| Hadiths

Bukhari Hadiths 1356
Muslim Hadiths 558

Hadith

2350

Narrated Aboo Hurayrah (may Allah be pleased with him)
People say that Aboo Hurayrah narrates too many narrations. In fact, Allah, Exalted is He, knows whether or not I say the truth. They also ask, "Why do not the emigrants and Ansaar narrate as much as he does?" In fact, my emigrant brothers were busy trading in the marketplaces, and my Ansaar brothers were busy with their properties. However, I was a poor man who kept the company of Allah's Messengerﷺ and was content with what filled my stomach (i.e., satisfied my hunger and kept me alive). So, I used to be present while they (i.e., the emigrants and Ansaar) were absent, and I used to remember while they forgot (the hadeeths). One day the Prophet ﷺsaid, "Whoever spreads his sheet till I finish this statement of mine and then gathers it on his chest, will never forget anything of it." So, I spread my covering sheet which was the only garment I had, till the Prophet ﷺ finished his statement and then I gathered it over my chest. By Him Who had sent him (i.e., Allah's Messenger) with truth, since then I did not forget even a single word of that statement, until this day. By Allah, but for two ayaat in Allah's Book, I would never have related any narration (from the Prophet ﷺ). (These two ayaat are): {Indeed, those who conceal what We sent down of clear proofs and guidance after We made it clear for the people in the Scripture - those are cursed by Allah and cursed by those who curse, * Except for those who repent and correct themselves and make evident [what they concealed]. Those - I will accept their repentance, and I am the Accepting of repentance, the Merciful.} [Quran 2:159-160]
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Commentary :
The transmission of the Sunnah and narrating the hadeeths of the Messenger of Allah ﷺ are solemn and serious responsibilities, and the Companions (may Allah be pleased with them) were remarkably meticulous regarding the narration of hadeeths and the verification of their authenticity. Some Companions (may Allah be pleased with them) related numerous hadeeths and reports while others narrated only few, according to the time during which they kept the company of the Messenger of Allah ﷺ and what they heard from him.
In this hadeeth, Aboo Hurayrah (may Allah be pleased with him) fended off suspicions raised about the fact that he narrated so many hadeeths on the authority of the Prophet ﷺ, and stated the reasons for it. Firstly, he (may Allah be pleased with him) said: “People say that Aboo Hurayrah narrates too many narrations. In fact, Allah, Exalted is He, knows whether or not I say the truth,” meaning that I shall be held accountable before Allah, Exalted is He, if I had deliberately attributed lies to the Prophet ﷺ, and those who thought ill of me shall also be accountable.
He (may Allah be pleased with him) also stated that people wondered why the emigrants and Ansaar did not narrate as many Hadeeths as he did, and clarified that his emigrant brothers were busy with trade in the marketplaces, and the Ansaar with tending to their property. The Arabic word used in the hadeeth is Safq, which literally means handshaking upon concluding business transactions, for people customarily shook hands after concluding sales transactions. He (may Allah be pleased with him) also clarified that the Ansaar were busy taking care of their farms, while he (may Allah be pleased with him) was a poor man who did not engage in trade nor did he own any property. He (may Allah be pleased with him) kept the company of the Prophet ﷺ longer and settled for having enough food to satisfy his hunger and keep him alive! He (may Allah be pleased with him) hardly left the Prophet ﷺ and was always present minded, since he was not preoccupied with any worldly pursuits like his companions. The fact that Aboo Hurayrah (may Allah be pleased with him) was not preoccupied with worldly engagements and kept the company of the Messenger of Allah ﷺ longer, were reasons for memorizing and narrating many hadeeths on the authority of the Prophet ﷺ.
Afterward, he (may Allah be pleased with him) stated another reason for narrating many hadeeths on the authority of the Prophet ﷺ. The Prophet ﷺ said once: “Whoever spreads his sheet till I finish this statement of mine and then gathers it on his chest, will never forget anything of it.” Aboo Hurayrah (may Allah be pleased with him) hastened to spread his garment, which was all he (may Allah be pleased with him)had. It was a striped or colored garment. He (may Allah be pleased with him) kept it spread till Allah's Messenger ﷺ had finished his saying, and then gathered it to his chest as instructed. He (may Allah be pleased with him) remarked that he did not forget even a single word of his statement on that occasion.
The version of this hadeeth recorded by Muslim reads: “After that day, I never forgot anything he ﷺ said.” Another version complied in Saheeh Al-Bukhaaree reads: “After than day, I never forgot anything that I heard from him.” This wording indicates generality, meaning that he (may Allah be pleased with him) did not forget any of his statements after that incident, rather than his statement in that particular occasion as reflected by the apparent indication of his saying, ‘that statement.’ This interpretation is further emphasized by the fact that Aboo Hurayrah (may Allah be pleased with him) had complained to the Prophet ﷺ of his weak memory and the Prophet ﷺ did so to relieve him of that problem, and it is also possible that these were two separate incidents.
Afterward, he (may Allah be pleased with him) stated the reason for narrating hadeeths to begin with, being motivated by two ayaat that warn against withholding knowledge. Allah, Exalted is He, Says (what means) {Indeed, those who conceal what We sent down of clear proofs and guidance after We made it clear for the people in the Scripture - those are cursed by Allah and cursed by those who curse, * Except for those who repent and correct themselves and make evident [what they concealed]. Those - I will accept their repentance, and I am the Accepting of repentance, the Merciful.} [Quran 2:159-160].
This is a stern warning against withholding knowledge with which the Prophets of Allah were sent including the clear proofs and guidance that are of benefit to the hearts, after Allah, Exalted is He, had clarified them for His servants in the heavenly revealed books with which he sent His Messengers.
The hadeeth highlights a miracle performed by the Prophet ﷺ and a sign indicating his prophethood.
It urges Muslims to seek knowledge and give it precedence over seeking wealth.
It also underlines the virtues of Aboo Hurayrah (may Allah be pleased with him).
It is inferred therefrom that it is allowable for a person to proclaim his good qualities and virtues to dismiss suspicions about himself, but not to praise himself.
It is also deduced from the hadeeth that senior Companions (may Allah be pleased with them) engaged in trade and worked to earn their living..

