| Hadiths

Bukhari Hadiths 1356
Muslim Hadiths 558

Hadith

1468

Narrated Aboo Hurayrah (may Allah be pleased with him): Allah's Messenger ﷺ ordered (a person) to collect Zakat, and that person returned and told him ﷺ that Ibn Jameel, Khaalid ibn al-Waleed, and al-`Abbas ibn `Abdul Muttalib had refused to give Zakat." The Prophet ﷺ said, "What is the matter with Ibn Jameel?! He was a poor man and was made wealthy by Allah and His Messenger! As for Khaalid, you are being unfair to him because he is keeping his armors and weapons to use them in fighting for Allah's Cause. As for al-`Abbas ibn `Abdul Muttalib - the uncle of Allah's Messenger ﷺ - it is incumbent upon him to pay it and an equal amount along with it.".

Commentary : Allah, Exalted be He, clarified to His Messenger ﷺ all the rulings and details pertaining to the obligation of zakat so that the wealthy is neither subjected to injustice nor the poor’s rights are overlooked. The Imaam (i.e., head of state or the ruler) is the one responsible for collecting the zakat from people, reminding people of its due time, encouraging those who are acting slack about it, and forcing those who withhold the zakat, so they pay it, and fight them if necessary.
In this hadeeth, Aboo Hurayrah (may Allah be pleased with him) reports that the Prophet ﷺ ordered the collection of zakat from Muslims. According to the report in Saheeh Muslim, ‘Umar ibn al-Khattaab (may Allah e pleased with him) was the one that the Prophet ﷺ assigned to collect zakat from people. After the collectors of zakat returned, they informed the Prophet ﷺ that collection three persons refused to pay the zakat, and they were: Ibn Jameel; it has been said that his name was ‘Abdullah and that he is from al-Ansaar, Khaalid ibn al-Waleed, and al-‘Abbaas ibn ‘Abdul Muttalib (may Allah be pleased with all of them. Thereupon, the Prophet ﷺ said: “What is the matter with Ibn Jameel?” i.e., there is nothing that he dislikes except that he was a poor man but then he has become wealthy because of war bounties that Allah has made lawful for the Muslims to have after He has made it for His Messenger ﷺ. Had it not been allowed for the Prophet ﷺ, no other person would have received any share from the spoils of war. For this reason, he has no right whatsoever to withhold it because not only is it not how a person should appreciate and thank Allah for His blessings, but also it is a form of denying the favours of Allah upon him, causing him to respond to goodness with evil. For this reason, the Prophet ﷺ did not give him benefit of doubt. It has been said that Ibn Jameel was one of the hypocrites but afterwards he repented. Then, the Prophet ﷺ said: “You are being unfair to him” when you accused him of withholding the zakat. This is because he allocated his armours and weapons for fighting for Allah’s sake; thus, they are not subject to zakat. The weapons here include whatever supplies used in war such as weapons, horses, etc.
The statement of the Prophet ﷺ was directed to the collectors of the zakat because they did not know that he endowed all his armours and war supplies to the Muslim army to use them in fighting for the cause of Allah before one year has elapsed, and presumed they were intended for the purpose of business; thus, they demanded him to pay zakat. It is possible that the Prophet ﷺ intended to say that if Khaalid knew he has what he is to pay zakat on, he would have paid it without hesitation, because a person who gives away all his property for the sake of Allah willingly, it is impossible that he would withhold that which is obligatory upon him.
As for the paternal uncle of the Prophet ﷺ, al-‘Abbaas (may Allah be pleased with him), the Prophet ﷺ mentioned that he will pay the obligatory zakat and an equal amount of it out of his generosity for he will never withhold it as he is not a miser. It has been said that al-‘Abbaas asked the Prophet ﷺ to allow him to pay his zakat before its due time and he ﷺ approved it, as reported in Sunan Aboo Dawood and Sunan al-Tirmithee and Sunan Ibn Majah. As such, the meaning of his statement, “it is incumbent upon him to pay it an equal amount along with it,” should be that it is obligatory upon al-‘Abbaas, but he paid it before its due time, and he even paid it double to cover the zakat of next year in advance.
In another version of the hadeeth in Saheeh Muslim, it reads: “and as for al-'Abbas, I shall be responsible for it and an equal amount along with it. He ﷺ then said to 'Umar: Do not you know that the paternal uncle of a person is like his father.”
This hadeeth reminds the heedless of the bounties and blessings of Allah upon them who made him wealthy after he was poor so he fulfills Allah’s right.
It shows that one should give valid excuses to justify a particular action.

It highlights the merit of Khaalid ibn al-Waleed (may Allah be pleased with him). .

1469

Narrated Abii Sa’eed al-Khudree (may Allah be pleased with him): Some people from the Ansaar asked for (something) from Allah's Messenger ﷺ and he gave them. They again asked him for (something) and he ﷺ again gave them. And then they asked him, and he gave them again till all that was with him finished. And then he ﷺ said "If I had anything. I would not keep it away from you. (Remember) Whoever abstains from asking others, Allah will make him contented, and whoever tries to make himself self-sufficient, Allah will make him self-sufficient. And whoever remains patient, Allah will make him patient. Nobody can be given a blessing better and greater than patience.".

