| Hadiths

Bukhari Hadiths 1356
Muslim Hadiths 558

Hadith

It was narrated that ‘Abdullah ibn Mas‘ud said: The Prophet (blessings and peace of Allah be upon him) said: “There should be no envy except in two cases: a man to whom Allah has given wealth, and he is given authority over it to spend it in appropriate ways; and a man to whom Allah has given wisdom, so he judges in accordance with it and teaches it to others.”.

Commentary : Envy (hasad) is of two types, the first of which is blameworthy envy which is prohibited according to Islamic teaching. This refers to when a man wishes that a blessing be taken away from his brother, regardless of whether the envier has it or not. The second type is permissible envy, which is positive envy (ghibtah). What this means is that a man sees a blessing that someone else has, and he wishes that he could have something similar, without wishing that it be taken away from his brother. If that positive envy concerns worldly matters such as good health, physical strength, status or children, then it is permissible. If it concerns a religious matter – such as beneficial knowledge, or wealth from lawful sources, then it is encouraged according to Islamic teachings. Here the Prophet (blessings and peace of Allah be upon him) tells us that envy cannot be praiseworthy or encouraged according to Islamic teachings except in two cases, the first of which is when there is a wealthy, pious man to whom Allah has granted halal wealth, so he spends it to benefit himself and others, and to please his Lord, on various charitable causes, so the person wishes to be like him and he envies him [ghibtah] for this blessing.
The second case is when there is a wise, knowledgeable man to whom Allah has granted beneficial knowledge that he acts upon, teaches to others and judges between people on the basis of his knowledge and wisdom, so the person wishes that he could be like him.
This hadith indicates that if a rich man fulfils the conditions of having wealth, and uses it in ways that please Allah, then he is better than a poor person.
It also highlights the virtue of knowledge and of learning it.
And it highlights the validity of competing in doing good, and indicates that we are urged to do that..

It was narrated from ‘Ubaydullah ibn ‘Abdillah from Ibn ‘Abbas from Ibn ‘Abbas that he disagreed with al-Hurr ibn Qays ibn Hisn al-Fazari about the companion of Musa. Ibn ‘Abbas said: He was Khadir. Ubayy ibn Ka‘b passed them and Ibn ‘Abbas called him over and said: This friend of mine and I are arguing about the companion of Musa, concerning whom Musa asked his Lord how he could meet him. Did you hear the Prophet (blessings and peace of Allah be upon him) say anything about him? He said: Yes, I heard the Prophet (blessings and peace of Allah be upon him) say: “Whilst Musa was with a group of Israelites, a man came to him and said: Do you know anyone more knowledgeable than you? Musa said: No. Then Allah (may He be glorified and exalted) revealed to Musa: Nay; Our slave Khadir [is more knowledgeable than you]. Musa asked how he could meet him, so Allah made the fish a sign for him. It was said to him: When you lose the fish, then retrace your steps, for you will meet him there. And he was following the path of the fish in the sea. His servant said to Musa: {Did you see when we retired to the rock? Indeed, I forgot [there] the fish. And none made me forget it except Satan - that I should mention it} [al-Kahf 18:63]. Musa said: {“That is what we were seeking.” So they returned, following their footprints} [al-Kahf 18:64]. There they found Khadir, after which the events narrated in the Qur’an took place.” .