2353

Narrated Aboo Hurayrah (may Allah be pleased with him)
Allah's Messenger ﷺ said, "Do not withhold superfluous water, for that will prevent people from grazing their cattle."
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Commentary :
Eliminating harm is one of the universal principles of the Islamic Laws of Islam. Islam enacted laws and legislations, and established guidelines that protect a Muslim from harm, and from inflicting it on others.
In this hadeeth, the Prophet ﷺ forbade harming others by denying them water that is in excess of one’s need. He ﷺ said: “Do not withhold superfluous water, for that will prevent people from grazing their cattle.” The Arabic word used in the hadeeth is Kala’ meaning dry or wet grass. The hadeeth means that when one digs up a well in an uncultivated land where grass grows around or near his well, making it a suitable pasture for grazing animals, and there is no other source of water available, the shepherds would essentially need access to this well when grazing their animals. The owner of such a well must not prevent them from accessing the well, and thereby deliberately deny them access to the pasture. The Prophet ﷺ forbade a Muslim from denying others access to his surplus water beyond his needs. He is also forbidden from selling such surplus water to those shepherds, because if he sells them the water that is necessary for grazing their animals, it would be the same as selling them the grass to graze their cattle, and he does not own such grass. The Prophet ﷺ said: “Excess water must not be sold…” [Muslim]. This means that one must not deny others his surplus water when they do not another source of water available to them, because this implies harming Muslims, and harm must be eliminatedas per the laws of Islam.
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2358

Narrated Aboo Hurayrah (may Allah be pleased with him)
Allah's Messengerﷺ said, "There are three categories of people at whom Allah, Exalted is He, will not look on the Day of Resurrection, nor will He purify them, and they will be subjected to a severe punishment. They are: -1. A man who possessed superfluous water on a way and he withheld it from travelers. -2. A man who gave a Bay‘ah (i.e., pledge of allegiance) to a ruler only for worldly benefits. If the ruler gives him something, he gets satisfied, and if he withholds something from him, he gets dissatisfied. -3. And a man who displayed his goods for sale after ‘Asr prayer and dishonestly said, 'By Allah, None but Him is worthy of worship, I have been given so much for my goods,' and somebody believes him (and buys them). The Prophet ﷺ then recited the ayah that reads (what means): {Indeed, those who exchange the covenant of Allah and their [own] oaths for a small price will have no share in the Hereafter, and Allah will not speak to them or look at them on the Day of Resurrection, nor will He purify them; and they will have a painful punishment.} [Quran 3:77]
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Commentary :
Inflicting harm on people is a reprehensible act in this worldly life, and it incurs utter loss and ruin on the doer in the Hereafter.
In this hadeeth, the Prophet ﷺ stated that there are three categories of people at whom Allah, Exalted is He, will not look on the Day of Resurrection, out of His mercy, kindness, and compassion, nor will He purify them from sins by conferring on them His forgiveness, and He shall not praise them, but will rather pour out His wrath on them and subject them to a severe punishment for their heinous acts.
These three categories are as follows:
“1- A man who possessed superfluous water on a way and he withheld it from travelers,” meaning that such a person withholds surplus water (beyond his needs) from a traveler who is in dire need of water to quench his own thirst or that of an animal whose killing is not enjoined by the Laws of Islam.
“2- A man who gave a Bay‘ah (i.e., pledge of allegiance) to a ruler,” to hear and obey him, but not in compliance with the commands of Allah, Exalted is He, and His Messenger ﷺ, but rather to gain, “…worldly benefits. If the ruler gives him something, he gets satisfied, and if the ruler withholds something from him, he gets dissatisfied.” This person deserved such severe punishment because his act constitutes insincerity towards the Muslim ruler, which entails insinceritytowards the ruled as well, because it would cause Fitnah (i.e., dissension), especially if this was done by community leaders whom people tend to follow.
“3- And man who displayed his goods for sale after ‘Asr prayer and dishonestly said, 'By Allah, None but Him is worthy of worship, I have been given so much for my goods,' and somebody believes him (and buys them).” Such a seller made a false oath by the name of Allah, Exalted is He, merely to sell his goods. In general, it is prohibited to make a false oath at all times, but the hadeeth particularly referred to making false oaths after ‘Asr prayer, at the end of the day, because traders often fall into such a sin at the end of the day, trying to sell the rest of their goods. It was also said that the gravity of such sin is further emphasized after ‘Asr prayer because it is the time when the recording Angels of the night descend to earth and those of the morning ascend to the heavens to present people’s deeds to Allah, Exalted is He. Afterward, the Prophet ﷺ recited the ayah that reads (what means): {Indeed, those who exchange the covenant of Allah and their [own] oaths for a small price will have no share in the Hereafter, and Allah will not speak to them or look at them on the Day of Resurrection, nor will He purify them; and they will have a painful punishment.} [Quran 3:77]. The ayah refers to an exchange; these people exchange material gains for the covenant they had made with Allah, Exalted is He, to believe in the Prophet ﷺ and fulfill the trusts. The reference to oaths in this ayah means the false ones that they took to affirm their statements or actions. The intended meaning is that they trade their covenants with Allah and oaths with fleeting worldly gains and desires such as money, material benefits, and other worldly gains. The price was described here as being ‘small’, to indicate its insignificance, for it was traded for breaching the covenant with Allah and taking false oaths. Therefore, it is fundamentally insignificant, no matter how significant it seemed from a worldly perspective, compared to winning the pleasure of Allah, Exalted is He, and fulfilling his covenants with Him. Then Allah, Exalted is He, stated the punishment designated for those who commit such a major sin. He Says (what means): {…will have no share in the Hereafter, and Allah will not speak to them or look at them on the Day of Resurrection, nor will He purify them; and they will have a painful punishment.} [Quran 3:77].
The fact that only these three categories of people were mentioned in the hadeeth does not suggest that no other categories of people shall incur the same punishment, such as: the ones who commit the sin of Isbaal (i.e., making one's clothes longer than normal out of conceit), the ones who remind others of their favors to them, as reported in the hadeeth narrated on the authority of Aboo Dharr (may Allah be pleased with him) and recorded in Saheeh Muslim, as well as an adulterous old man, an untruthful king, and an arrogant poor man, as recorded in Saheeh Muslim on the authority of Aboo Hurayrah (may Allah be pleased with him).
The hadeeth affirms the attribute of Speech with respect to Allah, Exalted is He, in a manner that befits His Majesty, without Tashbeeh or Tamtheel (i.e., likening Allah to His creation), or Takyeef (i.e., trying to describe "how" an Attribute is, e.g., to say: How is Allah's Speech?). The fact that Allah, Exalted is He, shall not speak to these categories of people, nor shall He look at them essentially means that He shall speak with and look at others.

