| Hadiths

Bukhari Hadiths 1356
Muslim Hadiths 558

Hadith

1623

Narrated ‘Amr: “We asked Ibn ‘Umar (ra), ‘What do you say concerning a man who has sexual intercourse with his wife in ‘Umrah before doing the rite of brisk walking between al-Safaa and al-Marwah?’” He replied, “The Messenger of Allah ﷺcame to perform ‘Umrah and performed the seven rounds of Tawaaf, thereafter, he performed two units of prayer behind the standing-place (Maqaam) of Ibraaheem (peace be upon him), and then he performed “Tawaaf” (i.e., Sa’ee) between al-Safaa and al-Marwah.” Thereafter, he (ra) said, “(Verily, you have an excellent example to follow in the Messenger of Allah).” ‘Amr says, “I asked Jaabir bin ‘Abdullah (ra) about this, he answered, ‘He may not approach his wife [for sexual intercourse] until he has completed “Tawaaf” (i.e., brisk walking) between al-Safaa and Marwah.’”
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Commentary : The Taabi’oon (the generation of Muslims who followed the Companions) used to inquire from the Companions (ras) about that which they did not understand from religion and acts of worship. They were the most eager among the people to know and learn the Sunnah of the Messenger of Allah ﷺ.
In this hadeeth, the Taabi’ee ‘Amr bin Deenaar reports that some people asked 'Abdullah bin Umar (ra) whether it is permissible for a man to have intercourse with his wife while performing ‘Umrah, before performing the rite of brisk walking between al-Safaa and al-Marwah? The basic principle states that sexual intercourse not only is among the prohibited actions during the state of Ihraam, but also among the severest of them. Only after completing all the rites of ‘Umrah and existing Ihraam, one can have intercourse with wife and enjoy all that was prohibited during Ihraam. Ibn ‘Umar (ra) mentioned that the Prophet ﷺcame to Makkah and performed the seven rounds of Tawaaf, then he ﷺoffered two units of prayer behind the Maqaam of Ibraheem, then he proceeded to perform the rite of brisk walking between al-Safaa and al-Marwah, and he further commented, “Verily, there is an excellent example for you in the Messenger of Allah,” [Al-Ahzaab: 21] - he meant thereby to inform that the Prophet ﷺnever did any of what the inquired asked about before completing the brisk walking between al-Safaa and al-Marwah.
The rationale of interpreting this hadeeth is that the Prophet ﷺmade the ‘Umrah a one act of worship that consists of different parts, namely the Tawaaf, praying behind the Maqaam and the brisk walking between al-Safaa and al-Marwah. These are the parts of ‘Umrah. With that said, it is not allowed for a man to have sexual intercourse with his wife during any of these parts.
‘Amr ibn Deenaar asked Jaabir bin ‘Abdullah (ra) concerning this and to which he replied: “A man should not approach his wife [for sexual intimacy] until he performs the brisk walking between al-Safaa and al-Marwah and completes his ‘Umrah, including all its rites and shaves his head or cuts from his hair. Thereafter it is permissible for him to exit from Ihraam and do whatever is permissible for him.
From the benefits that we can conclude from this hadeeth is learning the permissibility of using the word ‘Tawaaf’ [in Arabic] to denote the rite of brisk walking between the al-Safaa and al-Marwah..

1626

Narrated Umm Salamah (raa), the wife of the Prophet ﷺ: The Messenger of Allah ﷺtold her, while he was in Makkah and intended to exit, whereas Umm Salamah had not performed the Tawaaf of the House yet and she also intended to exit. The Messenger of Allah told her, “When the morning prayer is established, then you perform Tawaaf on your camel whilst people are praying.” She did that and she did not pray until she left..

Commentary : Islam is the religion of tolerance and alleviation from hardships, and the concessions given to the sick and those with excuses in the acts of Hajj and ‘Umrah are just a part of it.
In this hadeeth, Umm Salamah (raa) reports that she could not perform the farewell Tawaaf (Tawaaf al-Wadaa’) because she was ill, as the narration of al-Bukhaaree clarifies. When the Prophet ﷺintended to depart Makkah, she mentioned to him that she is ill and because of which she had not performed the Tawaaf yet. The Prophet ﷺcommanded her, once the Fajr prayer starts, to perform the Tawaaf on her camel behind the people who are offering the prayer. Hence, she did that.
Umm Salamah (raa) performed the two units’ prayer of Tawaaf only after she exited the Sacred Mosque or Makkah. However, offering the two units’ prayer behind the Maqaam of Ibraaheem is better.
From the benefits that can be concluded from this hadeeth is the permissibility of performing Tawaaf while mounting a ride if the person is unable to walk due to illness.
The hadeeth shows that women should perform Tawaaf behind the men so as they do not intermingle with them, as that is more concealing (private) for them.
It also shows that one who performs Tawaaf during the congregational prayers due to a valid excuse, then he should only perform Tawaaf behind the people so as to avoiding disturbing them..