Commentary : The Sahabah (may Allah be pleased with them) differed concerning some issues of knowledge, according to what each of them knew, whilst paying attention to proper etiquette, each of them showing due respect to others and appreciating their brothers’ knowledge. One example of this is when the two Companions, ‘Abdullah ibn ‘Abbas and al-Hurr ibn Qays (may Allah be pleased with them both) disagreed concerning the companion of Musa (peace be upon him) who is mentioned in the verse {And they found a servant from among Our servants to whom we had given mercy from us and had taught him from Us a [certain] knowledge. Moses said to him, “May I follow you on [the condition] that you teach me from what you have been taught of sound judgement?”} [al-Kahf 18:65-66]. The view of Ibn ‘Abbas (may Allah be pleased with him) was that this was al-Khadir, and this was the view in which Ubayy ibn Ka‘b supported him, based on what he had heard from the Prophet (blessings and peace of Allah be upon him) about the story of Musa and al-Khadir (peace be upon them both). So he told him that he had heard the Prophet (blessings and peace of Allah be upon him) saying that when Allah’s Prophet Musa was with a group of Israelites, a man came to him and asked him: Do you know of anyone more knowledgeable than you on earth? Based on his own opinion, Musa denied that there was anyone more knowledgeable than him, because he was a Prophet who received revelation. But Allah rebuked him for not referring the matter to Him, as is narrated in Sahih Muslim. It was said that this was a rebuke to Musa (peace be upon him) and a lesson for those who came after him, so that no one else would follow him in praising himself and being filled with self-admiration, and thus be doomed. Allah (may He be glorified and exalted) revealed to him: There is someone who is more knowledgeable than you, to whom Allah has given knowledge other than that which He revealed to you. He is a person whose name is Khadir. So Musa asked: How can I meet him? Allah made the fish a sign for him, to show him where al-Khadir was, so that he could meet him. It was said to him: When you lose the fish on the seashore, then retrace your steps, for you will meet him. That was when Musa asked how he could meet al-Khadir. Allah (may He be exalted) said: Look for him on the shore, near the rock. He said: O Lord, how can I reach him? He said: Take a fish in a basket, and where you lose it, he will be there. It was said that he took a salted fish, and said to his servant: When you lose the fish, tell me.
The phrase “And he was following the path of the fish in the sea” means: he was looking at it whilst he was on the shore, walking alongside it, until he reached al-Khadir. It does not mean that he was literally following its path in the sea. And it was said that Musa met al-Khadir on an island in the sea, and to reach that island one must travel by sea. And it was said that the pronoun in the phrase “he was following” refers to the servant of Musa, Yusha‘ ibn Nun. That was because Musa (peace be upon him) had said to him: When you lose the fish, tell me, because it was the sign of where he would meet al-Khadir.
The servant said to Musa, as Allah (may He be exalted) tells us: {Did you see when we retired to the rock? Indeed, I forgot [there] the fish. And none made me forget it except Satan - that I should mention it} [al-Kahf 18:63]. After they had rested beside the sea, the servant forgot the fish, then they travelled on for a while. When the servant remembered that, he told Musa (peace be upon him) about it, and Musa said to him: {“That is what we were seeking.” So they returned, following their footprints} [al-Kahf 18:64]. So they retraced their steps until they reached the place where they had lost the fish, and there they found Khadir, after which there happened the events of which Allah (may He be glorified and exalted) tells us in His Book, in Surat al-Kahf.
After that, it became clear to Musa how great al-Khadir’s knowledge was, which was based on what Allah had taught him of the unseen, and the events that took place by Allah’s decree, which none of the Prophets knew except what they were taught about by the Creator (may He be glorified and exalted).
In this hadith, we see that one should put up with some hardship for the sake of seeking knowledge and learning more, and acknowledge the status of the one who is more knowledgeable.
We also see that disagreeing about some issues of knowledge, if each person is seeking to learn the truth without being stubborn, is something permissible.
This hadith also indicates that in the event of disagreement, we should refer to people of knowledge, and that it is essential to show humility towards knowledge and people of knowledge.
It also indicates that one should take provisions when travelling.
And it indicates that the knowledgeable person should not become too proud of his knowledge..

It was narrated that Ibn ‘Abbas said: The Messenger of Allah (blessings and peace of Allah be upon him) embraced me and said: “O Allah, give him knowledge and understanding of the Book.”.

Commentary : Our Prophet (blessings and peace of Allah be upon him) always set the best and most sublime example of mercy, love and compassion with his relatives and companions (may Allah be pleased with them).
In this hadith, ‘Abdullah ibn ‘Abbas (may Allah be pleased with him) narrated that the Prophet (blessings and peace of Allah be upon him) embraced him and hugged him, then he prayed for him, saying: “O Allah, give him knowledge and understanding of the Book.” In other words, teach him the Qur’an and enable him to memorize it, understand it, explain it, interpret it and learn fiqh and rulings from it. Allah answered his prayer, and Ibn ‘Abbas (may Allah be pleased with him) became the most knowledgeable of the ummah, the interpreter of the Qur’an.
The reason for this dua was narrated by al-Bukhari in his Sahih: The Prophet (blessings and peace of Allah be upon him) went to relieve himself, and I brought him some water for wudu’. According to one report: When he came out, he said: “Who brought this?” and he was told who had brought it. In Sahih Muslim it is narrated that the Mother of the Believers Maymunah (may Allah be pleased with her) is the one who told him about that, and that happened in her house one night. Perhaps that was the night on which Ibn ‘Abbas stayed overnight in her house to see how the Prophet (blessings and peace of Allah be upon him) prayed. Ahmad narrated from Ibn ‘Abbas (may Allah be pleased with him) about his standing behind the Prophet (blessings and peace of Allah be upon him) during the night prayer, in which it is narrated: he said to me: “What is the matter? I put you next to me but you step back.” I said: O Messenger of Allah, is it appropriate for anyone to pray next to you, when you are the Messenger of Allah to whom Allah has given abundance? He liked that, so he prayed to Allah to increase me in knowledge and understanding.
In this hadith, we see the blessing of the dua of the Prophet (blessings and peace of Allah be upon him), and this report also highlights the virtue of ‘Abdullah ibn ‘Abbas (may Allah be pleased with him), and how he became distinct from others by virtue of this blessed dua, when Allah answered the dua of His Prophet.
This hadith also highlights the virtue of knowledge and encourages us to seek knowledge and to memorize the Qur’an, and to pray for that. .