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2363

Narrated Aboo Hurayrah (may Allah be pleased with him)
Allah's Messengerﷺ said, "While a man was walking, he felt thirsty and went down a well and drank water from it. On coming out of it, he saw a dog panting and eating mud because of excessive thirst. The man said, 'This (dog) is suffering from the same problem as that of mine. So, he (went down the well), filled his shoe with water, caught hold of it with his teeth and climbed up and watered the dog. Allah thanked him for his (good) deed and forgave him." People asked, "O Allah's Messenger ﷺ! Is there a reward for serving animals?" He ﷺreplied, "Yes, there is a reward for serving any living being."
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Commentary :
Allah, Exalted is He, enjoined Muslims to show mercy to all creatures, and decreed that Islam should be the religion of mercy, kindness, and benevolence. Given the significant care and attention assigned to this fundamental Islamic principle, Muslims are enjoined to show mercy to all living beings, including animals, and are promised abundant rewards for it.
In this hadeeth, Aboo Hurayrah (may Allah be pleased with him) related that the Messenger of Allah ﷺ said: “While a man was walking,” the apparent indication of the hadeeth’s wording is that this man belonged to the previous nations; “he felt thirsty and went down a well and drank water from it. On coming out of it, he saw a dog panting.” It means that the dog was out of breath or sticking his tongue out due to excessive thirst, “and eating mud because of excessive thirst,” meaning that it was licking dust out of thirst. “The man said, 'This (dog) is suffering from the same problem as that of mine. So, he (went down the well), filled his shoe with water, caught hold of it with his teeth and climbed up and watered the dog.” The Prophet ﷺstated that this man took off his shoe, held it in his hand, went down the well, filled his shoe with water, caught hold of it with his teeth, and climbed up and watered the dog, to indicate the difficulties he had to face in the process.The same goes for the reference to holding the shoe with his own teeth to bring water to this thirsty dog. Therefore, “Allah thanked him for his (good) deed and forgave him." Allah, Exalted is He, knew of his act and rewarded it by forgiving his sins. The version recorded by Al-Bukhaaree reads: “Allah thanked him for his (good) deed, forgave him, and admitted him to Paradise.” The Prophet ﷺ used the verb ‘thank’ to denote reward, because thanking or appreciation is a form of reward.
When the Companions (may Allah be pleased with them) heard the story, they asked the Prophet ﷺ whether or not one earns reward for serving animals. He ﷺ replied, "Yes, there is a reward for serving any living being,” meaning that showing mercy and kindness to any living being is a rewardable act in Islam. The Arabic word used in the hadeeth, ‘Kabid,’ literally means ‘liver’ and is used to refer to every living being because the liver needs water to live, otherwise an animal would die. The hadeeth means that doing any merciful act or act of kindness to an animal, by serving it water or food or protecting it from heat or coldn, whether or not it is owned by the doer, others, or is not owned by anyone, is a good act for which Allah, Exalted is He, will reward the doer.
The hadeeth urges Muslims to show kindness to people, because if one earns the forgiveness of Allah, Exalted is He, for serving water to a thirsty dog, this essentially means serving water to a thirsty person is even more rewardable.
It also underlines the virtues of serving water to others,and that it is a great means to draw closer to Allah, Exalted is He.
It also discourages Muslims from abusing or harming animals.
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2367

Narrated Aboo Hurayrah (may Allah be pleased with him)
The Prophet ﷺ said, "By Him in Whose Hands my soul is, I will drive some people away from my Hawdh (i.e.,Basin) on the Day of Resurrection as strange camels are expelled from a private trough.”.

Commentary :
One of the distinct blessings that Allah, Exalted is He, shall confer on His Prophet ﷺ on the Day of Resurrection, is His Hawdh (basin) from which he ﷺ shall serve water to the righteous and steadfast Muslims on that difficult day.
In this hadeeth, the Prophet ﷺ swore by the name of Allah, saying: “By Him in Whose Hands my soul is,” and he ﷺ usually used this wording in his oaths. It means, ‘By Him in Whose Hand my life lies.” It affirms the fact that Allah, Exalted is He, has a Hand, in a manner that befits His Majesty. He ﷺ said: “I will drive some people away,” meaning the apostates, hypocrites, or those who had committed religious innovations and distorted the religion of Islam after the Prophet’s death, “from my Hawdh (i.e., Basin) on the Day of Resurrection as strange camels are expelled from a private trough,” meaning like a shepherd would drive away a strange camel, denying it access to water when his camels are drinking therefrom.
The hadeeth affirms the existence of the Prophet’s Hawdh.
It is also deduced from the hadeeth that it is allowable to swear by the name of Allah, Exalted is He, to affirm one’s statement without a prior request to take an oath or a necessity warranting it.