1628

Narrated ‘Aaishah (raa): A group of people performed Tawaaf after the Fajr prayer, thereafter, they sat towards a preacher, until when the sun rose, they stood up for prayers. ‘Aaishah (raa) added: “They sat down until it was the time during which it is undesired to offer prayer, they stood up for prayers.”
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Commentary : The companions of the Messenger of Allah ﷺ, may Allah be pleased with him would orient those who came after them to adopt the correct religion and the authentic Sunnah of the Messenger of Allah ﷺ.
In this hadeeth, ‘Aaishah (raa) reports that a group of people performed Tawaaf after the morning prayers, thereafter, they sat towards the preacher, listening to his sermon and reminders. She meant thereby the place of sermon, which could have been the Hijr of Ismaa’eel or the Black Stone. She explained that they remained there until the sunrise time in which prayers are prohibited. Thereafter, they stood up to perform the Sunnah of the Tawaaf at the prohibited time for prayers.
‘Aaishah (raa) condemned their behaviour and found it strange that they delayed the prayer until the time was up for the prayers to be prohibited at the sunrise and before its ascent! It seems as if the mentioned people were intending that time, hence, they postponed the prayers until that time intentionally. For this reason, ‘Aaishah (raa) criticised them in the case where she perceived that the two units’ prayer of Tawaaf are not disliked at the prohibited times. There is a possibility that she understood the prohibition to pray at such time is applicable to all cases.
This hadeeth shows that we are not permitted to offer prayers at the time right after the sunrise..

1629

Narrated Ibn ‘Umar (ra): “I heard the Prophet (ﷺ) prohibit the prayers at the sunrise and sunset.”
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Commentary : The Prophet ﷺwas eager in protecting the creed of the Muslims, hence, he ﷺprohibited prayers at specific times; to refrain from emulating the polytheists who prostrate to the sun.
In this hadeeth, ‘Abdullah bin ‘Umar (ra) reports that the Prophet ﷺprohibited from pursuing the prayers at the time of sunrise and sunset, especially the voluntary prayers. With that said, a person should not offer prayers at the time of sunrise until the sun rises to the length of a spear which is nearly equivalent to a quarter or one third of the full hour. Also, one should not perform prayers at the time of sunset until the sun is fully set, that is, ten minutes before maghrib until the time of the Maghrib prayers enters.
In general terms, the prohibition is at the sunrise and sunset and the times that are closer to them, because that is the time in which sun-worshippers prayed and because it is the time in which the Satan gets closer to the sun and thus it becomes between his two horns. This prohibition, however, is specific to the voluntary and supererogatory prayers and not the obligatory ones, such as one who delays his ‘Asr to that time. In that respect, he can pray at the time of prohibition. It is said that the prohibition of offering prayers at these specific times refers to postponing the obligatory prayers for no excuse, to the extent that it is prayed closer to the sunrise or sunset.
From the benefits that can be concluded from this hadeeth is learning about the forbidden prayer times..

1630

Narrated ‘Abdul ‘Azeez bin Rufay’: “I saw ‘Abdullah bin al-Zubayr (ra) performing Tawaaf after Fajr and offering a two-units-prayer.” ‘Abdul ‘Azeez mentions, “I saw ‘Abdullah bin al-Zubayr offering a two-units-prayer after ‘Asr.” He related that ‘Aaishah (raa) informed that that the Prophet (ﷺ) never entered her house but he offered them (the two units-prayer.) .

Commentary : The Prophet ﷺclarified the times during which praying is permissible and the times during which praying is prohibited.
In this hadeeth, the Taabi’ee ‘Abdul ‘Azees bin Rufay’ reports that he saw ‘Abdullah bin al-Zubayr bin al-’Awwaam (ras) offering a two-units-prayer after he completed the Tawaaf after the Fajr prayer.
‘Abdul ‘Azees then reports that he again saw ‘Abdullah bin al-Zubair (ra) offering a two-units-prayer after the ‘Asr prayer. This is the time wherein it is disliked to offer prayers. However, ‘Abdullah used to inform the people that ‘Aaishah (raa) told him that whenever the Prophet ﷺentered her house, he used to offer a two-units prayer. It has been stated that the Prophet ﷺprayed it to make up for the two Sunnah prayers of Thuhr when he missed them, thereafter he remained persistent in this act. This is because whenever he ﷺdid an act, he would continue doing it and that it is a part of his unique characteristics, and they are not among the Sunnah prayers affixed to the daily obligatory prayers. ‘Aaishah (raa) narrated how the Prophet ﷺprayed it. It is reported on the authority of ‘Aaishah (raa) that the Prophet ﷺused to offer them and did not offer them in the mosque, fearing that he does not overburden his nation [thereby].” [Saheeh al-Bukhaaree].
There are many other narrations wherein the Prophet ﷺprohibited offering [voluntary] prayers after ‘Asr. It is reported on the authority of Aboo Hurayrah (ra) that the Messenger of Allah ﷺprohibited offering prayers after ‘Asr until Maghrib.” [Saheeh al-Bukhaaree and Saheeh Muslim]. It is said that it only proves the prohibition being associated with being “after” and it does not prove its generality. Hence, the meaning is at the time of Maghrib and the time closer to it. It is said: The prohibition from praying at this time denotes the forbiddance of postponing the obligatory prayers without any excuse until it falls into the proximity of sunset. .