It was narrated that ‘Abdullah ibn ‘Abbas said: I came riding on a female donkey – and at that time I was approaching the age of puberty – and the Messenger of Allah (blessings and peace of Allah be upon him) was praying in Mina with no wall in front of him. I passed in front of one of the rows, then I let the donkey go and graze, and I joined the row. And no one rebuked me for that..

Commentary : The Prophet (blessings and peace of Allah be upon him) instructed the one who is praying to have a barrier (sutrah) in front of him, so that no one will pass in front of him and interrupt his prayer. But in the case of the congregational prayer, the imam is the “barrier” for those who are praying behind him.
In this hadith, Ibn ‘Abbas (may Allah be pleased with him) narrated that he came riding on a female donkey. At that time, Ibn ‘Abbas (may Allah be pleased with him) was a boy who was approaching puberty. The Messenger of Allah (blessings and peace of Allah be upon him) was praying in Mina without a barrier such as a wall and the like. Mina is a valley near the Haram of Makkah where the pilgrims halt to stone the Jamarat. Ibn ‘Abbas (may Allah be pleased with him) passed in front of one of the rows of worshippers whilst he was riding his donkey, at the time when their imam – namely the Prophet (blessings and peace of Allah be upon him) did not have a barrier in front of him. Then he left the donkey to eat and graze, and wander among the rows, then he joined the people in the rows and prayed, and no one rebuked him for passing in front of the rows or for letting the donkey pass in front of them, and the Prophet (blessings and peace of Allah be upon him) did not interrupt the prayer.
This hadith indicates that the imam is like a barrier for those praying behind him.
It also indicates that it is valid for a young boy who has reached the age of discernment to hear a hadith and narrate it..

It was narrated that Mahmoud ibn al-Rabi‘ said: I remember the Prophet (blessings and peace of Allah be upon him) spraying water in my face from a bucket when I was five years old..

Commentary : The Prophet (blessings and peace of Allah be upon him) was the best of people in manners and attitudes, even with little children. He cared for them and would be playful with them. He would let them ride behind him, and teach them so that they would grow up to be true men.
In this hadith, the Sahabi Mahmoud ibn al-Rabi‘ (may Allah be pleased with him) narrated that he still remembered how the Messenger of Allah (blessings and peace of Allah be upon him) sprayed water from his mouth in his face; at that time Mahmoud was a small boy, five years old, but he still remembered that and conveyed it after he grew up.
Spraying water into the child’s face is an example of the Prophet’s playfulness with young children; he showed kindness to them and honoured their fathers by doing that, whilst also teaching the people that being playful with children and family does not undermine the dignity of people of prominence and authority.
The hadith also indicates that he did that so that the child would get blessing (barakah) from him.
It also indicates that it is valid for a child to narrate, if he remembers and understands what he saw and heard..

It was narrated from Abu Musa that the Prophet (blessings and peace of Allah be upon him) said: “The likeness of that with which Allah has sent me of guidance and knowledge is the likeness of abundant rain that falls on land. Some of it is pure and good land which absorbs the water and brings forth abundant vegetation and plants; some of it is solid, barren land which retains the water [in pools or ponds], so that Allah benefits the people thereby, as they drink from it, give water to their livestock and irrigate crops with it. And some of the rain falls on another type of land, which is nothing but flat, barren land which does not retain the water or produce vegetation. The first one is the likeness of one who understands issues of religion, so he benefits from that with which Allah sent me, thus he learns it and teaches others. The second is the likeness of the one who pays no attention to it and does not accept the guidance of Allah with which I was sent.”.

Commentary : The Prophet (blessings and peace of Allah be upon him) was the best educator. He often used to give simple yet eloquent likenesses through which the ideas that he wanted to convey would be transmitted and take root in people’s minds. In this hadith, he likened guidance, the ways that lead to Allah, and Islamic knowledge that is based on the Book of Allah (may He be exalted) and the Sunnah of His Prophet (blessings and peace of Allah be upon him) to abundant rain that falls on different types of land. The first type is fertile land that is free of nuisance insects and worms that destroy crops. This land receives the water and absorbs the rain, then it produces abundant vegetation. This is the likeness of the knowledgeable person who has deep understanding of the religion of Allah, acts upon what he knows, and teaches others. This is the highest level of guidance.
The second type is barren land that retains [but does not absorb] the water. This is solid land on which vegetation does not grow, so it is like huge reservoirs which collect and hold the water, and become a source for others. The people benefit from it, as they drink, give water to their livestock and irrigate fertile land with this water. Even though this land does not benefit from the rain itself, it benefits others, humans, animals and other types of land. This is the likeness of people who are able to memorize, but their minds are not sharp enough to derive meanings and rulings, and they do not strive to put what they learn into practice. Thus they memorize and preserve information until people of knowledge come along who are able to benefit from it, so they learn it from them and thus benefit others through what they convey to them. And it was said that the likeness of this land is that of the knowledgeable person who teaches others, but does not act upon his knowledge himself, so he is like a candle which gives light to others but burns itself.
The third type is the plains, which are vast tracts of flat land. It was also said that it is smooth land, or land that has no vegetation. This is what is referred to in the hadith: salt flats in which nothing grows and which do not retain water. Thus they do not benefit from the rain themselves, nor do they benefit any other land, because they are flat and have no vegetation. This is the worst type of land; it is the likeness of the ignorant Muslim, or the knowledgeable Muslim who does not act upon his knowledge or teach anyone else. This is what is meant by the words “who pays no attention to it.” Or it may refer to the disbelievers who do not enter Islam in the first place, and this is what is meant by the words “[he] does not accept the guidance of Allah.”
This hadith highlights the virtue of one who learns, acts upon his knowledge and teaches it to others.
It also indicates that it is blameworthy to turn away from knowledge..