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2369

It was narrated on the authority of Aboo Hurayrah (may Allah be pleased with him) that the Prophet ﷺsaid, "There are three types of people whom Allah will neither talk to, nor look at, on the Day of Resurrection. (They are): -1. A man who falsely takes an oath that he has been offered for his goods so much more than what he is given, -2. a man who takes a false oath after ‘Asr prayer to devour a Muslim's property unlawfully, and -3. a man who withholds his superfluous water. Allah will say to him, "Today I will withhold My Grace from you as you withheld the superfluity of what you had not created."
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Commentary :
Inflicting harm on people is a reprehensible act in this worldly life and it incurs utter loss and ruin on the doer in the Hereafter.
In this hadeeth, the Prophet ﷺ said that there are three categories of people at whom Allah, Exalted is He, will not look on the Day of Resurrection, out of His mercy, kindness, and compassion, nor will He speak with them with what would please them. Another version of the hadeeth compiled by Al-Bukhaaree reads: “… nor shall He purify them and for them shall be a severe punishment,” meaning that He shall not purify them from sins by bestowing on them His forgiveness, nor shall He praise them, but will rather pour out His wrath on them and subject them to a severe punishment for their heinous acts.
These three categories are as follows:
The first is a vendor who makes a false oath that he had bought his commodity for a higher price than he actually paid, so as to resell it for higher than the actual price, and the buyer believes him and buys it for a higher price because of his false oath.
The second is a man who makes a false oath after ‘Asr prayer in order to devour a Muslim person's wealth unlawfully.
In general, it is prohibited to make a false oath at all times, but the hadeeth highlights the gravity of making a false oath after ‘Asr prayer in particular, because it is the time when the recording Angels of the day and night meet (when the Angels of the evening descend to earth and those of the morning ascend to the heavens to present people’s deeds to Allah, Exalted is He). Such a time is the conclusion of the day, and a person's deeds are judged according to the concluding and final ones.
The third category includes a man who withholds his superfluous water beyond his needs. The version recorded in Saheeh Al-Bukhaaree and Saheeh Muslim, specifically mentioned withholding water from a ‘traveler or passer-by,’ because he is in more need of water to quench his thirst or that of an animal whose killing is not enjoined by the Laws of Islam in his company. Allah, Exalted is He, will say to him, "Today I will withhold My Grace from you as you withheld the superfluity of what you had not created.” This is because he did not exert any effort to originate this water to withhold the excess of it from others. Rather, Allah, Exalted is He, caused rain to descend from the sky and no human being has power or control over it. As that man denied people the grace of Allah, Exalted is He, in the worldly life, He will deny him His grace on the Day of Judgment.
The fact that only these three categories of people were mentioned in the hadeeth does not suggest that no other categories of people shall incur the same punishment, such as: the ones who commit the sin of Isbaal (i.e., making one's clothes longer than normal out of conceit), the ones who remind others of their favors to them, as reported in the hadeeth narrated on the authority of Aboo Dharr (may Allah be pleased with him) and recorded in Saheeh Muslim, as well as an adulterous old man, an untruthful king, and an arrogant poor man, as recorded in Saheeh Muslim on the authority of Aboo Hurayrah (may Allah be pleased with him).
The hadeeth affirms the divine attribute of Speech with respect to Allah, Exalted is He, in a manner that befits His Majesty, without Tashbeeh or Tamtheel (i.e., likening Allah to His creation), or Takyeef (i.e., trying to describe "how" an Attribute is, e.g., to say: How is Allah's Speech? It is like this and that). The fact that Allah, Exalted is He, shall not speak to these categories of people, nor shall He look at them essentially means that He shall speak with and look at others.
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2371

Narrated Aboo Hurayrah (may Allah be pleased with him)
Allah's Messengerﷺ said, "Horses may be a source of reward to some people, a shelter to others (i.e., means of earning a living), or a burden to others. Those to whom horses may be a source of reward is those who keep them to be used in Allah's Cause (i.e., prepare them for Jihaad) and tie them by a long rope in a pasture (or a garden). They will get a reward equal to what their long rope allows them to eat in the pasture or the garden, and if the horses break free from their rope and cross one or two hills, then all their footsteps and dung will be counted as good deeds for their owner; and if they pass by a river and drink from it, then that will also be regarded as a good deed for their owner even if he has had no intention of watering them then. Horses are a shelter from poverty to the second category of people who keep horses for earning a living so as not to ask others for money, and at the same time fulfill Allah's right (i.e., Zakaah) (from the wealth they earn through using them in trading etc.,) and do not overburden them. Those who keep horses merely out of pride, for showing off, and as a means of harming Muslims, their horses will be a source of sins to them." When Allah's Messenger ﷺwas asked about donkeys, he replied, "Nothing particular was revealed to me regarding them except the general unique ayah which is applicable to everything. Allah, Exalted is He, Says (what means): {So whoever does an atom's weight of good will see it, * And whoever does an atom's weight of evil will see it.} [Quran 99:7-8]."
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Commentary :
Wealth is a blessing that Allah, Exalted is He, has bestowed upon human beings, and horses are among the most precious items of wealth and the dearest to their owners.
In this hadeeth, the Prophet ﷺ stated the different conditions of horse owners; horses may be a source of reward for their owner, a shelter or shield against poverty for others, or a source of burden and sin for others.
As for the horse owners for whom horses are sources of reward, they keep them for the purpose of Jihaad in the Cause of Allah. They tie them with a long rope in a vast area ofdense pasture. They will get a reward equal to what its long rope allows them to eat from the pasture, and if the horses break free from their ropes and cross one or two hills, and it is also said that it means, ‘if they run for one or two rounds,’ then all their marks or footsteps and dung will be counted as good deeds for their owner. If they pass by a river and drink from it, it will also be regarded as a good deed for their owner, even if he has had no intention of watering them then.
As for the second category, horses are a shelter and shield against poverty for those who keep them as a means of earning a living so as not to beg people for money, and at the same time fulfill Allah's right by paying the due Zakaah on it, which is only due on these horses if they are intended for trade. Or the owner of these horses does not overburden them with carrying weight more than they can handle or ride them to fight in the cause of Allah .In these cases, horses serve as a shelter or shield against poverty for this category.
The third category includes the owners whose horses are a source of burden or sin. They tie them to boast about them, outwardly pretending to obey Allah, Exalted is He, but inwardly harboring enmity towards Muslims. In this case, these horses become a source of sin for such owners.
When Allah's Messenger ﷺwas asked about donkeys, as to whether keeping them yields equal rewards, he ﷺ replied that nothing in particular was revealed to him regarding them except the general unique ayah which is applicable to everything. Allah, Exalted is He, Says (what means): {So whoever does an atom's weight of good will see it, * And whoever does an atom's weight of evil will see it.} [Quran 99:7-8].The meaning is that if the donkey owners keep them with the intention of doing good, they would certainly be rewarded, and if not, they would miss out on such a reward.
The hadeeth highlights the virtues of keeping horses and the great benefits and blessings tied to their forelocks, if they are used to perform acts of obedience to Allah, Exalted is He.
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2372