Commentary : The Prophet ﷺ was so generous like a freely blowing wind who would give away without fearing poverty. Despite his generosity, he ﷺ endeavored to teach people to be content and self-sufficient and to only hope from Allah for what He has is better and everlasting.
In this hadeeth, Aboo Sa’eed al-Khudree (may Allah be pleased with him) reports that a group from the Ansaar – whom he did not name – asked the Prophet ﷺ for some money so he ﷺ gave them the money they asked for. He kept asking until he ﷺ gave them all the money he had. Then, the Prophet ﷺ explained to them that he will not keep away from them any money he has. Then, he ﷺ advised them to abstain from taking their needs through unlawful means, because Allah will facilitate to whoever possess this quality to obtain his needs through lawful means. After, he ﷺ encouraged them to abstain from asking people for anything and to suffice and be content with the little they have, and only ask others for help when there is a necessity that forces them to do so. By doing so, Allah will make them self-sufficient and make them view the little they have as much. Then, he ﷺ encouraged them to remain patient and accustom themselves on it because when a person is patient, he will be able and empowered to refrain from asking others for anything.
His statement: “And whoever remains patient, Allah will make him patient.” Means that whoever endeavours to remain patient and discipline himself to endure the difficulties of life, Allah will fill his heart with patience, and whoever takes the means while being patient, Allah will facilitate for him the means to possess this quality and made it indispensable character of his personality. The Prophet ﷺ then explained that there is no better quality or blessing or a noble character that Allah has given to anyone better than patience. This is because all virtues, such like chastity, courage, determination, dignity, emerge from patience and are based upon it. When a person is patient, he will endure all that which he disliked, by the will of Allah.
This hadeeth teaches us that it is possible to possess noble qualities and good characters by practice.
It highlights the generosity of the Prophet ﷺ and that he would go beyond loving for others what he loves for himself and putting the needs of others over his own, out of kindness and compassion.
It shows that we should apologise to the one asking for help or money when there is nothing to help or provide.
The hadeeth encourages us to rely upon Allah, remain patient, and refrain from asking people for help or money, and to wait for the provision and aid from Allah. It shows us that patience is one of the best virtues that one be granted and that its reward is abundant. .

1470

Narrated Aboo Hurayrah (may Allah be pleased with him): “Allah's Messenger ﷺ said, "By Him in Whose Hand my life is, it is better for anyone of you to take a rope and cut the wood (from the forest) and carry it over his back and sell it (as a means of earning his living) rather than to ask a person for something and that person may give him or not.".

Commentary : The Prophet ﷺ was always keen to enable the believers to be self-sufficient and possess the quality of chastity and take all the means to earn lawful income.
In this hadeeth, the Prophet ﷺ swears by Allah, the One in Whose Hand his soul, which is a phrase the Prophet ﷺ often used when he wanted to swear by Allah. He swears that having a lawful work, regardless of its type, saves the face and is better than asking people for something. This is because even if such work is difficult and harsh, it would be better than experiencing the humiliation of begging and asking.
His statement: “it is better for anyone of you to take a rope and cut the wood (from the forest) and carry it over his back and sell it (as a means of earning his living) rather than to ask a person for something and that person may give him or not,” is to say that the hardship and suffering that a person goes through in collecting wood is better than losing face and humiliation that result from asking people for something. That is to say, finding work, even if it is hard and difficult, should be always given precedence over asking people for something whenever a person is in need.
This hadeeth encourages us to work and earn a living through lawful means that protect one’s dignity and honour.
From the benefits that can be concluded from this hadeeth is learning that Islam fights begging and unemployment; thus, it ordered us to work and find a living, even if it was difficult and hard work, such like collecting wood.
It shows that it is permissible to swear by Allah to emphasise the matter.
This hadeeth confirms the Hand of Allah, Most High, as it befits Him, without changing the original meaning of this attribute, without denying such attributes for Allah, without enquiring into its true nature, and without likening His attributes to those of the creation..

1472

Narrated Hakeem ibn Hizaam (may Allah be pleased with him): "(Once) I asked Allah's Messenger ﷺ (for something) and he gave it to me. Again, I asked, and he ﷺ gave (it to me). Again, I asked, and he ﷺ gave (it to me). And then he ﷺ said, "O Hakeem! This property is like a sweet fresh fruit; whoever takes it without greediness, he is blessed in it, and whoever takes it with greediness, he is not blessed in it, and he is like a person who eats but is never satisfied; and the upper (giving) hand is better than the lower (receiving) hand." Hakeem added, "I said to Allah's Messenger ﷺ, 'By Him (Allah) Who sent you with the Truth, I shall never accept anything from anybody after you, till I leave this world.'" Then Aboo Bakr (during his caliphate) called Hakeem to give him his share from the war booty (like the other Companions of the Prophet ﷺ), he refused to accept anything. Then `Umar (during his caliphate) called him to give him his share but he refused. On that `Umar said, "O Muslims! I would like you to witness that I offered Hakeem his share from this booty, and he refused to take it." So, Hakeem never took anything from anybody after the Prophet ﷺ till he died..