It was narrated that Anas ibn Malik said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “One of the portents of the Hour is that knowledge will be taken away, ignorance will become widespread, much alcohol will be drunk and zina will become prevalent.”.

Commentary : The time of the onset of the Hour is not known to anyone except Allah (may He be glorified and exalted). Nevertheless, He has ordained signs which will indicate that it is close at hand, so that the Muslim may be careful and strive to prepare for that momentous Day.
In this hadith, the Prophet (blessings and peace of Allah be upon him) tells us that one of the signs of the approach of the Hour is that beneficial knowledge that is accompanied by righteous deeds will be taken away with the death of knowledgeable people, not by means of it being erased from people’s hearts. Then the people will follow ignorant leaders who will speak about religious issues on the basis of their own personal views, and they will issue fatwas that are based on ignorance. Thus ignorance will prevail and spread among the people, and that will result in people no longer having fear of Allah in their hearts. So a great deal of alcohol will be drunk, and it will become widespread among people despite the fact that it is forbidden. Allah (may He be exalted) says: {O you who have believed, indeed, intoxicants, gambling, [sacrificing on] stone altars [to other than Allah], and divining arrows are but defilement from the work of Satan, so avoid it that you may be successful } [al-Ma’idah 5:90]. The word khamr (intoxicants) comes from a root meaning to cover. It is so called because it covers the mind so that one cannot think properly, as a result of that the drinker falls into sins that lead to doom.
Another sign of the approach of the Hour is that zina (unlawful sexual relationships) and shameful deeds will become widespread, as mentioned in the report of Muslim, and they will become very clearly prevalent, even though Allah has forbidden them, as He says: {And do not approach unlawful sexual intercourse} [al-Isra’ 17:32].
It is as if these things are singled out for mention because they indicate that matters are getting out of hand, which if they are brought under control, will be a cause of well-being in this world and the hereafter. The first is religion, because the taking away of knowledge will undermine religion. The second is reason, because it is undermined by consuming intoxicants. The third is lineage, because it is undermined by zina. The undermining of these three things indicates that the world is heading towards ruin.
This hadith indicates that Allah (may He be exalted) has already decreed that the ruin of life on earth will come once mischief and corruption become prevalent and widespread.
It also indicates that we are urged to acquire knowledge, for it will not be taken away except through the death of knowledgeable people.
This hadith is one of the signs of the prophethood of the Prophet (blessings and peace of Allah be upon him). .

It was narrated from Qatadah that Anas ibn Malik said: I will surely tell you of something that no one will tell you after me. I heard the Messenger of Allah (blessings and peace of Allah be upon him) say: “One of the portents of the Hour is that knowledge will become rare and ignorance will prevail; zina will become widespread; and there will be many women and few men, to the extent that for fifty women there will be one man to look after them.”.

Commentary : No one knows exactly when the Hour will begin except Allah (may He be glorified and exalted). Nevertheless, He has ordained some signs of its approach, to alert the Muslim so that he may strive to prepare for that momentous Day.
In this hadith, the Prophet (blessings and peace of Allah be upon him) tells us that one of the signs of the approach of the Hour is that Islamic knowledge will become rare on earth, because many scholars will die. Then the people will follow ignorant leaders who will speak about religious issues on the basis of their own personal views, and they will issue fatwas that are based on ignorance. Thus ignorance will prevail among the people, and that will result in no one having fear of Allah in their hearts. Zina (unlawful sexual relationships) and shameful deeds will become widespread, as mentioned in the report of Muslim, and they will become clearly prevalent, even though Allah has forbidden them, as He says: {And do not approach unlawful sexual intercourse} [al-Isra’ 17:32].
Another of the signs that the Day of Resurrection is approaching is that the numbers of women will increase exponentially in comparison with the numbers of men, as few males will be born, whereas many females will be born, or the number of men may be reduced as a result of wars and conquests, until fifty women will only be able to find one man to be in charge of them, sponsor them and look after their affairs.
It is as if these five things are singled out for mention because they indicate that matters are getting out of hand, which if they are brought under control, will be a cause of well-being in this world and the hereafter. The first is religion, because the taking away of knowledge will undermine religion. The second is reason, because it is undermined by consuming intoxicants. The third is lineage, because it is undermined by zina. As for life and wealth, they will be undermined too, because of overwhelming trials and tribulations, and when all of these things are undermined, this indicates that the world is heading towards ruin.
This hadith indicates that Allah (may He be exalted) has already decreed that the ruin of life on earth will come once mischief and corruption become prevalent and widespread.
In this hadith, we are urged to acquire knowledge, for it will not be taken away except through the death of knowledgeable people.
This hadith is one of the signs of the prophethood of the Prophet (blessings and peace of Allah be upon him), as he foretold what will happen at the end of time..

