beginning of the prayer, or recite the Basmalah quietly. Rather what is meant is that the first thing that they recited out loud after the takbir was {Al-hamdu Lillahi Rabbi l-‘Alamin}.
This hadith indicates that one should not recite the Basmalah at the beginning of Surat al-Fatihah out loud. .

744
It was narrated that Abu Hurayrah said: The Messenger of Allah (blessings and peace of Allah be upon him) used to pause between the takbir and recitation – I think he said: for a little while. I said: May my father and mother be sacrificed for you, O Messenger of Allah. When you are quiet between the takbir and recitation, what do you say? He said: “I say: Allahumma ba‘id bayni wa bayna khatayaya kama ba‘adta bayn al-mashriqi wa’l-maghrib. Allahumma naqqini min al-khataya kama yunaqqa al-thawb al-abyad min al-danas. Allaahumma’ghsil khatayaya bi’l-ma’i wa’l-thalji wa’l-barad (O Allah, separate me (far) from my sins as You have separated (far) the east from the west. O Allah, cleanse me of sins as a white garment is cleansed of dirt. O Allah, wash away my sins with water, snow and hail).’”.

Commentary : The manner in which the prayer is to be done is limited to what is narrated in the religious texts, as the Messenger of Allah (blessings and peace of Allah be upon him) explained to his ummah in word and deed.  The Sahabah (may Allah be pleased with them) were keen to learn the precise details of the Prophet’s actions, in prayer and otherwise, and they transmitted that to us.
This hadith mentions the opening supplication that the Prophet (blessings and peace of Allah be upon him) used to recite after the opening takbir, and he began his prayer with it. Abu Hurayrah (may Allah be pleased with him) narrates that the Prophet (blessings and peace of Allah be upon him) used to keep quiet for a little while, because he was saying the opening supplication at that time. Abu Hurayrah (may Allah be pleased with him) asked him: May my father and mother be sacrificed for you, O Messenger of Allah, what do you say during this period when you are quiet? The Messenger of Allah (blessings and peace of Allah be upon him) told him about the opening supplication, and that he began the supplication by saying, “O Allah, separate me (far) from my sins as You have separated (far) the east from the west,” so if it is decreed that I should sin, make the distance between me and the sin as great as the distance that You have created between the east and the west. This applies if what is meant by sin is future sins. However, if what is meant by sin is past sins, then what is meant by separating is erasing and forgiving the sins. The analogy here is that just as the meeting of the east and west is impossible, he wants his approaching sin to be as impossible as the meeting of the east and the west.
Then the Prophet (blessings and peace of Allah be upon him) said: “O Allah, cleanse me of my sins as a white garment is cleansed of dirt.” What this means is: O Allah, purify me of my sins as a white garment is purified from dirt. He only gave this likeness because dirt is more visible on a white garment than a garment of any other colour, and by the same token, the effect of washing is more visible on a white garment than on one of any other colour.
Then the Prophet (blessings and peace of Allah be upon him) said: “O Allah, wash away my sins with water, snow and hail,” meaning: O Allah, purify me of any sin I commit with all means of purification, such as water, snow and hail. This does not refer only to the things that are mentioned here; rather the point was to emphasize thorough cleansing and erasing of sins.
In this supplication, the Prophet (blessings and peace of Allah be upon him) prayed for forgiveness from his sins, even though his previous and future sins had been forgiven; he offered this supplication by way of gratitude to Allah (may He be glorified and exalted) and teaching his ummah.
There are other opening supplications that may be recited when beginning the prayer, including that which was narrated by Abu Dawud in al-Sunan from ‘A’ishah (may Allah be pleased with her) who said: When the Messenger of Allah (blessings and peace of Allah be upon him) began to pray, he said: “Subhanak Allahumma wa bi hamdika wa tabarak asmuka wa ta‘ala jadduka wa la ilaha ghayruk (Glory and praise be to You, O Allah, blessed be Your name and exalted be Your majesty. There is no god besides You).” Something similar was narrated from ‘Umar ibn al-Khattab (may Allah be pleased with him) in Sahih Muslim.
Another supplication was mentioned in a report narrated by al-Bayhaqi from Jabir (may Allah be pleased with him), that the Messenger of Allah (blessings and peace of Allah be upon him) said: “Subhanak Allahumma wa bi hamdika wa tabarak asmuka wa ta‘ala jadduka wa la ilaha ghayruk.  Wajjahtu wajhiya lilladhi fatara al-samawati wa’l-arda hanifan wa ma ana min al-mushrikin. Inna salati wa nusuki wa mahyaya wa mamati Lillahi Rabb il-‘alamin  (Glory and praise be to You, O Allah, blessed be Your name and exalted be Your majesty. There is no god besides You. Indeed, I have turned my face toward He who created the heavens and the earth, inclining toward truth, and I am not of those who associate others with Allah. Indeed, my prayer, my rites of sacrifice, my living and my dying are for Allah, Lord of the worlds).” And there are other supplications.
The best is to learn the opening supplications that have been soundly narrated from the Messenger of Allah (blessings and peace of Allah be upon him) and to alternate between the ones that he recited in prayer, so that you will be doing all of the sunnahs in that regard, and reviving the Sunnah. Moreover, this helps the heart to focus more, because if a person persists only in one thing, it becomes a habit (and he may say the words without reflecting on the meaning).
This hadith indicates that the opening supplication should be recited quietly. .

748
It was narrated that ‘Abdullah ibn ‘Abbas (may Allah be pleased with him) said: The sun was eclipsed at the time of the Messenger of Allah (blessings and peace of Allah be upon him), and they said: O Messenger of Allah, we saw you reaching out for something when you were standing, then we saw you retreating. He said: “I was shown Paradise, and I reached out to take a bunch (of grapes) from it. If I had taken it, you would have eaten from it for as long as this world remains.”.