Commentary : Money and wealth are from the temptations of this worldly life that the believer should not be keen on collecting and ensure to avoid earning it from unlawful sources, earning it via unlawful means, or spending it in matters that displease Allah.
In this hadeeth, the Prophet ﷺ instructs Hakeem ibn Hizaam ibn Khuwaylid (may Allah be pleased with him) to the optimal and best way to earn money. This advice was given to Hakeem after he asked the Prophet ﷺ for money three times. In his advice, the Prophet ﷺ likened the money and property of this life with the fruit that is fresh in look and good in taste, which therefore are desired, and people are keen and inclined to have because it is pleasant to the eyes and tastes delicious too. After, he ﷺexplained that whoever receives money without him persisting in asking for it, without being concerned and keen to have it, and without putting the giver in a position that he dislikes or makes him embarrassed to give it, then this money will be blessed and increased, and the recipient will taste its sweetness. As for who takes it after persisting in asking for it due to his desire to have that which other people have and his greediness and takes it even though the giver dislikes to give him what he asked for, but he was too embarrassed to decline his persisting requests, the money he received will be devoid of Allah’s blessings. Knowing that he did not refrain from asking people for money, which is a condemned practice in religion, his punishment was to take away Allah’s blessings from the money he received and thus become like a person who eats without ever feeling satisfied i.e., he does not feel content with whatever he has and the more he collects money [via this way], the hungrier and stingier he becomes. The Prophet ﷺ then mentioned that the upper hand is better the lower hand, meaning that the giver is better than the receiver.
Once Hakeem (may Allah be pleased with him) heard this valuable advice from the Prophet ﷺ, he said: “'By Him (Allah) Who sent you with the Truth, I shall never accept anything from anybody after you, till I leave this world” i.e., I swear that I will not ask anyone for money from now and on. From that day, he would not accept taking his share from the war spoils that the Muslims seized from the disbelievers without fighting. He remained firm on his position during the reigns of Aboo Bakr (may Allah be pleased with him) and ‘Umar ibn al-Khattaab (may Allah be pleased with him) to the extent ‘Umar asked the people to be witness that he offered Hakeem his share, but he declined it only so that no one would think that ‘Umar refused to give him his share or deprive him of his right in the war spoils that are seized without fighting, and because he feared people may misunderstand the situation, so he (may Allah be pleased with him) wanted to leave no room for gossips and misunderstanding. Hakeem remained firm on his position until he departed this life 10 years after Mu’aawiyyah (may Allah be pleased with him) assumed his position as the new Caliph. All this because he (may Allah be pleased with him) was keen on acting upon the advice of the Prophet ﷺ. Indeed, the innate nature of humans is keen on having more wealth and collecting more money for the self is disposed to take as much as it can, and whoever approaches the sanctuary is bound to transgress upon it.
From the benefits of this hadeeth is that there is no shame if a person asks the ruler for money, and that it is fine to advise the person to refrain from asking others for money and decline his requests if he is found to be persistent in his request for money while he is no need of it.
This hadeeth shows that one should not ask for help or money except when there is a real need or necessity, and that the reward of zuhd (i.e., detachment from worldly pleasures) and the blessings of Allah in wealth will be realised if a person accepts money without being attached to it or keen on having it.
It highlights an evident merit of Hakeem ibn Hizaam (may Allah be pleased with him), condemns greediness and keenness on having more wealth, encourages refraining from asking for money and to be content with the little one had, and shows that the upper hand that gives in charity is better than the lower hand that receives the charity..

1473

Narrated ‘Abdullah ibn ‘Umar (may Allah be pleased with him): I heard ‘Umar (may Allah be pleased with him) say: Allah's Messenger ﷺ used to give me something but I would say to him, "would you give it to a poorer and more needy one than l?" The Prophet ﷺ said to me, "Take it. If you are given something from this property, without asking for it or having greed for it take it; and if not given, do not run for it.".

Commentary : Money and property are from the temptations of this life that the believer should not be attached to or keen on collecting them, avoid collecting or wealth from unlawful sources, and avoid spending it on that which Allah dislikes or forbids.
The Prophet ﷺ used to give ‘Umar ibn al-Khattaab money from the zakat money. However, the money was not given as a charity but rather as remuneration for his work in collecting the zakat. For this reason, ‘Umar thought that the Prophet ﷺ was giving him the money as a charity due to his poverty thus he (may Allah be pleased with him) asked the Prophet ﷺ to give the money to those who are poorer and more needy. The Prophet ﷺ, however, ordered him to take the money, and then said to him, as reported in the hadeeth in Saheeh Muslim, “keep it or give it away in charity”. He ﷺ gave him the option either to keep it or donate it after he takes it from him ﷺ. After, the Prophet ﷺ explained to him that if he is offered money or property without him being avaricious or begging for it, then he should accept it. However, if he was not offered that money or property, then he should not let his desire go after it or ask for it.
From the benefits of this hadeeth is that we learn that the Companions of the Prophet ﷺ were not after worldly pleasures, and that their deeds were only intended for the sake of Allah, Most High.
This hadeeth shows that it is permissible to accept gifts and offerings if one does not let his desire go after it or ask for it.
It highlights one of the merits of ‘Umar ibn al-Khattaab (may Allah be pleased with him), and his altruism and lack of interest in worldly benefits and pleasures. .