1634

Narrated Ibn ‘Umar (ra): ‘Al-’Abbaas bin 'Abdul Muttalib asked permission from the Prophet (ﷺ) to stay at Makkah during the nights of Mina in order to provide drinking water (from Zamzam) to the pilgrims, and the Prophet (ﷺ) allowed him.’.

Commentary : The Prophet ﷺexplained to us the rulings pertaining to the Hajj and ‘Umrah and clarified what is allowed to do and what is not allowed.
In this hadeeth, ‘Abdullah bin ‘Umar (ra) reports that al-‘Abbaas bin ‘Abdul Muttalib (ra) sought permission from the Prophet ﷺto reside at night in Makkah during the nights of Mina, namely the eleventh, twelfth, and thirteenth nights of Dhu al-Hijjah. This is because the Sunnah is for the pilgrims to spend those nights in Mina, which is a valley surrounded by the mountains, situated towards the east of Makkah on the route between Makkah and the Mount of ‘Arafaat, and it is approximately six kilometers away from the Sacred Mosque, and it is the location of where the rite of throwing pebbles.
The reason for al-‘Abbaas staying at Makkah at night was to provide water for the pilgrims, because they would ask for water of Zamzam at night. They (the service providers) would draw the water out of the well and would pour it into the reservoir from which the pilgrims would drink it. The Prophet ﷺallowed him to stay. Al-‘Abbaas (ra) was responsible for providing water to pilgrims during the time of pre-Islam, and the Prophet ﷺaffirmed that for him. Hence, this service remains for the family of al-‘Abbaas forever.
It can be understood from this hadeeth that staying at night at Mina is forfeited for those providing water for the pilgrims and those who fall under the same rule among those having excuses. This exemption demonstrates the easement of the Islamic law. .

1635

Narrated ibn ‘Abbaas (ra): Allah's Messenger (ﷺ) came to the drinking place and asked for water. Al-Abbaas (ra) said, "O Fadl! Go to your mother and bring water from her for Allah's Messenger (ﷺ)." Allah's Messenger (ﷺ) said, "Give me [from this] water to drink." Al-Abbaas (ra) said, "O Allah's Messenger (ﷺ)! The people put their hands in it." Allah's Messenger (ﷺ) again said, 'Give me water to drink. So, he drank from that water and then went to the Zamzam (well) and there the people were offering water to the others and working at it (drawing water from the well). The Prophet (ﷺ) then said to them, "Carry on! You are doing a good deed." Then he said, "Were I not afraid that other people would compete with you (in drawing water from Zamzam), I would certainly take the rope and put it over this (i.e., his shoulder) (to draw water)." On saying that the Prophet (ﷺ) pointed to his shoulder..

Commentary : The Messenger of Allah ﷺwas a great example in humbleness and engaging with people. He ﷺlived like them and refrained from distinguishing himself with anything that Allah has not distinguished him with.
In this hadeeth, ‘Abdullah bin ‘Abbaas (ra) reports that in the Farewell Hajj, which was in the 10th year of Hijrah, and after having performed the Tawaaf of Ifaadah, the Messenger of Allah ﷺwent to the place where water is provided for pilgrims. This place serves pilgrims during the Hajj season and others throughout the year, and it is located close to the well of Zamzam. When he ﷺarrived there, he asked for water from his uncle, al-‘Abbaas(ra). However, as it was the habit of people to put their hands into the ponds of water provision, al-‘Abbaas asked his son, al-Fadl to go to his mother, Umm al-Fadl, whose full name is Lubaabah bint al-Haarith al-Hilaaliyyah, to bring clean water for the Messenger of Allah ﷺfrom her. The Prophet ﷺrepeated his request to drink from the present place of water from where people drink. Thus, he gave him the water and he drank it.
Thereafter, the Prophet ﷺproceeded to the well of Zamzam where the water was drawn from the well and then poured into the ponds so pilgrims and people can drink from it. The Messenger of Allah ﷺremarked to the people who were working in the site, “Carry on! You are doing a good deed,” – that is providing the pilgrim with water. To show the virtue of their work, he ﷺexplained that he would have participated in the work but if he did so then a great number of people will show up in drawing water with the intention to follow the Prophet ﷺ.
From the benefits that can be concluded from this hadeeth is one may refuse receiving better service and generosity when there is a higher interest that opposes it. just as what the Prophet ﷺdid due to the interest of humbleness that appeared on him.
It also encourages us to provide water to people, especially, the Zamzam water..

1636

Narrated Anas ibn Maalik (ra) from Aboo Tharr (ra): Allah's Messenger (ﷺ) said, "The roof of my house was made open while I was at Makkah and Jibreel descended. He opened up my chest and washed it with the water of Zamzam. Then, he brought the golden tray full of wisdom and Imaan and poured it in my chest and then closed it. Then he took hold of my hand and ascended to the nearest heaven. Jibreel told the gatekeeper of the nearest heaven to open the gate. The gatekeeper asked, "Who is it?" Jibreel replied, "I am Jibreel.".

