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Hadith
126
It was narrated that al-Aswad said: Ibn al-Zubayr said to me: ‘A’ishah used to tell many things exclusively to you; what did she tell you about the Kaaba? I said: She told me that the Prophet (blessings and peace of Allah be upon him) said: “O ‘A’ishah, were it not that your people only recently left disbelief behind, I would have demolished the Kaaba [and rebuilt it], and I would have given it two doors, a door for the people to enter and a door for them to exit.” And Ibn al-Zubayr did that..

Commentary : The Kaaba is the House of Allah on earth and the qiblah of the Muslims. Allah has honoured it, caused people to hold it in high esteem and love it, and has made it a destination for the Hajj.
In this hadith, the Tabi’i al-Aswad ibn Yazid al-Nakha‘i narrates that ‘Abdullah ibn al-Zubayr said to him: ‘A’ishah (may Allah be pleased with her) used to narrate some hadiths exclusively to you. ‘Abdullah asked him what she had told him about the Kaaba, and he told ‘Abdullah ibn al-Zubayr that she had narrated to him what the Prophet (blessings and peace of Allah be upon him) had said about demolishing and rebuilding the Kaaba. The Prophet (blessings and peace of Allah be upon him) wanted to demolish it and rebuild it, giving it two doors, a door through which the people could enter and another through which they could exit. But he did not do that, because Quraysh used to venerate the Kaaba greatly, so he was afraid that – because they had only recently left disbelief behind and entered Islam – they might think that he was changing its structure so that he could have exclusive honour and pride in that regard.
This change was in fact made by Ibn al-Zubayr (may Allah be pleased with him), meaning that he rebuilt the Kaaba in the manner that the Prophet (blessings and peace of Allah be upon him) had wanted. Then al-Hajjaj came and put it back as it had been, and those who came after him left it as it was, for fear that the people might start to tinker with the Kaaba, repeatedly demolishing it and rebuilding it, which would undermine the esteem in which people held it.
This hadith indicates that a matter that serves some interest may be abandoned lest it lead to some evil consequences.
It indicates that one may refrain from objecting to a reprehensible action lest doing so lead to something even more reprehensible.
It indicates that if, in the running of his people’s affairs, the ruler is faced with two options, he should choose that which best serves their interests, even if it is not the best option, so long as it is not haram.
It indicates that the ruler may strive to soften the hearts of his subjects so that they will not be resentful, and he should avoid what he fears could lead to them developing resentment, so long as that does not involve failing to do something that is enjoined in Islamic teachings..

127
‘Ali said: Speak to people at the level they can comprehend; do you want Allah and His Messenger to be rejected?.

Commentary : People’s ability to understand issues and make sense of them varies. Part of the scholar’s insight and proper understanding is that he should speak to each individual and group at the level that their minds can grasp and will not be put off by.
In this report, the Commander of the Faithful, ‘Ali ibn Abi Talib (may Allah be pleased with him) advises us to speak to people at their intellectual level about issues that they will be able to understand, and to refrain from talking about that which will be confusing for them and difficult to understand, lest that lead to them rejecting what Allah and His Messenger said, and not believing them. If people hear something that their minds cannot comprehend, they will quickly reject it. Hence the scholar can use various approaches to present his knowledge when speaking to people. So he should speak to ordinary people in a manner that they can understand, then speak exclusively to intelligent people and seekers of knowledge about some subtle matters, and explain them to them.
This hadith indicates that one should pay attention to the circumstances of the audience and their ability to understand.
It also indicates that we should choose a clear and straightforward approach when calling people to Islam..

128
It was narrated from Anas ibn Malik that the Prophet (blessings and peace of Allah be upon him) said, when Mu‘adh was riding behind him on his mount: “O Mu‘adh ibn Jabal!” He said: Here I am at your service, O Messenger of Allah. He said: “O Mu‘adh!” He said: Here I am at your service, O Messenger of Allah. That happened three times. He said: “There is no one who bears witness that none has the right to be worshipped but Allah and that Muhammad is the Messenger of Allah, sincerely from the heart, but Allah will forbid him to the Fire.” Mu‘adh said: Should I not tell the people about that, so that they will be of good cheer? He said: “Then they would rely on that [and not strive].” But Mu‘adh narrated it before he died, for fear of incurring sin [by withholding knowledge]..