It was narrated that Ibn ‘Umar said: I heard the Messenger of Allah (blessings and peace of Allah be upon him) say: “Whilst I was sleeping, a vessel of milk was brought to me and I drank until I saw its wetness coming out of my nails. Then I gave my leftovers to ‘Umar ibn al-Khattab.” They said, How did you interpret that, O Messenger of Allah? He said, “Knowledge.”.

Commentary : The dreams of the Prophets are true and are revelation from Allah (may He be glorified and exalted). The Prophet (blessings and peace of Allah be upon him) would give glad tidings to his companions (may Allah be pleased with them) when he saw a dream.
In this hadith, ‘Abdullah ibn ‘Umar (may Allah be pleased with him) narrates that the Prophet (blessings and peace of Allah be upon him) saw in a dream that he was given a vessel of milk, and he drank from it to the extent that his thirst was greatly quenched and the moisture of the milk started to come out from his fingers, flowing over his nails, which was an indication that his body had had its needs fully met, to the extent that the surplus came out of him. Then he gave what was left of the milk to ‘Umar ibn al-Khattab (may Allah be pleased with him) and he drank it. Then the Prophet (blessings and peace of Allah be upon him) interpreted the milk as signifying knowledge. It is as if that was glad tidings to ‘Umar (may Allah be pleased with him) that he would excel in understanding Islamic knowledge and teachings, because he drank from that milk from which the Prophet (blessings and peace of Allah be upon him) had drunk. This was an indication that ‘Umar would be singled out and distinguished because of extra knowledge that he had. And it was said that milk was interpreted as referring to knowledge because both are very beneficial, and both are a means of well-being. Milk is nourishment for children, and a means of their well-being; moreover, it is a food that maintains physical well-being, and knowledge is a means of well-being in the hereafter and in this world.
This hadith highlights the virtue, honourable status and importance of knowledge for people.
It also highlights the virtue of ‘Umar (may Allah be pleased with him)..

It was narrated from ‘Abdullah ibn ‘Amr ibn al-‘As that the Messenger of Allah (blessings and peace of Allah be upon him) halted in Mina during the Farewell Pilgrimage so that the people could ask him questions. A man came to him and said: I did not think, so I shaved my head before slaughtering the sacrifice. He said: “[Go ahead and] slaughter it; there is no problem.” Another man came to him and said: I did not think, so I slaughtered the sacrifice before stoning the Jamrah. He said: “[Go ahead and] stone the Jamrah, and there is no problem. The Prophet (blessings and peace of Allah be upon him) was not asked about anything that was brought forward or delayed but he said: “[Go ahead and] do it, and there is no problem.”.

Commentary : The Prophet (blessings and peace of Allah be upon him) performed the Farewell Pilgrimage at the end of his life, in 10 AH. During this Hajj, he explained to the people their rituals and the rulings of Hajj, and what was permissible and what was forbidden of both words and deeds during the pilgrimage.
In this hadith, ‘Abdullah ibn ‘Amr ibn al-‘Aas (may Allah be pleased with him) narrated that the Prophet (blessings and peace of Allah be upon him) halted during his pilgrimage, whilst he was riding his mount – as mentioned in a report of Muslim – in Mina, near the Jamrah, after the sun had passed its zenith on the Day of Sacrifice. Mina is a valley surrounded by mountains, located east of Makkah on the road between Makkah and Jabal ‘Arafah. It is approximately six kilometres from al-Masjid al-Haram. It is the place where pilgrims stone the Jamarat and slaughter the sacrificial animals.
On this great occasion, amidst this great crowd, the Prophet (blessings and peace of Allah be upon him) halted so that the pilgrims could ask him questions and seek advice about what they needed to know of the rulings of Hajj. That included a man who made a mistake and forgot, so he did not do the rituals in the proper order, as he shaved his head before slaughtering his sacrifice. The Prophet (blessings and peace of Allah be upon him) responded: “[Go ahead and] slaughter it; there is no problem” – so there is no sin on you and you do not have to offer a compensatory sacrifice. Another question came from a man who had slaughtered his sacrificial animal before stoning Jamrat al-‘Aqabah. The Prophet (blessings and peace of Allah be upon him) answered him: “[Go ahead and] stone it, and there is no problem.”
So the Prophet (blessings and peace of Allah be upon him) was not asked on that day about any of the actions of Hajj that was brought forward or delayed but he said to the questioner: “[Go ahead and] do it, and there is no problem.” He was not strict with them, no compensatory sacrifice was required of them, and they did not incur any sin for doing one action before another, or delaying it.
This was by way of making things easy for people, because the time of Hajj is a time of hardship, in which people encounter many difficulties and there are many necessary things that are required of the pilgrim, which may force people to do many things without following the proper order. So the Prophet (blessings and peace of Allah be upon him) did not insist that people do things in a particular order, for what matters is doing the actions of Hajj, even though it is preferable to follow his example and Sunnah in the manner he told people to do them, as was narrated from him.
This hadith highlights the compassion of the Prophet (blessings and peace of Allah be upon him) towards his ummah, as he sought to make it easy for them to do the rituals of Hajj. .