1474

Narrated ‘Abdullah ibn ‘Amr (may Allah be pleased with him): The Prophet ﷺ said, "A man keeps on asking others for something till he comes on the Day of Resurrection without any piece of flesh on his face." The Prophet ﷺ added, "On the Day of Resurrection, the Sun will come near (to, the people) to such an extent that the sweat will reach up to the middle of the ears, so, when all the people are in that state, they will ask Adam for help, and then Moses, and then Muhammad ﷺ." The sub-narrator added "Muhammad will intercede with Allah to judge amongst the people. He will proceed on till he will hold the ring of the door (of Paradise) and then Allah will exalt him to highly-praised status (the privilege of intercession, etc.). Thereafter, all the people of the gathering will praise him.” Mu’alla said: Wuhayb narrated from al-Nu’maan ibn Raashid from ‘Abdillah ibn Muslim, the brother of al-Zuhree that Hamzah heard ‘Ibn ‘Umar (may Allah be pleased with him) narrated from the Prophet the same issue.

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Commentary : Money and property are from the temptations of this worldly life that believers should detach themselves from them, and refrain from desiring the wealth and possessions of others or even asking them for help or money without being in a real need so they be saved from humiliation in this life and the Hereafter.
In this hadeeth, the Prophet ﷺ clarifies that if a person is not poor or in need and yet asks people for money only to increase his wealth and possessions without caring about humiliating himself, although Allah orders him to preserve his dignity, Allah will be angry at him and humiliate him in the Day of Judgment just like how he accepted to humiliate himself in life for the sake of money. On the Day of Judgment, this person will be exposed in the presence of all people and the flesh of his face will fall off due to his embarrassment and shame. All this because he did not save his face in this life and accepting to experience humiliation for the sake of money.
The Prophet ﷺ then explained that the Sun will draw so close to the people, on the Day of Judgment, such that their sweat will reach up to the middle of their airs due to the extreme heat. It is reported on the authority of al-Miqdaad ibn al-Aswad (may Allah be pleased with him) that the Messenger of Allah ﷺ said: “The people would be submerged in perspiration according to their deeds, some up to their knees, some up to the waist and some would have the bridle of perspiration.” Amid this difficult situation, the people went to Adam and then Moses ((peace be upon them) asking for their help to intercede for them with Allah but they declined their request. According to the hadeeth of intercession that is reported on the authority of Anas ibn Maalik (may Allah be pleased with him) in Saheeh al-Bukhaaree and Saheeh Muslim, they first asked Adam before asking Ibraheem, Moses, and Jesus (peace be upon them) respectively. However, all of them declined and explained their excuse. Thereupon, they ask intercession from Allah’s Messenger ﷺ and Allah, Exalted be He, approves his intercession for them. He ﷺ then proceeds on till he holds the ring of the door of Paradise. Thereupon, all the people of the gathering praise him for his intercession, which is an exclusive privilege that Allah has granted to him ﷺ to relieve the people from the torments of the Day and judge the creation and settle all the disputes between them. That is the highly praised status that Allah has promised to the Prophet ﷺ.
The scholars differed on the reason that made the other prophets (peace be upon them) not to intercede for the people with Allah. One view said that it was out of humility and due to the seriousness of the request. It has been said that they believed that this intercession and lofty status do not belong to them; thus, they directed people to another prophet until they reached the Prophet ﷺ. It is also possible that they knew that only the Prophet ﷺ is entitled to this status and privilege and they directed them to lead people gradually to Prophet Muhammad ﷺ.
This hadeeth teaches us that punishment fits the crime thus Allah promised those who beg and ask for money and things only to increase their wealth and not because they are in need that He will skin off their faces on the Day of the Judgment just like how they did not save their faces in this life. This is because begging and asking people is humiliation and shame, and Allah does not wish for the believer to put himself in such shame and humiliation unless there is a necessity.
We learn from this hadeeth that begging and asking people for something is commended and ugly, and that we should endeavour to give our charity to those who are in need, but their dignity prevents them from asking people for help.
It confirms the intercession of the Prophet ﷺ on the Day of Judgment..

1476

Narrated Aboo Hurayah (may Allah be pleased with him): “The Prophet ﷺ said, "The needy person is not the one who asks a morsel or two (of meals) from the others, but the needy is the one who has nothing and is ashamed to beg from others.".