Zayd ibn Khaalid (may Allah be pleased with him) narrated:
A man came to Allah's Messengerﷺ and asked about Al-Luqatah (i.e., lost and found item of wealth). The Prophet ﷺ said, "Identify (the detailed description of) its container and its tying material and then make a public announcement of it (i.e., to identify the owner) for one year and if its owner shows up and claims it, give it to him; otherwise utilize it as you like." The man said, "What about a lost sheep?" The Prophet ﷺ said, “Take it, for it is for you, your brother, or the wolf.” The man said "What about a lost camel?" The Prophet ﷺ said, "Why should you take it; it has got its water-container (i.e., its stomach) and its hooves, can reach the places of water, and can eat the trees till its owner finds it?”
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Commentary :
One of the higher objectives of the Laws of Islam is to preserve people’s wealth and protect it from robbery, theft, and loss, or from someone taking it when it is lost.
In this hadeeth, the Prophet ﷺ underlined the religious ruling on the Luqtah (i.e., lost and found item of wealth) and the lost animal. Zayd ibn Khaalid Al-Juhanee (may Allah be pleased with him) narrated that a man, named ‘Umayr Aboo Maalik, asked the Prophet ﷺ about the Luqtah and how to dispose of it. In Islamic terminology, Luqtah means a lost and found item of wealth, and belongings that are respected and recognized by the Laws of Islam (as wealth) and owned by a human being, or items of wealth that are not secured (i.e., locked up in a secure place), or self-secured (e.g., able to defend itself and escape like camels or birds), or not possible to stealby nature (e.g. immovable property). He ﷺ said: "Identify (the description of) its container,” where it is kept, “and its tying material.” The Arabic word used in the hadeeth is Wikaa’ meaning string or rope with which its container is tied. He ﷺ commanded the person who finds the Luqtah to identify its detailed description, leaving no room for doubt, to be able to recognize its owner and verify his truthfulness, and so that it would not get mixed with his own property. He ﷺ added: “… and then make a public announcement of it for one year,” meaning in gatherings and places where he believes its owner might be found. “If its owner shows up and claims it,” before or after publicly announcing it, “give it to him; otherwise utilize it as you like." If its owner does not show up, it belongs to the one who found it and he is entitled to use it freely, but should keep it as a trust. Whenever its owner is found, it should be returned to him.
Afterward, the man asked the Prophet ﷺ about the lost animal and he ﷺ said, "It is for you,” if you publicly announce it and could not find its owner, “your brother,” meaning another person who would pick it up, “or the wolf,” meaning that it may remain lost and would be devoured by wolves. A lost sheep becomes the property of the one who finds it as long as he publicly announces it and its owner does not show up to claim it.
Then the man asked about a lost camel. The Prophet ﷺ exclaimed, "Why should you take it?” The version recorded in Saheeh Al-Bukhaaree and Saheeh Muslim reads: “The Prophet ﷺ was annoyed so much that his cheeks became red.” It was said that he ﷺ got angry because of the inquirer’s lack of knowledge and misunderstanding; he failed to realize the meaning of the Prophet’s statement and made a wrong analogy. Luqtah means an item of wealth that is misplaced and lost from its owner and he does not know its place, but this does not apply to a lost camel; it may walk for days and find its way back to its usual place or a place where it would be found by its owner.
The Prophet ﷺ underlined the reason by saying, “… as it has got its water-container (i.e., its stomach),” meaning that if it finds a well, it will drink enough water to survive until it finds another well, or it rather means that camels can endure thirst better than any other animal. The Prophet ﷺ added: “… and its hooves,” which refers to its ability to walk long distances and find water in deserted places. He ﷺ likened it to a traveler who has a waterbag and shoes. He ﷺ added, “… and it can reach the places of water and can eat the trees till its owner finds it,” or it find its way to him. This is the difference between sheep and camels, the latter is endowed with the strength to survive until its owner finds it, whereas sheep perish whenever they go astray from the shepherd and are separated from the herd.
The hadeeth highlights how Islam assigns care and attention to all affairs that are of concern to people, and become part of their lives directly or indirectly..

2378

Narrated Aboo Hurayrah (may Allah be pleased with him)
The Prophet ﷺ said, "One of the rights of a she-camel is that it should be milked at a place of water."
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Commentary :
It was customary for the needy and poor people to go to the places where camels were brought to drink, to avail themselves of their milk.
In this hadeeth, the Prophet ﷺ urged the camel owners not to deprive the poor and needy of their milk. He ﷺ said: “One of the rights of a she-camel,” meaning the customary rights of the poor and needy in the she-camels as recognized by Arabs, “is that it should be milked at a place of water,” to offer some of the she-camels’ milk to them. They specified the places of water to make it easier and more convenient for the poor and needy to access them, compared to going to the owners’ houses, and it is also better to milk the she-camels after they are watered to produce more milk.
However, this does not mean that it is obligatory on the owners of the she-camels to milk them in the places of water, but it was rather customary, and the Laws of Islam graciously deemed it recommended for the benefit of the poor.
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2379

‘AbdullahIbn ‘Umar (may Allah be pleased with him) said, I heard the Messenger of Allah ﷺ say "If somebody buys date-palms after they have been pollinated, the fruits will belong to the seller unless the buyer stipulates the contrary. If somebody buys a slave having some property, the property will belong to the seller unless the buyer stipulate that it should belong to him.".