It was narrated from Ibn ‘Abbas that the Prophet (blessings and peace of Allah be upon him) was asked during his Hajj: I slaughtered my sacrifice before stoning the Jamrah, and he gestured with his hand as if to say, There is no problem. Another person said: I shaved my head before slaughtering my sacrifice, and he gestured with his hand as if to say, There is no problem..

Commentary : The Prophet (blessings and peace of Allah be upon him) performed the Farewell Pilgrimage at the end of his life, in 10 AH. During this Hajj, he explained to the people their rituals and the rulings of Hajj, and what was permissible and what was forbidden of both words and deeds during the pilgrimage.
In this hadith, ‘Abdullah ibn ‘Abbas (may Allah be pleased with him) narrated that during his Farewell Pilgrimage, when he was near the Jamrah after the sun had passed its zenith on the Day of Sacrifice, as narrated by al-Bukhari, the Prophet (blessings and peace of Allah be upon him) was asked questions. On this great occasion, amidst this great crowd, the Prophet (blessings and peace of Allah be upon him) halted so that the pilgrims could ask him questions about what they needed to know of the rulings of Hajj. That included a man who made a mistake and forgot, so he did not do the rituals in the proper order, as he slaughtered his sacrifice before stoning Jamrat al-‘Aqabah. The Prophet (blessings and peace of Allah be upon him) responded with a gesture to indicate that he approved of what he had done, or he made a gesture and said to him, “There is no problem,” so there is no sin on you and you do not have to offer a compensatory sacrifice. Someone else asked him about his having shaved his head before slaughtering the sacrifice, and the Prophet (blessings and peace of Allah be upon him) responded with a gesture to indicate that he approved of what he had done, or he made a gesture and said to him, “There is no problem,” so you have nothing to worry about and you do not have to offer a compensatory sacrifice for doing one action before another, or delaying it.
This was by way of making things easy for people, because the time of Hajj is a time of hardship, in which people encounter many difficulties and there are many necessary things that are required of the pilgrim, which may force people to do many things without following the proper order. So the Prophet (blessings and peace of Allah be upon him) did not insist that people do things in a particular order, for what matters is doing the actions of Hajj, even though it is preferable to follow his example and Sunnah in the manner he told people to do them, as was narrated from him..

It was narrated from Abu Hurayrah that the Prophet (blessings and peace of Allah be upon him) said: “Knowledge will be taken away, and ignorance and tribulations will prevail, and there will be a great deal of harj.” It was said: O Messenger of Allah, what is harj? He gestured like that with his hand, tilting it, as if he meant killing..

Commentary : No one knows exactly when the Hour will begin except Allah (may He be glorified and exalted), for He has kept that knowledge to Himself.
Nevertheless, He has ordained some signs of its approach, to alert the Muslim so that he may strive to prepare for that momentous Day.
In this hadith, the Prophet (blessings and peace of Allah be upon him) tells us that one of the signs of the approach of the Hour is that beneficial knowledge that is accompanied by righteous deeds will be taken away, and will disappear from the earth with the death of its people. It will be reduced by their death but will not be erased from people’s hearts. Then the people will follow ignorant leaders who will speak about religious issues on the basis of their own personal views, and they will issue fatwas that are based on ignorance. Thus ignorance will prevail and spread among the people, and tribulations, disputes and division will become widespread; that will result in no one having fear of Allah in their hearts, and there will be a great deal of “harj.” When the people asked what harj meant, the Prophet (blessings and peace of Allah be upon him) made a gesture with his hand, from which it could be understood that the word referred to killing and unlawful bloodshed. This explanation is clearly mentioned in al-Sahihayn, where it says: They said: O Messenger of Allah, what is that? He said: “Killing, killing.” What is meant is that there would be tribulations and disputes, and that will be the cause of a great deal of killing among the Muslims, as is mentioned in a report narrated by Ibn Majah from Abu Musa al-Ash‘ari (may Allah be pleased with him), in which it says that the Prophet (blessings and peace of Allah be upon him) said: “It will not be as a result of the polytheists killing the Muslims; rather you will kill one another, to the extent that a man will kill his neighbour, his cousin and his relative.”
This hadith indicates that Allah (may He be exalted) has already decreed that the ruin of life on earth will come once mischief and corruption become prevalent and widespread.
It also indicates that we are urged to acquire knowledge, for it will not be taken away except through the death of knowledgeable people.
This hadith is one of the signs of the prophethood of the Prophet (blessings and peace of Allah be upon him)..