Commentary : Allah, Exalted be He, protected His Prophet Muhammad ﷺ, purified him, and looked after him since he was born.
In this hadeeth, Aboo Tharr (ra) reports that Prophet ﷺrelated an incident that occurred to him before his emigration from Makkah. He ﷺ mentioned that while he was at his house, angel Jibreel descended from the sky and entered from the roof of his house after it split open. Then, Jibreel descended upon the Prophet ﷺand opened his noble chest. Thereafter, he washed it with the Zamzam water to comfort him due to the virtue of the water of Zamzam. It is said that the wisdom behind washing his noble heart with Zamzam water was to enable his heart to witness the dominions of heavens and earth, Paradise and Hellfire, because from the characteristics of the Zamzam water is that it fortifies the heart and calms the panic.
Then, angel Jibreel brought a tray of gold, a wide tray containing wisdom and Imaan, then he poured the contents into his noble chest and closed it as it was before. After that, he took hold of the Prophet’s hand and ascended with him to the lowest heaven during the trip of Mi’raaj. Upon reaching the lowest heaven, Jibreel requested the gatekeeper and the guard of the lowest heaven to open for him. However, the guard, before opening the gate, he asked who he was, so he informed him that he is Jibreel (peace be upon him) and so he opened
From the benefits that can be concluded from this hadeeth is learning about the virtue of the water of Zamzam.
It also shows one of the events that are from the unseen that the Prophet ﷺrelated, and that is among the signs of his Prophethood..

1637

Narrated Ibn ‘Abbaas (ra): I gave Zamzam water to Allah's Messenger (ﷺ) and he drank it while standing. `Aasim (a sub-narrator) said that `Ikrimah took the oath that on that day the Prophet (ﷺ) had not been standing but riding a camel..

Commentary : The Companions (ras) transmitted all what they saw of the actions and statements of the Prophet # during the Farewell Hajj.
In this hadeeth, ‘Abdullah bin ‘Abbaas (ra) reports that he gave the Messenger of Allah Zamzam water, and that he ﷺdrank from that water standing.
‘Aasim, a sub-narrator of the hadeeth, mentions that ‘Ikrimah, the freed slave of Ibn ‘Abbaas, swore that the Prophet ﷺwas actually riding his camel when he drank the Zamzam water. It is said that the oath of ‘Ikrimah was based on what he learnt about the prohibition of the Prophet ﷺ of drinking water standing. The statement of ‘Ikrimah has also another dimension that aligns with the wording of the hadeeth i.e., the Arabs use the word standing to describe the one riding on a camel when he halts at a point, meaning, that he is riding on it and the camel is standing. On that ground, the hadeeth does not indicate that he ﷺdrank water standing on his feet, rather, it is possible that he was sitting on his camel.
However, it is reported that ‘Alee (ra) drank the Zamzam water standing and said, “I saw the Messenger of Allah ﷺdoing as what you saw me doing.” [Saheeh al-Bukhaaree] This is an explicit statement concerning the drinking of the Prophet ﷺstanding on his feet. It is possible though that this was to clarify the permissibility.
The hadeeth benefits the permissibility of drinking whilst standing..