Commentary :
Islam regulates the contracts and business transactions conducted by people to ensure preservation of their wealth and interests, and that no party would wrong the other.
In this hadeeth, the Prophet ﷺ made it clear that whoever buys date palms after they have been pollinated, the fruits will belong to the seller, meaning that he is entitled to access the palm trees to irrigate, take care of them, or pick the fruits.The buyer has no right to deny him access, because he is entitled to his right and cannot exercise it without having access to the palm trees. The hadeeth goes on: “… unless the buyer stipulates the contrary,” and the seller agrees to it and thus the seller would not have any right to access the palm trees.
The same applies to the case when somebody buys a slave who has some property. The property will belong to the seller who sold the slave, because a slave does not own anything as per the laws of Islam, unless the buyer stipulates that the whole of this property or a specific part of it should belong to him.
It is deduced from the hadeeth that the conditions stipulated in sales contracts are binding as long as they do not entail deeming lawful what is unlawful or deeming unlawful what is lawful.
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2381

Jaabir ibn ‘Abdullah(may Allah be pleased with them) narrated that the Prophet ﷺ forbade the sales called Al-Mukhaabarah (i.e., a sharecropping agreement whereby a plot of land is rented for part of its yield, or the cultivation of a sowed land in return for a specific portion of its produce, and the rent is paid in kind from the land's produce), Al-Muhaaqalah (i.e., a sale transaction in which grains in ears, before or as they are harvested from a field in their unprocessed state, are sold for dry processed grain), and Al-Muzaabanah (i.e., a sale that involves the exchange of fresh fruits for dry ones, where the quantity of the dry fruits is actually known by precise measurement, but the quantity of the fresh fruits to be handed over in exchange is estimated while they are in their unpicked state, on trees) and the selling of fruits till they are free from blights. He ﷺ forbade the selling of the fruits except for money, except the ‘Araayaa (i.e., palm trees assigned by their owner for the needy, donating their fruit to themin return for an estimated weight of picked and ripe dates based on dry measurement).
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Commentary :
Islam assigned significant care and attention to the preservation of people's wealth, and keenly ensured that it must not be wasted. Therefore, it forbade some types of transaction, which outwardly seem to be (valid) sale transactions, but inwardly involve unlawfully devouring others’ wealth, or those involve Gharar (i.e., risk and uncertainty) and ambiguity, which may incur harm on the seller or the buyer.
In this hadeeth, Jaabir ibn ‘Abdullah(may Allah be pleased with them) stated that the Prophet ﷺ forbade Mukhaabarah, which referred to a sharecropping agreement whereby a landlord hires a worker (farmer) to cultivate the land in return for a fixed share of the crops like one-third or one-fourth, produced by a specified part of the land. It was reported that the prohibition in this regard was abrogated; the Prophet ﷺ made an agreement with the people of Khaybar to cultivate the palm trees in return for half the date fruits, as recorded in Saheeh Al-Bukhaaree and Saheeh Muslim on the authority of ‘Abdullah ibn ‘Umar (may Allah be pleased with him).
He ﷺ also forbade the Muhaaqalah sale, which is a transaction in which grains in ear, before or as they are harvested from a field in their unprocessed state, are sold for dry processed grain, because it involves ambiguity since the wheat is still in ear.
He ﷺ also forbade Muzaabanah, which is a transaction that involves the exchange of fresh fruits for dry ones, where the quantity of the dry fruits is actually known by precise measurement, but the quantity of the fresh fruits to be handed over in exchange is estimated while they are in their unpicked state (on trees), or grapes for raisins. The Prophet ﷺ deemed such transactions forbidden, because they involved ambiguity of the measure and weight of the fruits.
He ﷺ also forbade selling only the unpicked fruits (rather than the fruits or dates and trees or palm trees) before they ripen, by showing signs of ripeness in terms of color or shape, because after the fruits ripen, they become safe from pests that may spoil or reduce the yield.
He ﷺ also forbade the sales of plat tree fruits after they ripen for dates, to avoid taking excess in the event of a barter of foodstuff, which is Ribaa (i.e., interest, usury, etc.). Rather, the fruits should be sold for Dinars or Dirhams (i.e., money), or contemporary fiatmoney.
He ﷺ excluded one form of Muzaabanah transaction known as Bay‘ Al-‘Ariyyah (i.e., a sale of unpicked fully ripen dates (rutab) for an estimated weight of picked dates on the ground based on dry measurement). This transaction involves selling unpicked dates to a poor person to eat therefrom whenever he wishes in return for an estimated measure of dates. The transaction was deemed allowable because some (poor) people would have no palm trees or money during the season of fresh dates and wished to feed their dependents fresh dates, and therefore the Prophet ﷺ gave them that legal concession to conduct the sale of ‘Araayah for an estimated weight of dry dates, provided that they were less than five Wasaqs, as narrated on the authority of Aboo Hurayrah (may Allah be pleased with him) in Saheeh Al-Bukhaaree and Saheeh Muslim, and the Wasaq equaled 60 Saa‘s.
The hadeeth highlights how the Laws of Islam promotes ease and facilitation and eliminates inconvenience for people.
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2387

Narrated Aboo Hurayrah (may Allah be pleased with him)
The Prophet ﷺsaid, “Whoever takes the money of the people with the intention of repaying it, Allah, Exalted is He, will repay it on his behalf, and whoever takes it in order to destroy it, then Allah will destroy him.”
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Commentary :
Islam warns against unlawfully devouring people’s wealth, and urges Muslims to deem themselves above such a sinful act and keenly display graciousness when repaying debts.
In this hadeeth, the Prophet ﷺ underlined the merits of a debtor who intends to repay his debts and sternly warns against taking loans while intending to devour the creditor’s wealth unlawfully and refrain from repayment. He ﷺ clarified that whoever takes people’s wealth by virtue of loans or any other business transactions with the sincere intention to repay them, Allah, Exalted is He, will facilitate his affairs and bless him with the means to repay it or handsomely compensate his creditor in the Hereafter if the debtor fails to repay it in the worldly life. On the other hand, if someone takes people’s wealth by virtue of loans or any other business transactions with the intention to waste or refrain from repaying it, Allah, Exalted is He, shall destroy his wealth, by rendering it of no real benefit in the worldly life, as a punishment for his evil intention and he shall also face the consequences of refrainment from repayment in the Hereafter.
It is deduced from the hadeeth that a good intention is an effective means to be blessed with Rizq (i.e., provision), have one’s needs fulfilled, and relish relief of distress, and that an evil intention is a cause for ruin and loss. .