Commentary : Property and wealth are from the pleasures and temptations of this worldly life that believers should not be keen on collecting them and avoid desiring what others have, and refrain from asking others for money or things, as much as possible.
In this hadeeth, the Prophet ﷺ explains that the needy (Arabic: miskeen) who deserve receiving charity and zakat is not the one who begs people and would accept as little as one morsal or two. Rather, it is the one who works but what he earns is insufficient. Allah, Most High, described the ones who owned the ship in the story of Prophet Moses (peace be upon him) as needy although the ownership of the ship was theirs. He said: {As for the ship, it belonged to some needy (masakeen) people, working at sea. So, I intended to damage it, for there was a ˹tyrant˺ king ahead of them who seizes every ˹good˺ ship by force.} [Quran 18:79].
The statement of the Prophet ﷺ “The needy person is not…” does not negate the vulnerability and neediness of the one who begs people. It is rather intended to mean that the vulnerability and neediness of the one who cannot cover all his basic needs are the most overwhelming. He could be a person who has money, but it is not enough to cover all his basic needs and yet is ashamed of asking people for money, and his shyness and embarrassment prevents him from informing people of his need and do not persist in his request for help. The Statement of Allah {They do not beg people persistently.} [Quran 2:273] means they do not beg people at all i.e., they do not go around begging people for money, and nobody is aware of their need. It is possible that it means that if they beg people for money and help, they would not be persistent.
This hadeeth encourages us to refrain from begging people and asking for their money, and directs us to whom we better give our charity, and that we should give priority to those who are ashamed of begging people and if they beg, they do not do it persistently. .

1477

The clerk of Al-Mugeerah ibn Shu`bah related that "Mu’aawiyyah wrote to al-Mugheera ibn Shu`bah asking him to write for him something which he has heard from the Prophet ﷺ." So, al-Mugheerah wrote “I heard the Prophet ﷺ saying, "Allah has hated for you three things: -1. Vain talks. -2. Wasting of wealth -3. And asking too many questions (in disputed religious matters).

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Commentary : The Prophet ﷺ would order people to observe good manners and warn them from bad manners.
In this hadeeth, Mu’aawiyyah ibn Abee Sufyaan (may Allah be pleased with him) wrote to al-Mugheerah ibn Shu’bah (may Allah be pleased with him) asking him to write to him something he heard directly from the Prophet ﷺ. In response, al-Mugheerah wrote to him this hadeeth in which the Prophet ﷺ mentions that Allah disliked for His servants engaging in three things:
1. “vain talks” i.e., talking too much without a real needthat necessitates it, or about others, or reporting something that one is not certain of its truthfulness, or useless talking that neither benefits nor harms.
2. “waste of wealth” i.e., by extravagance and spending it on inappropriate things, or spending it on unlawful things and sins.
3. “Asking too many questions” i.e., asking others for their money without being in need, or asking too many questions about the matters of this life and the Hereafter like asking about acts of worship that we are ordered to perform without disclosing to us the wisdom behind them, or asking about matters that do not concern the questioner, or asking people so many questions about their life affairs such that they become embarrassed.
This hadeeth shows that it is fine to ask for knowledge be written and fulfilling such requests, and that the Companions used to take knowledge from each other.
It highlights the superiority of living with the minimum where needs are covered over poverty and wealthiness, because wasting money will lead to poverty and begging people for money, and wealthiness could lead to inflictions and trials. .

1479

Narrated Aboo Hurayrah (may Allah be pleased with him): Allah's Messenger ﷺ said, "The needy person is not the one who goes round the people and ask them for a mouthful or two (of meals) or a date or two but the needy is that who has not enough (money) to satisfy his needs and whose condition is not known to others that others may give him something in charity, and who does not beg of people.".

Commentary : Allah has praised those who do not beg people despite their need (i.e., money, food, clothes, etc.) Allah, Most High, said: {Those unfamiliar with their situation will think they are not in need ˹of charity˺ because they do not beg.} [Quran 2:273] and the Prophet ﷺ disliked for his nation to frequently ask people for help.
In this hadeeth, the Prophet ﷺ explains that the neediest person is not the one who goes around asking people for charity and all they want is a mouthful or two of meals or a date or two, and that is because he is capable of earning his living. Allah, Exalted be He, described the people of the ship as Miskeen despite the fact they owned the ship that Prophet Moses (peace be upon him) mounted. Allah, Most High, said: {As for the ship, it belonged to some needy (masakeen) people, working at sea.} [Quran 18:79].
The statement of the Prophet ﷺ “The needy person is not…” does not negate the vulnerability and neediness of the one who begs people. Rather, it means that his vulnerability and neediness are not the most overwhelming. The true needy person is the one who does not have enough money to cover all his basic needs and make him self-sufficient, yet he is ashamed of begging and does not disclose to others his neediness thus no one knows about his condition thus they do not give charity to him. As Allah, Most High, said: {They do not beg people persistently.} [Quran 2:273]
This hadeeth teaches us that we should refrain from begging and asking people for charity and directs us to be diligent about where to put our charity and ensure that our charity is given to the needy who does not beg people for charity..