Commentary : Allah (may He be glorified and exalted) created Paradise and Hell, with a certain nature that is known to Him (may He be glorified and exalted). Allah (may He be exalted) lifted the barrier for the Prophet (blessings and peace of Allah be upon him) and caused him to see Paradise and Hell, and He shortened the distance between them so that he was able to see both of them.
In this hadith, ‘Abdullah ibn ‘Abbas (may Allah be pleased with him) narrates that the sun was eclipsed at the time of the Messenger of Allah (blessings and peace of Allah be upon him). In another report, it is narrated that this occurred on the day when his son Ibrahim died. When the sun is eclipsed, its light disappears. In Arabic, a solar eclipse is usually referred to as kusuf and a lunar eclipse is usually referred to as khusuf, but the terms may be used interchangeably. This is what we see in this report (in which khusuf is used to refer to the sun). The Prophet (blessings and peace of Allah be upon him) stood and led the people in prayer; this prayer is described in other reports, such as that which was narrated by al-Bukhari from Asma’ bint Abi Bakr al-Siddiq (may Allah be pleased with her), in which it says that the Prophet (blessings and peace of Allah be upon him) offered the eclipse prayer. He stood and made his standing lengthy, then he bowed and made his bowing lengthy, then he stood up and made his standing lengthy, then he bowed and made his bowing lengthy, then he rose from bowing, then he prostrated and made his prostration lengthy, then he rose from prostration, then he prostrated and made his prostration lengthy. Then he stood and made his standing lengthy, then he bowed and made his bowing lengthy, then he stood up and made his standing lengthy, then he bowed and made his bowing lengthy, then he rose from bowing, then he prostrated and made his prostration lengthy, then he rose from prostration, then he prostrated and made his prostration lengthy, then he finished his prayer. This was two rak‘ahs of non-obligatory prayer, which differed from all other prayers in that it had two bowings and two recitations [in each rak‘ah]. The Sunnah is to make the recitation lengthy in the eclipse prayer.
During this prayer, it happened that the Messenger of Allah (blessings and peace of Allah be upon him) reached out, as if he wanted to take something, then he moved backwards. When he (blessings and peace of Allah be upon him) finished his prayer, his companions (may Allah be pleased with them) asked him about that, saying to him: We saw you reaching out to take something, then we saw you retreating; in other words, we saw you wanting to take something, then you moved backwards. The Prophet (blessings and peace of Allah be upon him) told them that he had seen Paradise, and Allah had showed him some of its delights; he wanted to take a bunch (of grapes) from it, but he stepped back and did not do that. And he told them that if he had got it for them, they would have eaten from it so long as this world remains. But he did not take it, because the food of Paradise lasts forever and is not subject to change, and it is not possible to eat in this world anything except that which is subject to change and vanish, because Allah created it to have an end, so there can be nothing in this world that is meant to be eternal.
This hadith indicates that it is prescribed to offer the eclipse prayer, and describes how it is to be done.
It also indicates that Paradise and Hell have already been created and exist at present, in a manner that is known only to Allah (may He be glorified and exalted)..

1108
‘Umar ibn Abi Salamah reported that he asked the Messenger of Allah (may Allah's peace and blessings be upon him): "Can a fasting person kiss?" The Messenger of Allah (may Allah's peace and blessings be upon him) said to him: "Ask her" (’Umm Salamah). So, she informed him that the Messenger of Allah (may Allah's peace and blessings be upon him) would do that. Thereupon, he said: "O Messenger of Allah, Allah forgave your past and future sins for you." Whereupon, the Messenger of Allah (may Allah's peace and blessings be upon him) said to him: "Indeed, by Allah, I am the most heedful and fearful of Allah among you.".

Commentary : Fasting has specific rulings that a Muslim must know and act upon. The Prophet (may Allah's peace and blessings be upon him) demonstrated its obligatory elements, Sunnahs, and disliked things verbally and physically.
In this Hadīth, ‘Umar ibn Abi Salamah (may Allah be pleased with him), the foster son of the Prophet (may Allah's peace and blessings be upon him), relates that he asked the Messenger of Allah (may Allah's peace and blessings be upon him): "Can a fasting person kiss" his wife or a woman lawful for him during the daytime of Ramadan without his fast being invalidated due to that? Thereupon, the Messenger of Allah (may Allah's peace and blessings be upon him) said to him: "Ask this" i.e., ’Umm Salamah, who is the mother of ‘Umar ibn Abi Salamah (may Allah be pleased with them). So, she informed him that the Messenger of Allah (may Allah's peace and blessings be upon him) would kiss his wives while he was fasting. Thereupon, he said: "O Messenger of Allah, Allah forgave your past and future sins for you" i.e., this is one of your peculiar traits and you are not blameworthy in what you do, for Allah forgave your past and future sins. In response, the Messenger of Allah (may Allah's peace and blessings be upon him) said to him: "Indeed, by Allah, I am the most heedful and fearful of Allah among you" i.e., I am the most knowledgeable among you of what I do in heedfulness of Allah Almighty and the most fearful among you of His punishment. So, how would you think of me, or see it as possible, that I may engage in something prohibited?! This denotes criticism of those who thought he might fall short in worship due to reliance upon the forgiveness of his sins.
It is said: The Messenger of Allah (may Allah's peace and blessings be upon him) referred 'Umar ibn Abi Salamah (may Allah be pleased with him), concerning this question, to his mother, whereas during Jāhiliyyah, a person would not allude to the son or brother of his wife that he kissed or approached her intimately. And indeed, the Messenger of Allah (may Allah's peace and blessings be upon him) is more exalted with regard to refraining from that. But, the Messenger of Allah (may Allah's peace and blessings be upon him) wanted to point out that their refrainment from that during Jāhiliyyah was frivolous behavior on their part and unrelated to the Shariah. So, he referred him to his mother.
The Hadīth indicates that kissing during the fast is not part of the peculiar traits of the Prophet (may Allah's peace and blessings be upon him)..

1110
‘Ā’ishah (may Allah be pleased with her) reported: that a man came to the Prophet (may Allah's peace and blessings be upon him), asking him for a Fatwa while she was hearing from behind the door, he said: "O Messenger of Allah, the prayer becomes due upon me while I am Junub (ritually impure); should I fast?" The Messenger of Allah (may Allah's peace and blessings be upon him) said: "The prayer also becomes due upon me while I am Junub, and I observe fast." He said: "You are not like us, O Messenger of Allah, for Allah forgave your past and future sins for you." Thereupon, he said: "By Allah, I hope I am the most fearful of Allah among you and the most knowledgeable among you of the things I should be heedful of.".