2388

Aboo Dharr (may Allah be pleased with him) narrated:
Once, while I was in the company of the Prophet ﷺ, he saw the mountain of Uhud and said, "I would not like to have this mountain turned into gold for me unless nothing of it, not even a single Dinar remains of it with me for more than three days (i.e., I will spend all of it in Allah's Cause), except that Dinar which I will keep for repaying debts." Then he ﷺ said, "Those who are rich in this worldly life would have little reward in the Hereafter except those who spend their money here and there (in Allah's Cause), and they are few in number." Then he ﷺ ordered me to stay at my place and went not far away. I heard a voice and intended to go to him but I remembered his order, "Stay at your place till I return." On his return I said, "O Allah's Messenger ﷺ!(What was) that noise which I heard?" He ﷺ said, "Did you hear anything?" I said, "Yes." He ﷺ said, "Angel Jibreel (Gabriel) came and said to me, 'Whoever amongst your followers dies, worshipping none along with Allah, will enter Paradise.'" I said, "Even if he did such-and-such things (i.e., even if he stole or committed Fornication)" He (Angel Jibreel) said, "Yes."
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Commentary :
Wealth is one of the trials put by Allah, Exalted is He, to His servants (as tests), and the refrainment from striving in pursuit of much wealth safeguards one from its evil temptations. Therefore, the Prophet ﷺ did not like wealth much and used to generously spend it in charity whenever he acquired it.
In this hadeeth, Aboo Dharr ibn Jundub ibn Junaadah Al-Ghaffaaree (may Allah be pleased with him) related that he was once in the company of the Prophet ﷺ when he saw the mountain of Uhud, a mountain north of Al-Madeenah about 4 km from the Prophet's Mosque. He ﷺ said that he would not like to have this mountain turned into gold for him unless nothing of it, not even a single Dinar of it remained with him for more than three days, except a Dinar which he would keep for repaying his debts.
Afterward, he ﷺ stated that those who acquire abundant wealth in this worldly life will earn fewer rewards in the Hereafter, except those who spend their wealth in Allah's Cause. He ﷺ was then walking with Aboo Dharr (may Allah be pleased with him). He ﷺ ordered Aboo Dharr (may Allah be pleased with him) to stay at his place until he ﷺ came back, and went not far away. Aboo Dharr (may Allah be pleased with him) heard a voice and intended to go to him but remembered his order, "Stay at your place till I return." In compliance with the Prophet’s command, Aboo Dharr (may Allah be pleased with him) remained, and when he ﷺ returned, he said, “O Allah's Messenger ﷺ! (What was) that noise which I heard?” He ﷺ said, “Did you hear anything?” Aboo Dharr (may Allah be pleased with him) said, “Yes.” He ﷺ told him that it was Angel Jibreel (Gabriel) bearing the glad tidings that whoever amongst his followers dies, worshipping none besides Allah, Exalted is He, will enter Paradise. The Prophet ﷺ asked Angel Jibreel, “Even if he did such-and-such things (i.e., even if he stole or committed Fornication)?” Angel Jibreel said, "Yes." This means that whoever dies while adhering to Tawheed, worshipping none but Allah, Exalted is He, shall enter Paradise, even if he shall be subjected to any punishment in Hellfire before entering it; he shall not abide in Hellfire endlessly.
The hadeeth urges Muslims to assign care and attention to the gravity of incurring debts and the obligation of repayment, and encourages them to spend in charity.
It is deduced from the hadeeth that the Prophet ﷺ displayed the highest degree of the enjoined renouncement of worldly pleasures, so much that he ﷺ disliked to keep any worldly gains for himself and wished to spend them all in charity for those who deserve them, and keep only what suffices the fulfillment of others’ financial rights.
The hadeeth highlights the politeness of Aboo Dharr (may Allah be pleased with him) with the Prophet ﷺ and his thoughtfulness and compassion for Him, keenly ensuring his safety and that nothing should happen to him that may slightly harm him. This is a manifestation of the enjoined thoughtfulness towards elders. Moreover, a young person should not invade the privacy of the elders when they are alone, nor should he spy on them, sit with them, or keep their company except with their permission.
It is also inferred therefrom that young people are enjoined to comply with the elders’ orders rather than doing what defiantly contravenes their instructions, even if it seemed the sound opinion to ward off an evil, until it is verified, and then warding off the certain evil should be given precedence.
The hadeeth also underlines the divine grace conferred upon the nation of Prophet Muhammad ﷺ that a perpetrator of major sins who dies while adhering to Tawheed shall not be perpetuated in Hellfire, abiding therein endlessly.
It is also inferred therefrom that a follower may ask whom he follows about what benefits him with regard to his religious affairs, or adds to his knowledge, or helps him obtain any other benefits, and that a student may ask his teacher to verify the correctness of his own knowledge on a given matter against what he has learned and seemed contradictory.
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2396