1639

Narrated Naafi’: `Abdullah the son of Ibn `Umar (ra) entered the house of his father where he saw his camel being prepared for travelling. He said, "I fear that this year, a battle might take place between the people, and you might be prevented from going to the Ka`bah. I suggest that you should stay here." Ibn `Umar said, "Once Allah's Messenger (ﷺ) set out for the pilgrimage, and the pagans of Quraysh intervened between him and the Ka`bah. So, if the people intervened between me and the Ka`bah, I would do the same as Allah's Messenger (ﷺ) had done . {Verily, in Allah's Messenger you have a good example.} [Quran 33:21]. Then he added, "I make you a witness that I have intended to perform Hajj along with `Umrah." After arriving at Makkah, Ibn `Umar (ra) performed one Tawaaf only.
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Commentary : Hajj is one of the five pillars of Islam, and it is an act of worship reserved for those who have the means and capacity to perform it. All its rites and actions are learned from the Sunnah of the Prophet ﷺ.
In this hadeeth, Naafi’, the freed slave of ‘Abdullah ibn ‘Umar (ra), reports that ‘Abdullah, the son of ‘Abdullah bin ‘Umar, entered upon his father, ‘Abdullah bin ‘Umar (ra). He noticed that he had his camel which he rides in his travelling prepared. It was because Ibn ‘Umar (ra) intended to perform Hajj and prepared his camel to ride on it and set out to Makkah. However, ‘Abdullah, the son, was worried about the safety of his father and feared upon him lest a fight breaks out that year between the Muslims, that they may prevent him from visiting the Ka’bah. This event occurred in the year seventy-two of the Hijrah when al-Hajjaaj bin Yusuf al-Thaqafee came on the orders of ‘Abd al-Maalik ibn al-Marwaan to fight ‘Abdullah ibn al-Zubayr in Makkah. So, Ibn ‘Umar (ra) answered his son saying that the Messenger of Allah ﷺdid once set out, and the disbelievers of Quraysh prevented him from reaching the Ka’bah. This happened in the sixth year of the Hijrah when he ﷺreturned from his ‘Umrah and he made the treaty of al-Hudaybiyyah. He ﷺexited his Ihraam by slaughtering the animal and shaving the head accompanied by making intention therein.
For this reason, Ibn ‘Umar (ra) informed his son that if he was denied access to Makkah, and it was impossible for him to reach it, then he will do exactly as what the Messenger of Allah ﷺdid when he ﷺwas prevented from reaching the Ka’bah i.e., he will exit his Ihraam at the place where the Prophet ﷺwas prevented. Then, he (ra) recited the ayah: {Certainly, there is an excellent example for you in the Messenger of Allah.} [Quran 33:21]. Then, he (ra) made them witnesses that he intended to perform Hajj along with ‘Umrah. He did not suffice doing this by just making intention, instead, he intended to announce for those who would like to follow him.
‘Abdullah bin ‘Abdullah bin ‘Umar continued to say that his father (Ibn ‘Umar) performed one set of Tawaaf for both the Hajj and ‘Umrah after standing at ‘Arafah. It is said that it the Tawaaf mentioned here refers to both the rites of Tawaaf and the brisk walking between al-Safaa and Marwah, which is known as the Tawaaf of Hajj al-Qiraan that only requires doing them for one time. The one who performs Hajj al-Qiraan confines to the rites of Hajj, as the acts and rites of ‘Umrah are incorporated into the rites of Hajj. As such, the one doing Hajj al-Qiraan can only exit from the Ihraam on the day of sacrifice, the tenth day of Thoo al-Hijjah.
From the benefits we learn from the hadeeth is the importance of leaving to perform the rites of Hajj despite suspecting fear on the way if one hopes to find safety.
The hadeeth shows the keen interest of Ibn ‘Umar (ra) to follow the Sunnah of the Messenger of Allah ﷺand his attempt to follow his example in all his actions. .

1640

Narrated Naafi’: Ibn `Umar (ra) intended to perform Hajj in the year when Al-Hajjaaj attacked Ibn Al-Zubayr. Somebody said to Ibn `Umar (ra), "There is a danger of an impending war between them." Ibn `Umar recited, {Verily, in Allah's Messenger (ﷺ) you have a good example.} If it happened as you say, then I would do the same as Allah's Messenger (ﷺ) had done. I make you witness that I have decided to perform `Umrah." Then he set out and when he reached Al-Baydaa', he said, "The rites and ceremonies of both Hajj and `Umrah are similar. I make you witness that I have made Hajj compulsory for me along with `Umrah." He drove (to Makkah) a Hady which he had bought from (a place called) Qudayd and did not do more than that. He did not slaughter the Hady or finish his Ihraam, or shave or cut his hair till the day of slaughtering the sacrifices (10th Dhu al-Hijjah). Then he slaughtered his Hady and shaved his head and considered the first Tawaaf (between al-Safaa and al-Marwah) as sufficient for Hajj and `Umrah. Ibn `Umar said, "Allah's Messenger (ﷺ) did the same.".

Commentary : Hajj is one of the five pillars of Islam, and it is an act of worship reserved for those who have the means and capacity to perform it. All its rites and actions are learned from the Sunnah of the Prophet ﷺ.
In this hadeeth, Naafi’, the freed slave of Ibn ‘Umar, reports that ‘Abdullah ibn ‘Umar (ra) wanted to perform Hajj in the year when al-Hajjaaj marched on Ibn al-Zubayr. This happened in the year seventy-two of the Hijrah, when al-Hajjaaj ibn Yusuf al-Thaqafee marched on the orders of ‘Abdul Malik ibn Marwaan in order to fight ‘Abdullah ibn al-Zubayr in Makkah. Ibn ‘Umar (ra) made a firm intention to perform Hajj in that year. It was feared on him that the fighters might prevent him and refuse him to visit the Sacred House. In response, he recited the ayah, {Certainly, there is an excellent example for you in the Messenger of Allah,} [Quran 33:21] and made clear that he would do exactly as the Messenger of Allah ﷺdid previously [during the treaty of al-Hudaybiyyah].
Then, he made them witnesses that he has imposed the rites of ‘Umrah upon himself initially, then he made Hajj and ‘Umrah obligatory upon himself at the outskirts of al-Baydaa’. Linguistically, al-Baydaa’ stands for a desert that is barren. However, here, it means a location above the two landmarks of Dhoo al-Hulayfah when it ascended from the valley. On the outskirts of al-Baydaa’ there is a water well, and the place is about 420 km away from Makkah. He drove with him a sacrificial animal which he bought on the way at Qudayd, a place close to al-Juhfah. It is a water area in al-Hijaaz, located between Makkah and al-Madeenah. It is a place outside the sanctuary of the Haram, though it is within the Meeqaat zone. It is 150 km away from Makkah in the north-eastern side of it.
Ibn ‘Umar (ra) did not slaughter his sacrificial animal [before its due time on the grounds of any emergency], nor did he undo part of his conditions of Ihraam, neither did he shave his head nor did he have a haircut until the day of sacrifice (Day of Nahr) approached, that is the tenth of Dhu al-Hijjah. He then sacrificed the animal and shaved his head. He viewed that he had accomplished both the Tawaaf of Hajj and ‘Umrah with his initial single Tawaaf, as the person who performs Hajj al-Qiraan confines on the rites of Hajj and the rites of ‘Umrah are incorporated into the rites of Hajj. The pilgrim in this case continues in Ihraam and he only exits it on the Day of Sacrifice.
From the benefits that can be concluded in this hadeeth is the permissibility of heading towards the rites of Hajj despite anticipating fear when safety is assured.
This hadeeth highlights the staunch following of Ibn ‘Umar (ra) of the Sunnah of the Messenger of Allah and following his footsteps in all actions and deeds..