Commentary : Fasting has specific rulings that a Muslim must know and act upon. The Prophet (may Allah's peace and blessings be upon him) demonstrated its obligatory elements, Sunnahs, and disliked things by words and deeds.
In this Hadīth, the Mother of the Believers ‘Ā’ishah (may Allah be pleased with her) relates that a man came to the Prophet (may Allah's peace and blessings be upon him) asking him about something relating to the purification of the fasting person from Janābah (major ritual impurity). Meanwhile, ‘Ā’ishah (may Allah be pleased with her) was behind the door, hearing. The man told the Prophet (may Allah's peace and blessings be upon him) that the Fajr prayer would sometimes become due while he was Junub; so, should he observe fast while in this state of Janābah and take a bath after that? Janābah refers to the state after someone ejaculates semen or engages in sexual intercourse. It is called such because of Ijtināb (avoidance) of prayer and worship till getting purified from it. The Messenger of Allah (may Allah's peace and blessings be upon him) said to him: "The prayer also becomes due upon me while I am Junub, and I observe fast." He (may Allah's peace and blessings be upon him) responded to him by action, for it is more profound than saying: Take a bath and observe fast. This demonstrates the legitimacy of fasting by a Junub person before he bathes. This is because the occurrence of Janābah before Fajr does not prevent the intention of fasting or make it invalid. The man said: "You are not like us, O Messenger of Allah, for Allah forgave your past and future sins for you" i.e., this is one of your peculiar traits, and you are not to blame for what you do. In the version by Abu Dāwūd: "So, the Messenger of Allah (may Allah's peace and blessings be upon him) got angry." Indeed, he (may Allah's peace and blessings be upon him) got angry because this man regarded that as a peculiar trait for him without knowledge, though the Prophet (may Allah's peace and blessings be upon him) informed him about his action in response to his question. The Messenger of Allah (may Allah's peace and blessings be upon him) said to him: "By Allah, I hope I am the most fearful of Allah among you", i.e., that I am the most fearful among you of His punishment, "and the most knowledgeable among you of the things I should be heedful of" i.e., that I am the most knowledgeable among you of that by which I heed Allah Almighty. The hope of the Prophet (may Allah's peace and blessings be upon him) would surely materialize, by consensus. This involves criticism of those who attribute to him neglect in worship for reliance upon the forgiveness of his sins..

1114
Jābir ibn ‘Abdullāh (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) left for Makkah during the year of the Conquest, in Ramadan, and he fasted until he reached Kurā‘ al-Ghamīm, and so the people fasted. Then, he called for a cup of water, which he elevated so that the people could see it, and then he drank. Afterwards, it was said to him: Some of the people fasted. Thereupon, he said: "Those are the disobedient ones, those are the disobedient ones." [Another version adds]: It was said to him: Fasting has become too difficult for the people, and indeed they are watching you to see what you will do. So, he called for a cup of water after ‘Asr..

Commentary : Jihad and being in a battle are among the situations that require all the meanings of good health and strength, particularly upon encountering the enemy. A traveler is given a dispensation not to fast, so that he can have the strength to travel. And there is a greater reason for refraining from fasting during Jihad, as it needs more strength.
In this Hadīth, Jābir ibn ‘Abdullāh (may Allah be pleased with him) relates that the Messenger of Allah (may Allah's peace and blessings be upon him) set out during the year of the Conquest, in 8 A.H., intending to conquer Makkah, during Ramadan. The Prophet (may Allah's peace and blessings be upon him) and the army with him were fasting, until he reached "Kurā‘ al-Ghamīm", the name of a place between Makkah and Madīnah. Al-Ghamīm: a valley 8 miles (nearly 13km) opposite ‘Usfān, and 64km away from Makkah on the way to Madīnah. It is known today as Barqā’ al-Ghamīm. Al-Kurā‘: a black mountain connected to it.
When he arrived there, he called for a cup of water and raised it to his mouth until the people looked at him. In a version: "Fasting has become too difficult for the people, and indeed they are watching you to see what you will do" in terms of fasting or breaking the fast. "So, he called for a cup of water after ‘Asr." This version clarifies that fasting exhausted the people and they were waiting for the Prophet's order regarding this matter. So, the Prophet (may Allah's peace and blessings be upon him) called for water after ‘Asr and drank from it, so that the people would follow his example and break their fast. He (may Allah's peace and blessings be upon him) sought leniency and ease for them, in line with the verse that reads: {But if anyone is ill or on a journey, he should make up for those days. Allah wants ease for you and does not want hardship for you.} [Surat al-Baqarah: 185] Allah Almighty informs that, by breaking the fast during travel, He wants to facilitate things for His servants.
Thereafter, the Prophet (may Allah's peace and blessings be upon him) was told that some of the people fasted. Thereupon, he said: "Those are the disobedient ones; those are the disobedient ones." This is because when he gives a command, it must be observed. He would sometimes give commands by his statements and sometimes by his actions. So, when he broke the fast, this constituted a command, indicated by his very condition, aimed at giving a dispensation, so that he could draw strength from breaking the fast and be able to engage in the Jihad he set out for. When those people renounced his action, they were extremely wrong. If they thought that their observance of the fast was better than the Messenger of Allah (may Allah's peace and blessings be upon him) breaking the fast, this sufficed as an error and lack of understanding on their part. And if they were not aware that their breaking of the fast would make them more capable of Jihad, this was a poor understanding from them. Hence, they were labeled as disobedient because, by doing so, they violated the Shariah and were not flexible to accept it. The Prophet (may Allah's peace and blessings be upon him) repeated his statement "those are the disobedient ones" for emphasis.
The Hadīth mentions going to battle in Ramadan and the legitimacy of breaking the fast during its daytime, lest the army would be too weak to engage in the war.
It indicates the Prophet's complete mercy and compassion toward his Ummah.
It demonstrates the necessity of following the Prophet's commands and that whoever disobeys him, due to any standpoint, becomes a disobedient person.
It shows the leniency of Islam and the ease of its obligations, as it sanctions breaking the fast for travelers.
As it points to the permissibility of breaking the fast during the daytime for a person who intends to fast from the night if something unexpected occurs to him..

1120
Qaz‘ah reported: I came to Abu Sa‘īd al-Khudri (may Allah be pleased with him) and he was surrounded by people, and when they dispersed, I said to him: "I am not going to ask you about what these people were asking." I asked him about fasting during travel. He said: We traveled with the Messenger of Allah (may Allah's peace and blessings be upon him) to Makkah while we were fasting. We halted at a place. Thereupon, the Messenger of Allah (may Allah's peace and blessings be upon him) said: "You have neared your enemy and breaking the fast will give you greater strength." This was a dispensation. So, some of us continued to observe the fast and some of us broke it. Then, we stopped at another place, and he said: "You are going to encounter the enemy in the morning and breaking the fast will give you greater strength; so, break the fast." This was stressful; so, we broke the fast. Then, he said: I saw us observing the fast with the Messenger of Allah (may Allah's peace and blessings be upon him) during travel after that..