Commentary : The testimony of Tawhid is a matter of great virtue, by means of which a person enters Islam and exits disbelief, and by virtue of it he will be saved on the Day of Resurrection from abiding forever in the Fire.
In this hadith, Anas (may Allah be pleased with him) narrates something that the Prophet (blessings and peace of Allah be upon him) told Mu‘adh ibn Jabal (may Allah be pleased with him), when he was riding behind the Prophet (blessings and peace of Allah be upon him) on his mount. The Prophet (blessings and peace of Allah be upon him) called out to Mu‘adh, repeating the call three times, to highlight the importance of what he was going to tell him. Each time, Mu‘adh (may Allah be pleased with him) responded by saying: Labbayka ya Rasulallah wa sa‘dayk (Here I am at your service, O Messenger of Allah). In other words, I respond to you, O Messenger of Allah, time after time; or, I am adhering to obedience to you time after time, seeking bliss and well-being in this world and the hereafter each time I respond to you. This means that he was responding to the Messenger of Allah (blessings and peace of Allah be upon him) and affirming his willingness to obey him in whatever instructions he gave him. As Mu‘adh (may Allah be pleased with him) responded well and listened attentively, the Prophet (blessings and peace of Allah be upon him) told him that there is no one who testifies that none has the right to be worshipped but Allah, so none is worshipped rightfully except Him, and that Muhammad is the Messenger of Allah, sincerely from the heart, but Allah will forbid him to the Fire, meaning that He will forbid him to abide therein forever. The phrase “sincerely from the heart” means that what matters is that saying and uttering the twin declaration of faith (al-shahadatayn) should be based on what one believes in the heart. This is by way of excluding the hypocrite, because the words of the twin declaration of faith will not benefit the hypocrite on the Day of Resurrection, for he did not say these words sincerely from the heart. Mu‘adh (may Allah be pleased with him) asked the Prophet (blessings and peace of Allah be upon him) to let him tell the people about this, so that they would rejoice and be of good cheer, but the Prophet (blessings and peace of Allah be upon him) was concerned lest the people rely on it, and therefore strive less and do fewer acts of worship. So Mu‘adh did not narrate it to anyone until just before he died, for fear of falling into the sin of withholding knowledge.
It was said that the apparent meaning of the report indicates that all those who utter the twin declaration of faith will not enter the Fire, because of the general and emphatic meaning of the hadith, but the definitive proof of Ahl al-Sunnah indicates that a group of believers who sinned will be punished in the Fire for the sins that they committed, then they will be brought forth from the fire through intercession.
This hadith gives great glad tidings to those who affirm the oneness of Allah that if the one who committed major sins dies affirming the oneness of Allah, he will not abide in the Fire forever.
It also indicates that there are some types of knowledge that may be told to all people, and some types that may be given only to the elite.
It highlights the humbleness of the Prophet (blessings and peace of Allah be upon him).
It highlights the high status of Mu‘adh ibn Jabal (may Allah be pleased with him) in terms of knowledge, because the Prophet (blessings and peace of Allah be upon him) told some knowledge exclusively to him.
It indicates that words may be repeated for a purpose and to make a point.
It indicates that one may respond by saying, Labbayka wa sa‘dayk (here I am at your service)..

129
It was narrated that Anas ibn Malik said:  I was told that the Prophet (blessings and peace of Allah be upon him) said to Mu‘adh ibn Jabal: “Whoever meets Allah not associating anything with Him will enter Paradise.” He said: Should I not tell the people this good news? He said: “No, for I fear that they will rely on that [and stop striving].”.