Jaabir ibn ‘Abdullah(may Allah be pleased with them) said:
When my father died, he owed a Jew thirty Awsuq (i.e., plural of Wasaq, which equaled 60 Saa‘s, approximately 130 kg). I requested him to give me respite for repaying but he refused. I requested Allah's Messengerﷺ to intercede with the Jew. Allah's Messenger ﷺwent to the Jew and asked him to accept the fruits of my trees in place of the debt but the Jew refused. Allah's Messenger ﷺ entered the garden of the date-palms, wandering among the trees and ordered me (saying), "Pluck (the fruits) and give him his due." So, I plucked the fruits for him after the departure of Allah's Messenger ﷺ and gave his thirty Awsuq, and still had seventeen Awsuq extra for myself.” Narrated Jaabir (may Allah be pleased with him): I went to Allah's Messengerﷺ to inform of what had happened, but found him praying ‘Asr prayer. After the prayer I told him about the extra fruits which remained. Allah's Messenger ﷺtold me to inform (‘Umar) Ibn Al-Khattaab (may Allah be pleased with him) of it. When I went to ‘Umar and told him about it, ‘Umar said, "When Allah's Messengerﷺ walked in your garden, I was sure that Allah would definitely bless it."
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Commentary :
A Muslim is enjoined to strive to fulfill the needs of his Muslim brothers, especially those who explicitly ask for his help. He should (hasten to their help and) stand by them until their need is fulfilled.
In this hadeeth, Jaabir ibn ‘Abdullah (may Allah be pleased with them) related that his father ‘Abdullah ibn Haraam (may Allah be pleased with him) had died in the Battle of Uhud while owing a debt of thirty Awsuq (i.e., plural of Wasaq, which equaled 60 Saa‘s, approximately 130 kg) to a Jewish man. It was said that the man’s name was Aboo Al-Shahm. A Wasaq equals 60 Saa‘s, the Saa’ equals four Mudds, and the Mudd is the measure of two open medium-sized handfuls. Jaabir (may Allah be pleased with him) asked the Jewish creditor to give him respite until he was able to repay the debt, but he refused. Therefore, Jaabir (may Allah be pleased with him) asked the Prophet ﷺ to intercede for him with the Jewish creditor, and the Prophet ﷺ asked him to take the dates of Jaabir’s palm trees against the debt, but he refused. The Prophet ﷺ entered Jaabir’s garden, wandered among the trees, and verified that the dates were not enough to repay the debt. He ﷺ said to Jaabir (may Allah be pleased with him): "Pluck (the fruits) and give him his due." He (may Allah be pleased with him) plucked the dates for him after the departure of Allah's Messenger ﷺ and gave the thirty Awsuq that his late father owed, and still had seventeen Awsuq extra for himself, by the blessing of the Prophet ﷺ.
Jaabir (may Allah be pleased with him) went to Allah's Messengerﷺ to inform him of what had happened and how his palm trees were blessed, but found the Prophet ﷺ praying ‘Asr prayer. After the prayer, he (may Allah be pleased with him) told him about the extra dates which remained. Allah's Messenger ﷺtold him to inform (‘Umar) Ibn Al-Khattaab (may Allah be pleased with him) of it. When he went to ‘Umar (may Allah be pleased with them) and told him about it, ‘Umar said, "When Allah's Messengerﷺ walked in your garden, I was sure that Allah, Exalted is He, would definitely bless it.” The Prophet ﷺ named ‘Umar (may Allah be pleased with him) in particular because he showed interest in Jaabir’s story.
It is deduced from the hadeeth that a ruler may personally fulfill the needs of the ruled and intercede with one of them for another.
The hadeeth includes a clear sign on the Prophet’s ﷺprophethood, performing a miracle by blessing a small quantity of fruits to be enough to repay all the due debts and have some extra fruits left.
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2399

Narrated Aboo Hurayrah (may Allah be pleased with him)
The Prophet ﷺ said, "I am closer to the believers than their own selves in this worldly life and in the Hereafter, and if you like, you can read Allah's Statement (which means): {The Prophet is worthier of the believers than themselves.} [Quran 33:6] So, if a true believer dies and leaves behind some property, it will be for his inheritors (from the father's side), and if he owed debts to be paid or needy offspring, then they should come to me as I am the guardian of the deceased."
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Commentary :
The Prophet ﷺ was sent to usher people out of the darkness (of misguidance) into the light (of divine guidance). He ﷺ was a mercy bestowed on the worlds, and was exceptionally kind to the elderly and merciful to the young. He ﷺ thoughtfully cared for the distressed, assigned care and attention to all those around him, and identified with their feelings.
In this hadeeth, the Prophet ﷺ underlined that he ﷺ was closer to all the believers, meaning worthier of them, than their own selves, with regards to all their worldly and religious affairs. Hisﷺstatement conforms with the ayah that reads (which means): {The Prophet is more worthy of the believers than themselves.} [Quran 33:6]. He ﷺ was kinder to people than their own selves; their self-enjoined selves ushered them into what incurredtheir own destruction, while he ﷺ called them to their deliverance. The Prophet ﷺ did not mention in this hadeeth the due rights he ﷺ has over the believers with regard to such proximity. In return, the believers are required to give precedence to obeying the Prophet ﷺ over their own desires, even if it is difficult for them, and to love him more than they love themselves. It was narrated on the authority of Anas (may Allah be pleased with him), as recorded in Saheeh Al-Bukhaaree and Saheeh Muslim, that the Prophet ﷺ said: “None of you truly believes until he loves me more than his own father, child, and all people.”
He ﷺ stated that if a Muslim dies and leaves behind wealth, he will be inherited by his own heirs and relatives on his father’s side, meaning that his heirs are worthier of inheriting his estate. However, whoever dies while owing debts or leaving behind dependents, i.e., young children, wife and those who need financial support, the Prophet ﷺ is closer to him than all people. He ﷺ committed himself to repay his debts and provide for his dependents!
In the beginning, the Prophet ﷺ refrained from leading the funeral prayer for a deceased person if he owed unpaid debts, unless someone repaid them or he had left wealth to repay them, because these debts are other people’s rights that must be fulfilled. It is noteworthy that it was not incumbent on the Prophet ﷺ to refrain from leading the funeral prayer for an indebted deceased person(he ﷺ was not enjoined to do so), but he ﷺ refrained from it to urge people to repay their debts, lest they would miss out on having him lead their funeral prayer. After the conquests and the riches bestowed upon Muslims by Allah, Exalted is He, and the gravity of incurring debts was emphasized within the hearts and minds of Muslims, the Prophet ﷺ used to repay the debts of the deceased who left behind no wealth. We implore Allah, Exalted is He, to send His peace and blessings on the Prophet ﷺ, and reward him handsomely for his care and love for us; Allah is the Al-Forgiving and Especially Merciful.
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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..

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‘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

| Hadiths

Narrated Aboo Hurayrah (may Allah be pleased with him) Allah's Messenger ﷺ said, "Do not withhold superfluous water, for that will prevent people from grazing their cattle." .

Narrated Aboo Hurayrah (may Allah be pleased with him) The Prophet ﷺ said, "By Him in Whose Hands my soul is, I will drive some people away from my Hawdh (i.e.,Basin) on the Day of Resurrection as strange camels are expelled from a private trough.”.

Narrated Aboo Hurayrah (may Allah be pleased with him) The Prophet ﷺ said, "One of the rights of a she-camel is that it should be milked at a place of water." .

Narrated Aboo Hurayrah (may Allah be pleased with him) The Prophet ﷺsaid, “Whoever takes the money of the people with the intention of repaying it, Allah, Exalted is He, will repay it on his behalf, and whoever takes it in order to destroy it, then Allah will destroy him.” .