Commentary : Traveling and encountering the enemy are among the things that require physical strength to endure hardships and difficulties. This Hadīth demonstrates some of the dispensations and determinations related to travel by observing the fast therein or breaking it, and the dispensations and determinations upon encountering the enemy in the month of Ramadan and during fasting. The Tābi‘i Qaz‘ah ibn Yahya al-Basri says that he came to Abu Sa‘īd al-Khudri (may Allah be pleased with him) "and he was surrounded by people" i.e., a lot of people were around him learning and benefiting from his narration of Hadīths. When the people dispersed and departed, he said to Abu Sa‘īd (may Allah be pleased with him): I will not ask you about the matters people ask you about. He probably meant that his question was not addressed by Abu Sa‘īd (may Allah be pleased with him) before that or no one in this gathering asked him about it. He asked him about the ruling on fasting during travel and the involved dispensations or determinations. Demonstrating their conditions during travel along with the Messenger of Allah (may Allah's peace and blessings be upon him), Abu Sa‘īd (may Allah be pleased with him) informed him that they began their journey from Madīnah for the Conquest of Makkah while fasting during the month of Ramadan. When they stopped at some place for rest, the Messenger of Allah (may Allah's peace and blessings be upon him) told them that they came near the enemy and the war, and that breaking the fast would give them greater strength, as encountering the enemy requires strength, and breaking the fast achieves this purpose more than fasting. This indicates that maintaining strength by refraining from fasting is better for someone expecting to face the enemy.
His statement: "This was a dispensation" means that they did not take this statement as denoting a binding command for breaking the fast or asking for that firmly. Rather, the Prophet (may Allah's peace and blessings be upon him) noted that breaking the fast is more appropriate for those apprehensive of weakness. So, some of them observed the fast and some others broke it.
Then, they halted at another place for rest. Thereupon, the Prophet (may Allah's peace and blessings be upon him) said to them: "You are going to encounter the enemy in the morning" i.e., you will attack them in the morning. "and breaking the fast will give you greater strength; so, break the fast." Abu Sa‘īd (may Allah be pleased with him) said: "This situation was stressful" i.e., they took his command to break the fast as denoting emphasis and necessity. So, they all broke the fast. This shows that the Companions would understand the objectives of the Prophet's discourse.
Then, Abu Sa‘īd (may Allah be pleased with him) said that they would later fast along with the Messenger of Allah (may Allah's peace and blessings be upon him) during travel, which indicates that the prohibition to observe fasting during their travel for the Conquest of Makkah did not abrogate the permissibility of fasting. Indeed, this is linked to ability and casual circumstances and whether there arises a need for breaking the the fast during travel..

1133
Al-Hakam ibn al-A‘raj reported: I came to Ibn ‘Abbās (may Allah be pleased with him) while he was using his garment as a pillow near Zamzam and said to him: "Tell me about the fasting of ‘Āshūrā’." He said: "When you see the crescent of Muharram, then count and observe the fast on the ninth day." I said: "Is this how the Messenger of Allah (may Allah's peace and blessings be upon him) used to fast it?" He said: 'Yes.'.

Commentary : The day of ‘Āshūrā’ is the tenth day of Muharram. The Prophet (may Allah's peace and blessings be upon him) was keen on fasting the day of ‘Āshūrā’ and he would urge others to fast it. Its fasting was obligatory before Ramadan, and when the fasting of Ramadan was ordained upon the Muslims, only the fasting of Ramadan became the obligatory one, and the fasting of ‘Āshūrā’ became optional; whoever wished could fast it, and whoever wished could leave it.
In this Hadīth, the Tābi‘i Al-Hakam ibn al-A‘raj says that he came to ‘Abdullāh ibn ‘Abbās (may Allah be pleased with him) while he was putting his garment and clothing underneath his head near the well of Zamzam inside the Sacred Mosque in Makkah. He asked Ibn ‘Abbās (may Allah be pleased with him) about the fasting of the day of ‘Āshūrā’: When should it be observed? Ibn ‘Abbās (may Allah be pleased with him) said to him: When you see the crescent of the month of Muharram and its beginning is verified, start to count the days until you reach the ninth day and observe the fast on it. In other words: Fast the ninth day along with the tenth one. This does not mean that the tenth day should be neglected and only the ninth day should be fasted. Thereupon, Al-Hakam ibn ‘Abbās asked: Did the Prophet (may Allah's peace and blessings be upon him) use to fast the ninth day? In reply, Ibn ‘Abbās said: Yes, referring to the Hadīth narrated by Muslim about the Prophet's intention to fast the ninth day along with the tenth one. The Prophet (may Allah's peace and blessings be upon him) said: "If I live to the next year, I will fast the ninth day", lest it would resemble the Jews in fasting the tenth day only. On the merit of fasting this day, a Hadīth narrated in the Sahīh Muslim Collection mentions that it expiates the sins of the preceding year..

1134
‘Abdullāh ibn ‘Abbās (may Allah be pleased with him) reported: When the Messenger of Allah (may Allah's peace and blessings be upon him) fasted the day of ‘Āshūrā’ and commanded that it be fasted, they said: "O Messenger of Allah, this is a day on which the Jews and the Christians extol." So, the Messenger of Allah (may Allah's peace and blessings be upon him) said: "When the next year comes, Allah Willing, we will fast the ninth day." He said: Before the next year came, the Messenger of Allah (may Allah's peace and blessings be upon him) passed away..

Commentary : The day of ‘Āshūrā’ is the tenth day of Muharram, and the Quraysh used to fast it. When the Messenger of Allah (may Allah's peace and blessings be upon him) came to Madīnah, he fasted it as a usual practice and commanded that it be fasted. Its fasting was obligatory before Ramadan, and when the fasting of Ramadan was ordained upon the Muslims, only the fasting of Ramadan became the obligatory one, and the fasting of ‘Āshūrā’ became optional; whoever wished could fast it, and whoever wished could leave it.
In this Hadīth, ‘Abdullāh ibn ‘Abbās (may Allah be pleased with him) says that when the Prophet (may Allah's peace and blessings be upon him) fasted the day of ‘Āshūrā’ and enjoined his Companions (may Allah be pleased with them) to fast it, they said to him: "O Messenger of Allah, this is a day on which the Jews and the Christians extol" by fasting too. This is because it is a day in which Allah saved Moses (Mūsa) (peace be upon him) from Pharaoh and his soldiers. Indeed, the Companions (may Allah be pleased with them) mentioned that to the Prophet (may Allah's peace and blessings be upon him) because it was known that he would mostly intend to differ from the Jews and the Christians. In response, the Prophet (may Allah's peace and blessings be upon him), as narrated in the Two Sahīh Collections, said: "We are more entitled to Moses than them. So, fast it" i.e., by agreeing with him in gratitude to Allah Almighty and feeling happy for his salvation. This is because the Prophet (may Allah's peace and blessings be upon him) accords with him over the basis of the religion. As for the Jews, they engaged in distortion, change, and alteration. So, the Prophet (may Allah's peace and blessings be upon him) fasted it and commanded the people to fast it. On the merit of fasting this day, a Hadīth narrated in the Sahīh Muslim Collection mentions that it expiates the sins of the preceding year.
Then, the Messenger of Allah (may Allah's peace and blessings be upon him) determined to fast the ninth day along with the tenth one to differ from the People of the Book in their observance of fasting on the tenth day only. Ibn ‘Abbās said that before the following year came, the Prophet (may Allah's peace and blessings be upon him) had passed away.
The Hadīth points out that the Prophet (may Allah's peace and blessings be upon him) used to differ from the Jews and the Christians.
It demonstrates the significance of the day of ‘Āshūrā’ and how the Muslims value it highly..