It was narrated that Asma’ said: I came to ‘A’ishah when she was praying, and I said: What is the matter with the people? She pointed to the sky, and I saw that the people were standing in prayer. Then she said, Subhan-Allah. I said: Is it a sign? And she nodded to say yes. So I started to pray [with the people] until I nearly fainted, so I began to pour water on my head. The Prophet (blessings and peace of Allah be upon him) praised and glorified Allah (may He be glorified and exalted), then he said: “There is nothing that had not been shown to me before but it was shown to me [just now] whilst I was standing in prayer, even Paradise and Hell. Then it was revealed to me that you will be tested in your graves, like or close to” – I [the narrator] do not know which word Asma’ said – “the trial of the Dajjal. It will be said: What do you know about this man? As for the believer or the one who had certain faith” – I do not know which word Asma’ said – “he will say: He is Muhammad the Messenger of Allah; he came to us with clear proofs and guidance, and we responded and followed him; he is Muhammad” – three times. “Then it will be said: Rest, benefitting from your righteous deeds. We knew that you believed with certainty in him. As for the hypocrite or the one who had doubts” – I do not know which word Asma’ said – “he will say: I do not know; I heard the people saying something, so I said it too.”.

Commentary : The trial of the grave is one of the greatest trials that a person will undergo. The Prophet (blessings and peace of Allah be upon him) always sought refuge with Allah from it at the end of his prayer.
In this hadith, Asma’ bint Abi Bakr (may Allah be pleased with her) narrates that she went to the house of her sister ‘A’ishah, the Mother of the Believers (may Allah be pleased with her), and she found her praying, following the prayer of the Prophet (blessings and peace of Allah be upon him) in his mosque, as the houses of the Mothers of the Believers (may Allah be pleased with them) were attached to the mosque of the Prophet (blessings and peace of Allah be upon him), as is well known. Asma’ asked her, whilst she was praying, why the people were so scared and were praying at this time, which was not the time of the obligatory prayer. ‘A’ishah (may Allah be pleased with her) responded to her as she was praying with a gesture, pointing towards the sky, as if she wanted to make her understand that the sign of a solar eclipse in the sky was the reason for this fear and this prayer. Thus Asma’ realized that this was a sign of the might and power of Allah (may He be glorified), so she joined the people in prayer and offered a lengthy prayer with them, until she got tired and signs of exhaustion appeared on her, to the extent that she poured water on her head to revive herself and so that she would not faint. That was because the eclipse prayer is two rak‘ahs, in each of which there are two bowings (ruku‘) and two recitations, and the imam makes each recitation and bowing very long, with the bowing as long as the recitation. This lengthy procedure may be exhausting for some, but it is by way of beseeching Allah and humbling oneself before Him, so that He will relieve the people of this calamity and distress.
Then when the Prophet (blessings and peace of Allah be upon him) had finished the prayer, he addressed the people. He began by praising and glorifying Allah as He deserves, then he told the people that there was nothing that he had not seen before but he saw it whilst standing in this prayer, and he looked at it, even Paradise and Hell. He saw them both and they were both visible and displayed before him. He began to describe what he had seen, and told the people that Allah had revealed to him the trial of the grave, in which people will be questioned by the two angels. This is something very difficult, almost as difficult as the trial of the Dajjal, and the trial of the Dajjal is one of the greatest and most dangerous of trials and tribulations. The word Dajjal comes from a root meaning to cover; he is so called because he will cover the truth with his falsehood. He will be a human being, and his emergence will be one of the major signs of the Day of Resurrection. Allah will test His slaves by means of him, and He will enable him to do some things that only Allah (may He be exalted) can do, such as bringing back to life a dead person whom he killed, or bringing about prosperity and abundance in this world. He will have with him his paradise and his hell, and his two rivers, and the treasures of the earth will follow him; he will order the sky to send down rain and it will do so, and he will order the earth to bring forth vegetation and it will do so. All of that will happen by the will and decree of Allah (may He be exalted).
The trial of which the Prophet (blessings and peace of Allah be upon him) warned us will happen when a person is questioned in his grave: What do you know about this man? This is referring to the Prophet (blessings and peace of Allah be upon him). The response of the believer or the one who had certain faith will be: he is Muhammad, the Messenger of Allah, who came to us with clear proofs and guidance, and we responded and followed him. He will say that three times, as Allah will make him steadfast with the word that stands firm and will inspire him to give the right answer. The angels will affirm that what he says is correct, and will give him the glad tidings of rest and being spared suffering, and they will say to him: “Rest, benefitting from your righteous deeds. We knew that you believed with certainty in him.”
As for the hypocrite, or the one who doubted and was hesitant, he will say I do not know, I am not certain, but I heard the people saying something in the former world, so I said it too. So I was not certain that he was a Prophet; rather I went along with what the people said outwardly. He will be in a state of wretchedness and punishment, the opposite of the believer.
This hadith affirms that the believer, the hypocrite and the disbeliever will be questioned in the grave.
It indicates that Paradise and Hell are already created and they exist at present.
It also confirms the emergence and trial of the Dajjal.
It indicates that perfect faith and perfect knowledge is the knowledge of Allah and His Messenger, and knowing the proof for that.
It indicates that women may attend the eclipse prayer in congregation in the mosques.
It indicates that it is prescribed for the one who is praying to listen to what he is told by someone who is not praying.
It indicates that one who is praying may gesture with his hand and head to the one who asks him one thing after another.
It indicates that it is prescribed to pray and beseech Allah (may He be glorified and exalted) when natural phenomena occur, such as solar and lunar eclipses, and earthquakes. .