1641

Narrated Muhammad ibn ‘Abd al-Rahmaan ibn Nawfal al-Qurashee: I asked `Urwah ibn al-Zubayr (regarding the Hajj of the Prophet (ﷺ). `Urwah replied, "Aaishah (raa) informed me, 'When the Prophet (ﷺ) reached Makkah, the first thing he started with was the ablution, then he performed Tawaaf round the Ka`bah and his intention was not `Umrah alone (but Hajj and `Umrah together).' " Later Abu Bakr performed the Hajj and the first thing he started with was Tawaaf round the Ka`bah and it was not `Umrah alone (but Hajj and `Umrah together). And then `Umar (ra) did the same. Then `Uthman (ra) performed the Hajj and the first thing he started with was Tawaaf round the Ka`bah and it was not `Umrah alone. And then Mu’aawiyah and `Abdullah ibn `Umar (ras) did the same. Then, I performed Hajj with my father al-Zubayr and the first thing he started with was Tawaaf round the Ka`bah and it was not `Umrah alone. Then I saw the Emigrants and Ansaar doing the same and it was not `Umrah alone. And the last person I saw doing the same was Ibn `Umar (ra), and he did not do another `Umrah after finishing the first. Now here is Ibn `Umar present amongst the people! They neither ask him nor anyone of the previous ones. And all these people, on entering Makkah, would not start with anything unless they had performed Tawaaf round the Ka`bah, and would not finish their Ihraam. And no doubt, I saw my mother and my aunt, on entering Makkah doing nothing before performing Tawaaf round the Ka`bah, and they would not finish their lhraam. .

Commentary : Hajj is an act of worship that cannot be sanctioned except on the basis of textual evidence from the Quran or the Sunnah to that effect. The Companions (ras) transmitted the details of this worship as they saw it and performed it with the Prophet ﷺ.
In this hadeeth, a Taabi’ee by the name of ‘Urwah ibn al-Zubayr reports that his maternal aunt ‘Aaishah (raa), the Mother of the Believers, informed him that during the Farewell Hajj which the Prophet ﷺin the tenth year of the Hijrah, the first thing when he came to Makkah was that he performed ablution, then, he did circumambulate seven times around the Ka’bah as part of Tawaaf al-Qudoom (Tawaaf of Arrival). Thereafter, there was not a standalone ‘Umrah after the Tawaaf. That is because the Prophet ﷺdid not interrupt his Hajj by having an independent ‘Umrah beforehand due to his driving of the sacrificial animal with him. As for the Companions who did not drive with them the sacrificial animals, he ﷺcommanded them to interrupt their Hajj by performing a standalone ‘Umrah and to perform Hajj at-Tamattu’. As for the ones who had driven their animals for sacrifice, they incorporated the ‘Umrah into the Hajj rites and performed Hajj al-Qiraan.
Thereafter, ‘Urwah bin al-Zubayr mentioned that he had performed Hajj with Aboo Bakr, ‘Umar and, Uthmaan (ras). The first thing that they started with was the Tawaaf around the Ka’bah, known as Tawaaf al-Qudoom. Thereafter, there was no standalone ‘Umrah, neither did they perform brisk walking between the Safaa and al-Marwah, nor did they benefit from the ‘Umrah [by exiting the Ihraam] whilst waiting for the Hajj. ‘Urwah goes on to add that after this, the Caliph Mu’aawiyah bin Aboo Sufyaan and ‘Abdullah bin ‘Umar (ras) as well as his father did the same.
‘Urwah states further that he also saw the Emigrants as well as the Ansaar doing the same, that is, commencing with Tawaaf. After this, he relates that the last person he saw doing this was ‘Abdullah bin ‘Umar (ra). He explained that the first thing that the latter started with during arrival was performing Tawaaf al-Quddom around the Ka’bah. And he did not interrupt his Hajj by sufficing first with a completed ‘Umrah.
Then, ‘Urawah revealed his shock that despite Ibn ‘Umar (ra) being alive amidst the people, yet they have failed to ask him about this issue, neither have they bothered to ask the previous pious predecessors regarding it who would inform them that they only commenced Tawaaf al-Quddom upon their arrival. And they did never exit from their state of Ihraam, rather they remained in the state of Ihraam until completing all the rites of Hajj. Furthermore, ‘Urwah mentioned that his mother, Asmaa’ bin Aboo Bakr and his maternal aunt ‘Aaisha (may Allah be pleased with them), both did the same like the Emigrants and the Ansaar. They would initiate with performing the Tawaaf of the Ka’bah and they would not interrupt the Hajj by initially completing the whole ‘Umrah.
From the benefits that can be concluded from this hadeeth is learning about the importance of performing Tawaaf al-Quddom and the fact that the Companions implemented it after seeing the Prophet ﷺdoing it.
This hadeeth shows that the actions of the righteous caliphs and the pious predecessors can be used as evidence.
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1643