1139
Ziyād ibn Jubayr reported: A man came to Ibn ‘Umar (may Allah be pleased with him) and said: "I made a vow to fast a day and it happened to coincide with a day of Ad'ha, or Fitr." Ibn ‘Umar (may Allah be pleased with him) said to him: "Allah Almighty enjoined the fulfillment of vows, and the Messenger of Allah (may Allah's peace and blessings be upon him) forbade fasting this day.".

Commentary : A vow means that a person obligates himself to do something which the Shariah does not ordain upon him. For example, he says: Upon me is a sacrifice or fasting such and such a day, if Allah cures this ill person of mine. So, it takes the form of stipulating a condition to Allah Almighty.
In this Hadīth, the Tābi‘i Ziyād ibn Jubayr relates that a man came to ‘Abdullāh ibn ‘Umar (may Allah be pleased with him) and told him that he made a vow to fast a certain day, and this vowed day happened to coincide with the day of Eid al-Ad'ha, or the day of Eid al-Fitr. So, he asked him about what he should do: fast it or not? In response, Ibn ‘Umar (may Allah be pleased with him) said: "Allah Almighty enjoined the fulfillment of vows," which occurs in the verse that reads: {and fulfill their vows.} [Surat al-Hajj: 29] "and the Messenger of Allah (may Allah's peace and blessings be upon him) forbade fasting this day" i.e., fasting the two days of the two Eids. He forbade fasting these two days because they are days of festivity, play, joy, and eating and drinking. Also, Eid al-Fitr is the day of breaking the fast of Ramadan. As for the day of Eid al-Ad'ha, this is intended to enable the Muslim to eat from his sacrificial animal, if he has sacrificed. Ibn ‘Umar (may Allah be pleased with him) seemed to have refrained from giving a Fatwa on this issue, considering the conflict between the proofs he had. This was done by way of Tawarru‘ (caution) from Ibn ‘Umar (may Allah be pleased with him), and he was known for it. And it is said: Ibn ‘Umar (may Allah be pleased with him) clarified to him the general ruling and the specific one. So, he should do both things, namely, to not fast the day of Eid, in compliance with the prohibition by the Prophet (may Allah's peace and blessings be upon him), and to fast a day in place of it, given Allah's command to fulfill vows.
The Hadīth contains the command to fulfill vows.
It is prohibited to fast the two days of Eid al-Fitr and Eid al-Ad'ha..

1141
Nubayshah al-Hudhali reported: The Prophet (may Allah's peace and blessings be upon him) said: "The Days of Tashrīq are days of eating and drinking." [Another version adds: "and remembrance of Allah."].

Commentary : Islam is the religion of tolerance and ease. It provides much space to the Muslims, so that they can be generous to themselves and their families in eating and drinking during the Eid days.
In this Hadīth, the Messenger of Allah (may Allah's peace and blessings be upon him) says: "The Days of Tashrīq," are the 11th, 12th, and 13th days of Dhul-Hijjah. They were called as such because in these days people used to cure the meat of sacrificial animals and spread them in the sun to dry, which is known as Tashrīq in Arabic. This was their practice during their era. But, nowadays, the meat of sacrificial animals and offerings is available. They are "days of eating and drinking;" so, people should eat, drink, and not observe fasting therein. They should also remember Allah, supplicate to Him, and show gratitude to Him for the sustenance and guidance He has bestowed upon them.
The Prophet (may Allah's peace and blessings be upon him) forbade fasting during the Days of Tashrīq. For example, in a Hadīth narrated by Al-Bukhāri in his Sahīh Collection, Ibn ‘Umar and ‘Ā’ishah (may Allah be pleased with both of them) reported: "No permission was given for fasting during the Days of Tashrīq except for someone who cannot afford the sacrificial animal," i.e., to the performer of Tamattu‘ or Qirān Hajj who cannot afford the sacrificial animal. This represents flexibility for the people.
In the prohibition of fasting these days and the command to eat and drink lies a good reason. Since Allah Almighty knows that those who come to His House undergo hardships during travel, tiredness because of Ihrām, and self-struggle while performing the rituals, He prescribed rest for them after that, by staying at Mina on the Day of Nahr and three subsequent days. And He ordered them to eat from the meat of sacrificial animals out of His kindness and mercy towards them, for they are the guests of Allah Almighty therein. He also included the people of other countries with them, for they join them in undergoing hardships for the sake of Allah Almighty, like the hard work they endure during the ten days of Dhul-Hijjah, as they observe fasting, remember Allah, and worship diligently, and in seeking closeness to Allah by slaughtering sacrifices and in the attainment of forgiveness. So, they join them in their Eids, and everyone shares rest by eating and drinking. Thus, all Muslims become the guests of Allah Almighty during these days, eating from His sustenance and showing gratitude to Him for His grace. And since it does not befit the Most Generous to let His guests go hungry, they were forbidden to fast these days..

1142
Ka‘b ibn Mālik reported: that the Messenger of Allah (may Allah's peace and blessings be upon him) sent him and Aws ibn al-Hadathān during the days of Tashrīq to announce that none will enter Paradise except a believer, and the days of Mina are days of eating and drinking..