It was narrated that Abu Jamrah said: I used to translate between Ibn ‘Abbas and the people. He said: The delegation of ‘Abdul Qays came to the Prophet (blessings and peace of Allah be upon him) and he said: “Who are the delegation – or who are the people?” They said: [The tribe of] Rabi‘ah. He said: “Welcome to the people – or the delegation. You have nothing to be ashamed of and nothing to regret.” They said: We have come to you from afar, for between us and you there is this tribe of the disbelievers of Mudar, and we cannot come to you except in the sacred month. Tell us something that we can tell to those whom we left behind, by means of which we may enter Paradise. He commanded them to do four things, and forbade to them four things. He commanded them to believe in Allah (may He be glorified and exalted) alone. He said: “Do you know what believing in Allah alone means?” They said: Allah and His Messenger know best. He said: “Testifying that none has the right to be worshipped but Allah, and Muhammad is the Messenger of Allah.” [And he commanded them] to establish prayer, give zakah and fast Ramadan, and to give one fifth of the war booty. And he forbade them to use gourds, glazed pitchers, and varnished jars. Shu’bah said: And perhaps he said hollowed-out stumps. And he said: “Memorize them [these rulings] and tell them to those you left behind.”.

Commentary : 103090.

It was narrated from ‘Uqbah ibn al-Harith that he married a daughter of Abu Ihab ibn ‘Aziz. A woman came to him and said: I breast-fed ‘Uqbah and the woman whom he married. ‘Uqbah said to her: I do not know that you breast-fed me, as you never told me that before. Then he sent word to the family of Abu Ihab to ask of them, and they said: We do not know that she breast-fed our daughter. He travelled to the Prophet (blessings and peace of Allah be upon him) in Madinah and asked him, and the Messenger of Allah (blessings and peace of Allah be upon him) said: “How [could you do that] after what was said?” So he left her, and she married someone else..

Commentary : When a woman breast-feeds a child who is not hers, that results in some Islamic rulings, and what becomes mahram (forbidden for marriage) through breastfeeding is that which becomes mahram through blood ties.
In this hadith, ‘Uqbah ibn al-Harith (may Allah be pleased with him) tells us that he married the daughter of Abu Ihab ibn ‘Aziz, whose name was Ghaniyyah and her kunya was Umm Yahya. Then a woman who was a wet-nurse came to him and told him that she had breast-fed him and the woman whom he had married; in other words, the woman whom he had married was his foster sister, because she had breast-fed both of them. ‘Uqbah (may Allah be pleased with him) responded by saying: I do not know that you breast-fed me, giving the excuse that he knew nothing about that, or he denied that she had breast-fed him in the first place, as if he was accusing her of lying. ‘Uqbah also sent word to the family of Abu Ihab to ask them about that, and they said: We are not aware that she breast-fed our daughter. So they also denied that the woman who was making this claim had breast-fed the wife. In order to find out what he should do, ‘Uqbah rode from Makkah, because that was where he lived, and he went to the Messenger of Allah (blessings and peace of Allah be upon him) in Madinah, to ask him about the matter. The Prophet (blessings and peace of Allah be upon him) replied “How [could you do that] after what was said?” In other words, how could you be intimate with her when it was said that she is your foster sister? That is not appropriate for a man of dignity and piety. So he separated them, in order to avoid falling into a dubious matter, or because his marriage was invalid, because the wet-nurse had affirmed that she had breast-fed both of them, although ‘Uqbah denied it. So the Prophet (blessings and peace of Allah be upon him) accepted her word and ordered ‘Uqbah to separate from his wife, and she married someone else.
This hadith indicates that we should avoid dubious matters.
It also indicates that one who does not know about a matter cannot have any argument against the one who does know it.
It also highlights the keenness of the Sahabah to seek knowledge, and their commitment to that which would bring them closer to Allah (may He be exalted)..

1108

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

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

1110

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

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

1114

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

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

1120

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

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

1133

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

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

1134

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

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

1139

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

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

1141

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

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

1142

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

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

1144

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

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

1148

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

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

1149

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

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

1150

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

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

1151

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

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

1154

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

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

Book of Hadith