1481

Narrated Aboo Humayd al-Saa’idee (may Allah be pleased with him): We joined Allah's Messenger ﷺ in the Battle of Tabuk and we came to the valley of al-Quraa where there was a garden belonging to a woman. Allah's Messenger ﷺ said, “Make an assessment.” And Allah's Messenger ﷺ also made an assessment, and it was ten awsaaq. He asked that woman to calculate the amount. Then, we proceeded on until we came to Tabuk and Allah's Messenger ﷺ said: A violent storm will overtake you during the night, so none amongst you should stand up and he who has a camel with him should hobble it firmly. A violent storm blew and a person who had stood up was carried away by the storm and thrown between the mountains of Tayy. The King of ‘Aylah, gifted Allah's Messenger ﷺ a white mule. Allah's Messenger ﷺ wrote him (the reply) and gifted him garments. We came back until we halted in the valley of al-Quraa. Allah's Messenger ﷺ asked that woman about the total weight of the date fruits she had. She said: Ten awsaaq. Then, Allah's Messenger ﷺ said: I am going to depart, and he who amongst you wishes may depart with me, but he who wants to stay may stay. We resumed the journey until we came to the outskirts of al-Madeenah. (It was at this time) that Allah's Messenger ﷺ said: This is Taaba, this is Uhud, that is a mountain which loves us, and we love it, and then said: Should I tell you the best houses of al-Ansaar? The best amongst the houses of the Ansaar is the house of Banee al-Najjaar. Then the house of Banee ‘Abd al-Ashhal, then the house of Banee Saa’idah - or Banee ‘Abd al-Haarith ibn al-Khazraj - and there is goodness in all the houses of the Ansaar.
Sulaimaan ibn Bilaal said: ‘Amr narrated to me: then the house of Banee al-Haarith then the house of Banee Saa’idah.
Sulaymaan related from Sa’d ibn Sa’eed from ‘Umaarah ibn Ghaziyyah from ‘Abbaas from his father that the Prophet ﷺ said: Uhud is a mountain that loves us and we love him..

Commentary : The Prophet ﷺ loved al-Madeenah, its people, and everything about it. He ﷺdeclared it a safe sacred place and supplicated Allah for His blessings to be showered in its food twice as did Ibraheem (peace be upon him) for the inhabitants of Makkah.
In this hadeeth, Aboo Humayd al-Saa’idee (may Allah be pleased with him) that the Companions (may Allah be pleased with them) were with the Prophet ﷺ in the Battle of Tabuk, which was the last military expedition in which he ﷺ took part. It occurred in the month of Rajab in the 9th year of Hijrah against the Romans. Tabuk is in the northernmost of the Arabian Peninsula, halfway to Damascus and is situated 1252 kilometers away from the region of Hijaaz.
He (may Allah be pleased with him) reports that the Muslim army arrived at the Valley of al-Quraa, which is located near al-Madeenah, between Taymaa’ and Khaybar (i.e., between al-Madeenah and al-Shaam). While scholars differed on its exact location, but most signs indicate that it refers to what is known today as the Valley of al-Jazl. After their arrival to that place, he ﷺ found a garden that belonged to a woman. The Prophet ﷺ asked his Companions to estimate the weight of the date fruits that are still on the palm trees. He ﷺ estimated that they would make when they are dry about 10 awsaaq (plural of wasaq) i.e., 1300 kg since one wasaq equals 60 Saa’, and then asked the woman to measure the weight of date fruits when they are dry to get an accurate measurement.
After they arrived at Tabuk, the Prophet ﷺ informed them that there would be a stormy wind coming in the night; thus, no one should stand up so they would not be harmed by the wind, and that those with camels should hobble them firmly so they do not get loose and carried away with the wind and be harmed. On that night, a violent windstorm swept the place, and one man stood up and was carried away by the wind until threw him near the mountain of Tayy, which is located in Haa’il, in the northern part of al-Hijaaz.
The king of ‘Aylah, which is an ancient coastal town, known today as Aqaba in Jordan, gifted the Prophet ﷺ a white mule called Duldul, and in return the Prophet ﷺ gifted him fancy garments and wrote him a letter to him inviting him and his people to Islam or pay the Jizayh. They opted for the jizyah and he ﷺ accepted that they remain upon their faith and pay the jizyah.
On their way back to al-Madeenah, they arrived at the valley of al-Quraa, where they visited the owner of the garden, and the Prophet ﷺ asked her about the total weight of her date fruits to which she confirmed that it was 10 awsaaq, which was exactly as the Prophet ﷺ estimated.
Afterwards, the Prophet ﷺ informed his Companions (may Allah be pleased with them) that he wishes to return to al-Madeeanh as soon as possible. It has been said that he ﷺ meant that he ﷺ wished to take the shortest route; thus, he ﷺ gave them the option to accompany him in the journey back to al-Madeenah or stay behind with the Muslim army. When he ﷺ arrived at the outskirts of al-Madeenah and saw the houses of its inhabitants from far, he ﷺ said this is Taabah (English: good) i.e., the good city that Allah has named Taabah due to its goodness. And when he ﷺ saw the mountain of Uhud, he ﷺ said that this mountain loves us and we love him. The mountain of Uhud is in the northwest of al-Madeenah and 4 km away from the Prophet Mosque. There is nothing to prevent that a non-animated object to love as Allah can create this emotion into it just like how it happens that non-animated objects extol Allah [as reported in the Quran and Sunnah]. The meaning of his statement is that he ﷺ loved the inhabitants of al-Madeenah and his love to the mountain of Uhud necessitates that it be a blessed place and encourage residing near it.
Then, the Prophet ﷺ asked his Companions if they would like to know which houses are the best amongst the Ansaar, and the word “houses” here is used in reference to their tribes. The Companions (may Allah be pleased with them) expressed their interest in knowing the answer so he ﷺ said: The best tribe is Banee al-Najjaar, which is the tribe of his mother and thus they are considered his maternal uncles who hosted him when he emigrated from Makkah to al-Madeenah. The next tribe he ﷺ mentioned was Banee ‘Abd al-Ashhal and that was because they were from the early tribes that entered Islam from the Ansaar at the hand of Mu’sab ibn ‘Umayr (may Allah be pleased with him) after their leader Sa’d ibn Mu’aadth entered Islam. There are a few of highly esteemed Companions from this tribe like Sa’d ibn Mu’aath, Usayd ibn al-Khudayr, and ‘Abbaad ibn Bishr. Then, he ﷺ mentioned Banee Saa’idah – or Banee al-Haarith ibn al-Khazraj and added that there is goodness in all of the tribes of al-Ansaar i.e., all the tribes of Ansaar are renowned and highly esteemed in Islam and even before Islam. However, he ﷺ ranked them based on who embraced Islam earlier and their contributions to Islam.
From the benefits of this hadeeth is learning the permissibility of estimating the total weight of dates that palm trees are expected to produce from the Rutab (i.e., dates before the maturity), so its zakat can be calculated.
This hadeeth provides one of the evidences on the truthfulness of the Prophethood of the Prophet ﷺ as he foretold the Companions about the windstorm.
It shows us that it is permissible to accept gifts from non-Muslims and that opposing the instructions of the Prophet ﷺ leads to loss and hardship.
It shows the merit of the mountain of Uhud and confirms the virtue of the Ansaar and that while they are meritorious, they differ in rank among each other..