Commentary : The Prophet (may Allah's peace and blessings be upon him) used to clarify to the Muslims the matters of the religion and give them good news that would gladden them due to the great rewards for the deeds in Islam. He would also demonstrate to them the ease of the religion and how it cares about people's conditions.
In this Hadīth, Ka‘b ibn Mālik (may Allah be pleased with him) says that the Messenger of Allah (may Allah's peace and blessings be upon him) sent him along with Aws ibn al-Hadathān during the days of Tashrīq, which are the three days that follow the day of Nahr (slaughter), namely the 11th, 12th, and 13th of Dhul-Hijjah. They were given this name because of people's Tashrīq (cutting into long narrow strips) of the meat of sacrificial animals, as they would cut the meat into strips and leave them to dry in the sun. This was their situation in the early stage of Islam. They are also known as the days of Mina. He commanded them to announce to the pilgrims in the Sacred Precincts that "none will enter Paradise except a believer" i.e., none will enter Paradise except those who believe in Allah, testify that Muhammad is the Messenger of Allah, and act according to this Īmān. This gives glad tidings to the believers and motivates people to complete the pillars of Īmān so that they can win Paradise. And it warns those who did not embrace Islam, and so that the pilgrims will return to their countries and warn the polytheists among their people.
He (may Allah's peace and blessings be upon him) instructed them to announce to the people that the days of Mina are days of eating and drinking. These are the days in which the pilgrims stay in the valley of Mina - located nearly 6km away from the Sacred Mosque - to throw the pebbles. They are the appointed days which Allah mentions in the verse that reads: {And remember Allah during the appointed days. But whoever hastens to depart [Mina] on the second day, there is no sin upon him; and whoever delays [until the third], there is no sin upon him for those who fear Allah.} [Surat al-Baqarah: 203] During these days, the meat of ’Ud'hiyah (sacrificial animals by non-pilgrims on Eid al-Ad'ha) and Hady (sacrificial animals by pilgrims) is abundantly available. So, let the people eat and drink and mention Allah's name for His provision and guidance to them.
The Prophet (may Allah's peace and blessings be upon him) forbade fasting the days of Tashrīq. In a Hadīth narrated in the Sahīh Al-Bukhāri Collection, Ibn ‘Umar and ‘Ā’ishah (may Allah be pleased with both of them) reported: It was not permitted to fast on the days of Tashrīq except for those who could not afford the Hady (sacrifice).
The Hadīth mentions that Paradise was prepared for the believers only.
It shows merit for Ka‘b ibn Mālik and Aws ibn al-Hadathān (may Allah be pleased with both of them) and a commendable act by them..

1144
Abu Hurayrah (may Allah be pleased with him) reported: The Prophet (may Allah's peace and blessings be upon him) said: "Do not single out the night of Friday from among the nights for performing Qiyām al-Layl. And do not single out Friday from among the days for fasting, unless it coincides with the days one of you regularly fasts.".

Commentary : Acts of worship are among the Tawqīfi matters all of whose actions must be taken from the Shariah, with no addition or omission. And none of them may be singled out for specific times unless it is prescribed in the Shariah.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) forbids that the night of Friday be singled out for Qiyām involving prayer and Dhikr apart from the other nights of the week. He also forbade that Friday be singled out for fasting apart from the other days of the week, unless this coincides with a certain fast a Muslim usually observes, such as when he fasts every other day, and the day he fasts coincides with Friday, or he makes a vow and its time happens to coincide with Friday, or other things that oblige him to observe fasting. In the Two Sahīh Collections: "None of you should fast on Friday unless he fasts a day before or after it." So, he should fast on Thursday or Saturday along with it. It is said: The prohibition of singling out Friday and its night for these acts aims at differing from the Jews and the Christians, for the Jews hold that Saturday should be singled out for fasting, out of reverence to it, and the Christians hold that Sunday should be singled out for fasting, out of reverence to it, and its night for Qiyām al-Layl. Since Friday occupies a status within this Ummah like the status of these two days within the two groups, it is recommended that our practice be different from theirs in the way of revering this day..

1148
Ibn ‘Abbās (may Allah be pleased with him) reported: A woman came to the Messenger of Allah (may Allah's peace and blessings be upon him) and said: "O Messenger of Allah, my mother passed away and she took an oath to fast, should I fast on her behalf?" He said: "Tell me, if there was a debt due on your mother and you settled it, would it be valid on her behalf?" She replied: 'Yes.' He said: "So, fast on behalf of your mother.".

Commentary : A vow is an act of worship and piety that should not be devoted to anyone other than Allah. In His glorious Book, Allah Almighty praised His pious servants and promised them the reward. Among their attributes which He mentioned is their fulfillment of vows. He says: {They fulfill their vows.} [Surat al-Insān: 7]
In this Hadīth, ‘Abdullāh ibn ‘Abbās (may Allah be pleased with him) relates that a woman came to the Messenger of Allah (may Allah's peace and blessings be upon him) asking him about her mother who had made a vow to fast and died before fulfilling her vow: Is it valid for her to fast on behalf of her mother? The Prophet (may Allah's peace and blessings be upon him) said to her: "Tell me, if there was a debt due on your mother and you settled it, would it be valid on her behalf?" This is an affirmative question. She replied: 'Yes, it settles on her behalf.' He said: "So, fast on behalf of your mother." The Prophet (may Allah's peace and blessings be upon him) likened fasting due upon a woman who died and left a debt, which must be paid because it is a right to human beings, whereas the vow is a right to Allah Almighty. So, the fulfillment of His right, Exalted be He, is more significant and proper than the fulfillment of the right of humans, for Allah is more worthy of fulfillment. It is narrated in some narrations by Al-Bukhāri and in the Two Sahīh Collections that ‘Ā’ishah (may Allah be pleased with her) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "Whoever dies while some fast is due on him, his guardian should fast on his behalf." Walī (guardian): It refers to one's male relatives such as the fathers and sons. If the guardian does not observe the fast on his behalf, he should feed a poor person in return for each day of the fast. Thereby, the deceased person's duty is fulfilled, as the guardian's discharge of this duty is tantamount to his own discharge of it. This applies if the deceased person was able to fulfill the duty at its time or later but failed to do so. But if he dies before being able to make up for the missed fast - like the case of a person whose illness lingers until he dies - then there is nothing due on him, and his guardians are not required to fast or feed the poor on his behalf.
In the Hadīth: It is permissible to fast on behalf of the dead.
And in it: It is permissible to fulfill vows on behalf of the dead.
And in it: Giving parables and analogical comparisons to make the topic clearer and more profound to those who hear it.
And in it: Showing kindness to one's parents by the fulfillment of their vows and debts..

1149
Buraydah reported: While I was sitting with the Messenger of Allah (may Allah's peace and blessings be upon him), a woman came to him and said: "I gave a maidservant to my mother in charity, and she died." He said: "Your reward became due, and the inheritance has returned her to you." She said: "O Messenger of Allah, a month of fasting was due on her; shall I fast on her behalf?" He said: "Fast on her behalf." She said: "She never performed Hajj; shall I perform Hajj on her behalf?" He said: "Perform Hajj on her behalf." [In a version]: Fast two months..