Narrated ‘Urwah: I asked `Aaishah (raa): "How do you interpret the statement of Allah: {Verily! (the mountains) Al-Safaa and Al-Marwah are among the symbols of Allah, and whoever performs the Hajj to the Ka`bah or performs `Umrah, it is not harmful for him to perform Tawaaf between them (Al-Safaa and al-Marwah.) (Quran 2:158). By Allah! (it is evident from this revelation) there is no harm if one does not perform Tawaaf between Al-Safaa and al-Marwah." `Aaisha said, "O, my nephew! Your interpretation is not true. Had this interpretation of yours been correct, the statement of Allah should have been, 'It is not harmful for him if he does not perform Tawaaf between them.' But in fact, this ayah was revealed concerning the Ansaar who used to assume lhraam for worshipping an idol called "Manaat" which they used to worship at a place called Al-Mushallal before they embraced Islam, and whoever assumed Ihraam (for the idol), would consider it not right to perform Tawaaf between al-Safaa and al-Marwah. When they embraced Islam, they asked Allah's Messenger (ﷺ) regarding it, saying, "O Allah's Messenger! We used to refrain from Tawaaf between al-Safaa and al-Marwah." So, Allah revealed: {Verily; (the mountains) As-Safa and Al-Marwa are among the symbols of Allah.} " ‘Aaishah (raa) added, "Surely, Allah's Messenger set the tradition of Tawaaf between al-Safaa and al-Marwah, so nobody is allowed to omit the Tawaaf between them."
I told Aboo Bakr ibn `Abd al-Rahmaan of `Aaishah's narration and he said, 'I have not heard of such knowledge, but I heard learned men saying that all the people, except those whom `Aaishah (raa) mentioned and who used to assume lhraam for the sake of Manaat, used to perform Tawaaf between al-Safaa and al-Marwah. When Allah referred to the Tawaaf of the Ka`bah and did not mention Al-Safaa and al-Marwah in the Quran, the people asked, 'O Allah's Messenger (ﷺ)! We used to perform Tawaaf between Al-Safaa and al-Marwah and Allah has revealed (the ayaat concerning) Tawaaf of the Ka`bah and has not mentioned Al-Safaa and al-Marwah. Is there any harm if we perform Tawaaf between Al-Safaa and al-Marwah?' So, Allah revealed: {Verily As-Safa and Al-Marwah are among the symbols of Allah.} Aboo Bakr said, "I heard that this ayah was revealed concerning the two groups, those who used to refrain from Tawaaf between Al-Safaa and al-Marwah in the Pre- Islamic Period and those who used to perform the Tawaaf then, and after embracing Islam, they refrained from the Tawaaf between them as Allah had enjoined Tawaaf of the Ka`bah and did not mention Tawaaf(of Al-Safaa and al-Marwah) till later, after mentioning the Tawaaf of the Ka`bah.'.