1483

Narrated Saalim ibn ‘Abdullah from his father (may Allah be pleased with him): The Prophet ﷺ said, "On a land irrigated by rain water or by natural water channels or if the land is wet due to a nearby water channel one-tenth is compulsory (as Zakat); and on the land irrigated by the well, half of a one-tenth is compulsory (as Zakat on the yield of the land).".

Commentary : Zakat is one of the five pillars of Islam that Allah has dictated upon those whose savings exceed the specified threshold. It is taken from the wealthy and given to the poor (i.e., all those who are eligible to receive it according to the Quran). Allah and His Messenger ﷺ explained all the rulings and details pertaining to this obligatory act of worship to protect the wealthy ones from injustice and protect the rights of those who are in need.
In this hadeeth, the Prophet ﷺ explains that the yield of rainfed agriculture and lands irrigated by natural water channels or irrigated by rivers and nearby water sources without the help of tools is subject to one-twentieth as zakat, and the yield of lands irrigated by water taken out from the well by whatever means is subject to one-fifth as zakat. The difference of zakat rate between the two types of lands is due to the additional cost incurred by lands owners.
This hadeeth explains the zakat on agricultural products and that the hardship and expenses incurred to produce the yield affect the rate of zakat..

1485

Narrated Aboo Hurayrah (may Allah be pleased with him): Dates used to be brought to Allah's Messenger ﷺ immediately after being plucked. Different persons would bring their dates till a big heap collected (in front of the Prophet ﷺ). Once Al-Hasan and Al-Husayn were playing with these dates. One of them took a date and put it in his mouth. Allah's Messenger ﷺ looked at him and took it out from his mouth and said, "Don't you know that the family of Muhammad do not eat what is given in charity?".

Commentary : Allah, Exalted be He, has honored His Prophet Muhmmad ﷺ, purified him, elevated his rank above all His creation, and endowed him with exclusive qualities that befit the state of his prophethood that makes him different to the people in certain issues that entail desire for worldly pleasures.
In this hadeeth, Aboo Hurayrah (may Allah be pleased with him) reports that the people during the lifetime of the Prophet ﷺ would harvest the palm trees after the date fruits ripen and fully dry, and then bring the zakat of their dates to the Prophet ﷺ making a big heap. One day, al-Hasan and al-Husayn, the two sons of Alee ibn Abee Taalib and Faatimah, the daughter of the Prophet ﷺ (may Allah be pleased with all of them), played with the dates, and al-Hasan picked one date from the dates of zakat and put it into his mouth. Thereupon, the Prophet ﷺ looked at him in a way that showed his disapproval so he ﷺ took it out from his mouth and said to him: “Don't you know that the family of Muhammad do not eat what is given in charity?” i.e., the family of Muhammad ﷺ are not allowed to accept and receive charity or zakat from people as Allah honored them because charity and zakat are the dirt of the people, as reported in the authentic hadeeths.
The family of the Prophet ﷺ who are not allowed to take or receive zakat and charity are his offspring, wives, and the descendants of ‘Abdul-Muttalib: the descendants of ‘Alee ibn Abee Taalib, the descendants of al-‘Abbaas, the descendants of Ja’far, the descendants of ‘Aqeel, and the descendants of al-Haarith.
This hadeeth shows that zakat on dates should be given upon its plucking when the dates ripen and dry.
It teaches us that we should raise and teach our children to obey the rules of religion and avoid that which is made forbidden.
It shows that we should explain to children the reason they are not allowed to do a particular act, as much as possible.
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1486

Narrated Ibn ‘Umar (may Allah be pleased with him): The Prophet ﷺ forbade selling fruits till they appear ripe. When he ﷺ was asked about (the words): 'appear to be ripe'?" He ﷺ replied, "Till they were safe from damage or disease.".