Commentary : The Companions (may Allah be pleased with them) used to ask the Messenger of Allah (may Allah's peace and blessings be upon him) for Fatwas on many of their acts of worship and dealings, and he would give them Fatwas and clarify the right aspects to them.
In this Hadīth, Buraydah ibn al-Husayb al-Aslami (may Allah be pleased with him) relates that as he was sitting with the Messenger of Allah (may Allah's peace and blessings be upon him) one day, a woman came to him and told him that she gave a maidservant - a female slave - as charity to her mother during her lifetime, and she transferred her to her ownership through this charity. Then, her mother died and left behind this maidservant as part of her overall wealth, and her sole inheritor was her daughter. So, does she have the right to take the maidservant back to her ownership through inheritance, or not? So, the Prophet (may Allah's peace and blessings be upon him) said to her: "Your reward became due," i.e., your reward is established with Allah by upholding the ties with your mother and giving charity to her, and the maidservant was brought back to you by the inheritance from your mother, a reason in which you have no part. So, this does not detract from the reward for charity, and it is not regarded as retracting the charity or gift, because this is not optional.
Then, the questioner said that a month of fasting was due on her mother - and in a version: "two months" - and asked whether she could fast on her behalf. He did not point out whether this was the fasting of Ramadan, a vow, or an expiation. Thereupon, the Prophet (may Allah's peace and blessings be upon him) said to her: "Fast on her behalf," i.e., make up for the days missed by your mother on her behalf, for this is a debt due upon her, and the debt of Allah is more worthy of being repaid. According to a version in the Two Sahīh Collections, the Prophet (may Allah's peace and blessings be upon him) likened the fasting due on a deceased person to a debt, which is payable, for this is a right to human beings; whereas the due fasting - be it related to Ramadan, a vow, or an expiation - is a right to Allah Almighty. So, the fulfillment of Allah's right is more significant and worthy than the fulfillment of the right of human beings; indeed, Allah is more entitled to repayment, as related in some versions by Al-Bukhāri. And in a Hadīth in the Two Sahīh Collections, ‘Ā’ishah (may Allah be pleased with her) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "Whoever dies while some fast is still due on him, his heir should fast on his behalf." Heirs here refer to male relatives, such as fathers and sons. If the heir does not observe the missed fast on his behalf, he may feed one poor person in return for each day of a missed fast. Thus, this obligation ceases to be due on the deceased person. The observance of this missed fast by the heir is tantamount to the deceased person himself making up for this fast. This applies in case the deceased person was able to observe the fast or make up for it, yet he did not do that. As for someone who dies before being able to make up for the missed fast - like a person who remains ill until he dies - there is nothing due on him, and their heirs should not observe the missed fast, or feed poor people, on his behalf.
Then, the woman informed him that her mother died while she had never performed Hajj. This seems to indicate that she was able to perform Hajj, and so it was due on her. This is because Hajj ceases to be due on anyone who is not able to perform it. But she did not perform Hajj. So, is it valid to perform Hajj on her behalf? The Prophet (may Allah's peace and blessings be upon him) said to her: "Perform Hajj on her behalf." Perhaps it can be understood from the Prophet's permission to her to perform Hajj on behalf of her mother that the woman had already performed Hajj for herself and then she wanted to perform Hajj on behalf of her mother, based on a Hadīth narrated by Abu Dāwūd, in which Ibn ‘Abbās (may Allah be pleased with him) reported: The Prophet (may Allah's peace and blessings be upon him) heard a man say: "Labbayk on behalf of Shubrumah." He said: "Who is Shubrumah?" He said: "A brother of mine," or "a relative of mine." He said: "Did you perform Hajj for yourself?" He said: 'No.' Thereupon, he said: "Perform Hajj for yourself and then perform Hajj on behalf of Shubrumah." And in the Sahīh Collection of Ibn Khuzaymah: "This is for you, and then perform Hajj on behalf of Shubrumah." If Hajj becomes due on someone and he dies before performing it, and then someone else performs Hajj on his behalf, he is absolved of this obligation. It is likely in light of the bounty and grace of Allah that if an heir performs Hajj on behalf of a deceased person, Allah will forgive the deceased person by virtue of that, give him a reward for it, or not punish him for his negligence.
The Hadīth indicates that if a person gives something in charity and then inherits it, he has the right to take and dispose of it, without his reward diminishing because of that.
It points out that fasting can be observed on behalf of a deceased person.
It also demonstrates that Hajj can be performed on behalf of a deceased person.
The Hadīth indicates that a person can show kindness to his parents by fulfilling their vows and debts..

1150
Abu Hurayrah (may Allah be pleased with him) reported: The Prophet (may Allah's peace and blessings be upon him) said: "If one of you is invited for food while he is fasting, let him say: 'I am fasting.'".

Commentary : The Prophet (may Allah's peace and blessings be upon him) was keen on maintaining good relations, harmony, and continuous cordiality among the Muslims. Hence, he made the acceptance of an invitation a due right among the Muslims, so that they stay connected and get together.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) says: "If one of you is invited to food," i.e., any food, be it a banquet or something else, "while he is fasting" on a supererogatory basis, or making up for a missed fast, or in fulfillment of a vow, he should apologize. Specifically, the Prophet (may Allah's peace and blessings be upon him) directed the fasting person to clarify his condition: "let him say: 'I am fasting'" in an apology to the inviting person and to inform him that he is fasting and cannot eat from his food.
This is also meant to notify his fellow Muslim who invited him that his abstention is only because of fasting, not that he did not want to eat from his food. It was the habit of the Arabs that if they held evil intentions toward someone, they would not eat from his food. It is narrated in the Sahīh Muslim Collection that Abu Hurayrah (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "If one of you is invited, let him answer the invitation. If he is fasting, let him supplicate (for the inviter); if he is not fasting, let him eat."
In the Hadīth: There is nothing wrong with revealing voluntary acts of worship - like prayer and fasting - if there is a need for that..

1151
Abu Hurayrah (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "Every action of the son of Adam is multiplied, and a single good deed is worth ten to seven hundred times. Allah Almighty said: 'Except for fasting, for indeed it is for Me, and I will give reward for it. He leaves his desires and food for My sake.' For the fasting person, there are two moments of joy: a moment of joy when he breaks his fast, and a moment of joy when he meets his lord. Verily, the Khulūf (unpleasant smell) coming from his mouth is more fragrant with Allah than the smell of musk.".