Commentary : Hajj is an act of worship that cannot be sanctioned except on the basis of textual evidence from the Quran or the Sunnah to that effect. The Companions (ras) transmitted to us all the details of this worship as they saw it and performed it with the Prophet ﷺ.
In this hadeeth, the Taabi’ee ‘Urwah ibn al-Zubayr reports that he asked his maternal aunt, ‘Aaishah (raa), the Mother of the Believers, about the meaning of the ayah: {{Verily! (the mountains) Al-Safaa and Al-Marwah, are among the symbols of Allah, and whoever performs the Hajj to the Ka`bah or performs `Umrah, it is not harmful for him to perform Tawaaf between them (Al-Safaa and al-Marwah.) (Quran 2:158). He wanted to verify his interpretation of the ayah i.e., he understood it to mean that pilgrims are not obliged to perform the rite of brisk walking between al-Safaa and al-Marwah. She told him that he erred in his interpretation of the ayah and explained that it was revealed concerning the Ansaar because before entering Islam, they used to travel to worship an idol called "Manaat", located at Al-Mushallal, which is a mountain between Makkah and al-Madeenah and from which people would descend to Qudayd. They used to believe that brisk walking between al-Safaa and al-Marwah is a great sin because it contained two idols – Isaaf and Naa’ilah - that other people worshipped, and they despised those two idols. However, after embracing Islam, the Ansaar asked the Prophet ﷺabout it so Allah revealed the ayah to clarify that the brisk walking between al-Safaa and al-Marwah is not a sin as they used to think, because it is from the rites that Allah has dictated in Hajj and ‘Umrah.
Al-Zuhree said: I related the hadeeth of ‘Aaishah (raa) to Aboo Bakr ibn ‘Abd al-Rahmaan and he liked it. Then, he remarked that he was not aware of this knowledge before, but he heard some people of knowledge saying otherwise. He explained that they did not limit the cause of revelation to the Ansaar who used to refrain from performing the brisk walking between al-Safaa and al-Marwah, but that it was about those who used to assume lhraam for the sake of Manaat and would perform the brisk walking between al-Safaa and al-Marwah. However, as Allah, Exalted be He, mentioned the Tawaaf of the Ka`bah and did not mention Al-Safaa and al-Marwah in the Quran, the people went to the Prophet ﷺand mentioned that they used to perform the rite of walking between Al-Safaa and al-Marwah, but the ayah that Allah revealed only mentioned Tawaaf round the Ka`bah and did not mention the rite of brisk walking between Al-Safaa and al-Marwah. So, they were concerned if it is sinful to keep doing it. The reason they had such concern was because they presumed it was from the practices of people before Islam. Thereupon, Allah revealed: {Verily As-Safa and Al-Marwah are among the symbols of Allah.}
Aboo Bakr then added that he heard that this ayah was about both groups, the Ansaar who used to refrain from doing it before Islam and the other group who used to practise it before Islam.
This hadeeth shows the importance of discussing and studying knowledge between scholars and their students to correct any misunderstanding.

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1648

Narrated ‘Aasim: I asked Anas bin Maalik (ra): "Did you use to dislike to perform Tawaaf between al-Safaa and al-Marwah?" He said, "Yes, as it was of the ceremonies of the days of the Pre-Islamic period of ignorance, till Allah revealed: {Verily! (The two mountains) As-Safa and Al-Marwa are among the symbols of Allah. It is therefore no sin for him who performs the pilgrimage to the Ka`bah, or performs `Umrah, to perform Tawaaf between them.} " (2.158).

Commentary : The Companions (ras) would teach the people the matters of their religion just like how they have learned it directly from the Prophet ﷺ. Hence, they would answer their questions and correct any misconception and misunderstanding.

In this hadeeth, the Taabi’ee, ‘Aasim ibn Sulaymaan al-Ahwal reports that he asked Anas ibn Maalik (ra) whether the Companions used to dislike performing the rite of walking between al-Safaa and al-Marwah? He answered that the Muslims disliked it at the beginning because it was one of the ritual ceremonies that disbelievers practiced before Islam to worship idols. However, after Allah revealed the ayah: {Verily! (The two mountains) As-Safa and Al-Marwa are among the symbols of Allah. It is therefore no sin for him who performs the pilgrimage to the Ka`bah, or performs `Umrah, to perform Tawaaf between them.} " (Quran 2:158), people stopped to dislike it as they came to know that it is not as they presumed, and that it is from the rites of Allah that He legislated to be part of the actions of Hajj and ‘Umrah. Not to mention, the Prophet ﷺlegislated that people perform it.
From the benefits of the hadeeth is learning about the importance of scholars and their students reviewing and studying knowledge. .

1649

Narrated Ibn ‘Abbaas (ra): The Messenger of Allah ﷺperformed the Tawaaf round the Ka’bah and rite of walking between al-Safaa and al-Marwah to display his strength to the disbelievers..

Commentary : The Prophet ﷺconcluded the treaty of al-Hudaybiyyah with Quraysh in the 6th year of Hijrah. One of the agreed-on conditions was that the Muslims would go back this year without entering Makkah, but next year they would be allowed to enter Makkah and spend three days to perform ‘Umrah.
In this hadeeth, ‘Abdullah ibn ‘Abbaas (ra) reports that when the Prophet ﷺarrived at Makkah in the 7th year of Hijrah to perform ‘Umrah, he ﷺordered his Companions (ras) to perform the Tawaaf round the Ka’bah and between al-Safaa and al-Marwah with high pace to display the strength of Muslims to the disbelievers and show them that they can fight them. The order of the Prophet ﷺwas to perform Tawaaf with high pace in the first three rounds of Tawaaf round the Ka’bah, except between the two Corners, where he ﷺordered them to walk with a normal pace so they can rest. As for the last 4 rounds of Tawaaf, he ordered them to walk with a normal pace. Likewise, he ﷺordered them to perform brisk walking between al-Safaa and al-Marwah in the marked passage in the valley. All this happened while the disbelievers were watching from far.
From the other benefits we conclude from this hadeeth is that Muslims should display their strength and power with arms and weaponry in order to instill awe and fear in the hearts of disbelievers, and that is not included in the unpraiseworthy showing off.
It shows that indirect messages are not limited to words, but also include actions. Sometimes, sending indirect messages through actions is more effective and appropriate.
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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