Commentary : Islam introduces legislations that govern the transactions and dealings between people to protect their rights and end any possibility of dispute.
In this hadeeth, the Prophet ﷺ forbids people from selling fruits that are not picked yet from the tree before they appear are ripe and good to eat i.e., the taste, texture, and color appear good. This is because when fruits and dates are soft and taste good, and their color changes to yellowish or reddish can be signs of their ripeness.
When the Prophet ﷺ was asked about the signs that can indicate the fruit is ripe, his answer was that it is when the defect is no longer present i.e., the signs of ripeness are evident as that indicates its suitability for consumption. The legal reasoning for prohibiting the selling of fruits before their condition is known i.e., they appear ripe is that such transaction would entail vagueness and harm. This is because when the condition of the fruit is unknown, there would be a possibility that it may become defective or damaged; thus, the buyer will lose his money and entail taking his money without any lawful right.
This hadeeth forbids us from selling fruits before they are ripe and good to consume..

1488

Narrated Anas ibn Maalik (may Allah be pleased with him): Allah's Messenger ﷺ forbade the selling of fruits until they were ripe. The Prophet ﷺ added, "It means that they become red.".

Commentary : Islam introduces legislations that govern the transactions and dealings between people to protect their rights and end any possibility of dispute.
In this hadeeth, Anas ibn Maalik (may Allah be pleased with him) reports that the Prophet ﷺ forbade the selling of fruits on trees and dates on palm trees before their condition is known i.e., they are ripe and suitable for eating, and their color changes to red or yellow as that would indicate it is ripe. The Prophet ﷺ explained the red color is the sign that indicates the maturity of fruit and that is free of defects.
The legal reasoning for prohibiting the selling of fruits before their condition is known i.e., they appear ripe is that such transaction would entail vagueness and harm. This is because when the condition of the fruit is unknown, there would be a possibility that it may become defective or damaged; thus. the buyer will lose his money and entail taking his money without any lawful right.
One of the benefits that we can conclude from this hadeeth is learning the ruling of impermissibility to sell dates before they are ripe, and their condition is known..

1489

Narrated Saalim from ‘Abdullah ibn ‘Umar (may Allah be pleased with him): `Umar ibn al-Khattaab (may Allah be pleased with him) gave a horse in charity in Allah's Cause and later he saw it being sold in the market and intended to purchase it. However, he went to the Prophet ﷺ and asked his permission. The Prophet ﷺ said, "Do not take back what you have given in charity." For this reason, Ibn `Umar never purchased the things which he had given in charity except that he would give it in charity again.”.

Commentary : Giving in charity for the sake of Allah, Exalted be He, is considered one of the best and most rewarding good deeds. It necessitates that when a person gives something in charity hoping for its reward and blessings from Allah alone that he does not wish to have it back again or request that it goes back to his possession.
In this hadeeth, ‘Abdullah ibn ‘Umar (may Allah be pleased with him) reports that his father ’Umar ibn al-Khattaab (may Allah be pleased with him) gave in charity a horse to a man so he can mount it in fighting for Allah’s cause. Afterwards, he (may Allah be pleased with him) found that this horse in the market is offered for sale. The reason the man wanted to sell the horse was because it became fatigued and no longer suitable to participate in battles like other horses. According to another report in Saheeh al-Bukhaaree and Saheeh Muslim, the ownership of the horse was transferred to the man, which explains the reason he wanted to sell it afterwards. When ‘Umar ibn al-Khattaab (may Allah be pleased with him) found the man selling his horse in the market, he presumed that the man may sell it for less than its actual value and that he was no longer able to afford looking after it. For this reason, he wanted to buy it but before doing so he consulted the Prophet ﷺ about his plan. The Prophet ﷺ said to him: “Do not take back what you have given in charity” because it was given for the cause of Allah and no person may buy his charity because a person no longer owns anything that he has given away for the cause of Allah. ‘Umar complied and refrained from proceeding with his plan.
For this reason, whenever ‘Abdullah ibn ‘Umar (may Allah be pleased with him) would buy something that he gave in charity before, he would only do it so he can give it away in charity one more time. It is as if he understood the order of the Prophet ﷺ to only apply to whose intent is to bring back his charity into his possessions and not whose intent is to give it away in charity again.
This hadeeth highlights the virtue of donating to the Muslim army to help and support them in their fighting for the cause of Allah.
It shows that it is impermissible to buy that which a person has given in charity because it will be considered as if one reconsidered his charity..

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..

Book of Hadith