Commentary : Fasting is one of the most beloved acts of worship to Allah and the most sublime acts of piety whereby a servant seeks closeness to his Almighty Lord. Thus, its reward is immense, and its merit is great. The honor afforded by Allah for the fasting people is ceaseless, for they deprive themselves of food, drink, and sexual relations, and so Allah Almighty gives them from His vast bounty and prefers them over others.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) mentions that the reward for every act of goodness, righteousness, and worship performed by a Muslim gets multiplied, with a good deed being rewarded tenfold, up to seven hundred fold. Allah Almighty says: {Whoever comes with a good deed will be rewarded tenfold.} [Surat al-An‘ām: 160] Allah Almighty also says: {The likeness of those who spend their wealth in the way of Allah is like a grain that sprouts seven ears, each ear bearing a hundred grains. And Allah gives multiple [rewards] for whom He wills. And Allah is All-Encompassing, All-Knowing.} [Surat al-Baqarah: 261]
Then, the Prophet (may Allah's peace and blessings be upon him) mentioned that Allah Almighty said: "Except for fasting, for indeed it is for Me," i.e., fasting is excluded from these acts whose rewards are multiplied, for the reward of fasting can only be estimated by Allah Almighty. This is because fasting is a secret between a servant and his Lord. "and I will give reward for it," i.e., Allah Almighty is the One Who undertakes this reward and recompense, for the reward of fasting can only be enumerated by Allah, Exalted be He. He did not leave that to His angels. Rather, He undertook the giving of reward for it by Himself, and when Allah undertakes something by Himself, this denotes the immensity of this reward and recompense. This is because the fasting person abandons what his soul desires and the pleasures of food, drink, and copulation which are made lawful by Allah Almighty, in obedience to Allah, Exalted be He, and in pursuit of His love and approval.
Then, the Prophet (may Allah's peace and blessings be upon him) stated that the fasting person has two moments of joy: The First Joy: "a moment of joy when he breaks his fast;" this joy occurs in the worldly life after he ends and breaks the fast and completes the worship, hoping for Allah's reward and bounty. The second joy occurs when he dies and obtains the reward and recompense.
Then, the Prophet (may Allah's peace and blessings be upon him) swears that "the Khulūf (unpleasant smell) coming from his mouth" - the unusual foul smell that remains, after eating, in the mouth of a fasting person - "is more fragrant," i.e., better to Allah than the smell of musk. There is a difference of opinion regarding the Khulūf being more fragrant to Allah than the smell of musk. It means that it is more fragrant to Allah than the smell of musk to you; or it means that Allah Almighty will reward him in the Hereafter until his smell becomes more fragrant than the smell of musk; or that the person with the Khulūf will obtain a reward better than the smell of musk; or that the Khulūf is more rewardable than musk, which is recommended during Fridays and Eids; or that the angels find the Khulūf more pleasant than the smell of musk.
The Hadīth points out the reward and merit of fasting..

1154
‘Ā’ishah, the Mother of the Believers (may Allah be pleased with her), reported: One day the Messenger of Allah (may Allah's peace and blessings be upon him) said to me: "O ‘Ā’ishah, do you have something (to eat)?" I said: "O Messenger of Allah, there is nothing with us." Thereupon, he said: "Then, I am fasting." She said: The Messenger of Allah (may Allah's peace and blessings be upon him) went out, and a gift was given to us - or some visitors came in. When the Messenger of Allah (may Allah's peace and blessings be upon him) came back, I said to him: "O Messenger of Allah, a gift was given to us - or some visitors came in - but I have saved something for you." He said: "What is it?" I said: "Hays." He said: "Bring it." So, I brought it to him, and he ate. Then, he said: "I woke up in the morning while fasting." Talhah said: I narrated this Hadīth to Mujāhid and he said: "This is like a man giving charity out of his wealth. He may spend it if he wills or withhold it if he wills.".

Commentary : This Hadīth reveals one aspect of the Prophet's guidance in intending to fast, if a person did not find food, and breaking the fast if he found food. This stems from the leniency, ease, and flexibility of Islam. ‘Ā’ishah, the Mother of the Believers (may Allah be pleased with her), relates that the Messenger of Allah (may Allah's peace and blessings be upon him) one day asked her while being in her house in the morning, according to the version by An-Nasā’i: "O ‘Ā’ishah, do you have anything?" He meant food for him to eat, as related in the wording by Abu Dāwūd. She replied to him that she had no food. Thereupon, the Prophet (may Allah's peace and blessings be upon him), intending to fast, said: "Then, I am fasting," i.e., I am observing fast and abstaining from food. This indicates the legitimacy of intending to observe supererogatory fasting during the daytime, in case one has not eaten or drunk anything since the Adhān of Fajr.
Then, ‘Ā’ishah, the Mother of the Believers (may Allah be pleased with her), said that after the Prophet (may Allah's peace and blessings be upon him) went out in a state of fasting, a gift of food was given to them - the Prophet (may Allah's peace and blessings be upon him) would eat from gifted food, unlike food given as charity - or some visitor came to them and brought a gift of food.
When the Prophet (may Allah's peace and blessings be upon him) came back to the house of ‘Ā’ishah, the Mother of the Believers (may Allah be pleased with her), she told him about that and said that she hid part of the food for him to eat, as she knew he wanted to eat. The Prophet (may Allah's peace and blessings be upon him) asked her about the kind of food. She said: "Hays", which is a food made from a mixture of butter with dried dates. It is said: Flour or dried milk is added to it. So, the Prophet (may Allah's peace and blessings be upon him) asked her to bring it for him to eat therefrom. He (may Allah's peace and blessings be upon him) ate from it after having the intention to fast. Therefore, he said after eating: "I woke up in the morning fasting." This was supererogatory fasting. This is a teaching from the Prophet (may Allah's peace and blessings be upon him) to the Muslims so that they can follow his example.
Talhah ibn Yahya, who narrated the Hadīth from ‘Ā’ishah bint Talhah, said: I narrated this Hadīth narrated by ‘Ā’ishah bint Talhah to Mujāhid ibn Jabr al-Makki, the erudite Imām, and he said: "This is like a man giving charity out of his wealth. He may spend it if he wills or withhold it if he wills," i.e., the Prophet (may Allah's peace and blessings be upon him) did that because he had free choice regarding supererogatory fasting. This is like a man who intends to give charity from his wealth. If he wills, he can go ahead and give it to the one to whom he intended to give it, and if he wills, he can withhold it and not give it out.
The Hadīth indicates that the Prophet (may Allah's peace and blessings be upon him) could break the supererogatory fasting at any time of the day.
It shows that the Prophet (may Allah's peace and blessings be upon him) possessed little of worldly things because he adopted an ascetic approach to the transient worldly pleasures and preferred the bliss of the Hereafter with Allah.
It also suggests that if a person allocates part of his wealth for charity and then reconsiders and decides not to give charity, there is nothing wrong with that..