Commentary : The heart cannot be sound unless it is completely free of shirk, which is contrary to Tawhid, because the worst type of wrongdoing and evil in this world is shirk or associating others with Allah, for that is the cause of a person abiding forever in the Fire.
In this hadith, Anas (may Allah be pleased with him) narrates that the Prophet (blessings and peace of Allah be upon him) told Mu‘adh (may Allah be pleased with him) that whoever dies as a believer, associating nothing with Allah, in the sense that he worships Allah alone, knowing that none is rightfully worshipped except Him, and believing this in his heart, as indicated by these reports, will enter Paradise by the grace of Allah, either straight away or after being punished, but this does not include the hypocrites. Mu‘adh (may Allah be pleased with him) asked him to let him tell the people about that so that they might rejoice and be of good cheer, but the Prophet (blessings and peace of Allah be upon him) told him not to do that, for fear that they would rely on that and would strive less and do fewer acts of worship. According to the report narrated by al-Bukhari, Mu‘adh (may Allah be pleased with him) narrated this hadith just before he died, for fear of falling into the sin of withholding knowledge.
This hadith highlights the virtue of Tawhid and the danger of shirk.
It indicates that that there are some types of knowledge that may be told to all people, and some types that may be given only to the elite.
It highlights the status and knowledge of Mu‘adh ibn Jabal (may Allah be pleased with him), because the Prophet (blessings and peace of Allah be upon him) told some knowledge exclusively to him.
It indicates that it is prescribed for the seeker of knowledge to ask about that concerning which he is not certain.
It also gives great glad tidings to those who affirm the oneness of Allah..

130
It was narrated that Umm Salamah said: Umm Sulaym came to the Messenger of Allah (blessings and peace of Allah be upon him) and said: O Messenger of Allah, Allah is not too shy to tell the truth; does a woman have to do ghusl if she has an erotic dream? The Prophet (blessings and peace of Allah be upon him) said: “[Yes], if she sees water.” Umm Salamah covered her face, and said: O Messenger of Allah, can a woman have an erotic dream? He said: “Yes, may your hands be rubbed with dust. How else would her child resemble her?”.

Commentary : All shyness (haya’) is good, for it is part of faith and is one of the praiseworthy characteristics that both men and women should seek to acquire.
In this hadith, Zaynab, the daughter of Umm Salamah (may Allah be pleased with her), narrates that Umm Sulaym – who was the mother of Anas ibn Malik and the wife of Talhah ibn ‘Ubaydillah (may Allah be pleased with them all) – came to the Messenger of Allah (blessings and peace of Allah be upon him) in the presence of Umm Salamah, the wife of the Prophet (blessings and peace of Allah be upon him). She introduced her question by saying: Allah is not too shy to tell the truth, so He would not refrain from explaining the truth and making it clear. That was because what she was going to say to the Prophet (blessings and peace of Allah be upon him) was something that women usually feel too shy to mention in the presence of men. Then she asked her question: Does a woman have to do ghusl if she has an erotic dream, and sees in her dream that a man is having intercourse with her? The Prophet (blessings and peace of Allah be upon him) responded by saying that ghusl is required of her if she sees “water”, meaning discharge, when she wakes up. If she does not see it, then she does not have to do ghusl. Umm Salamah (may Allah be pleased with her) covered her face out of embarrassment at this question, because the emission of a discharge in women is indicative of strong desire for men, and she asked the Prophet (blessings and peace of Allah be upon him) in astonishment: Can a woman have an erotic dream? In other words, can a woman see discharge and have an erotic dream like men? He answered: Yes, a woman may have an erotic dream and see discharge. Then he said to her: “May your hands be rubbed with dust,” meaning: May you become poor and left with nothing. This was a saying among the Arabs, but they did not mean it literally as a prayer against the one to whom it was addressed. Then the Prophet (blessings and peace of Allah be upon him) said: How else would her child resemble her? In other words, for what other reason would her child resemble her, if she did not emit a discharge of her own? The discharge of the man is thick and white, and the discharge of the woman is thin and yellow. It was narrated that whichever of the two discharges overwhelms the other, the child will resemble that parent.
This hadith indicates that there is no need to feel shy when seeking knowledge and asking questions about religion, because it is truth.
It highlights the fact that women emit discharge and may see erotic dreams like men, and because of this discharge the child may resemble the mother.
It also indicates that it is enjoined for the one who has an erotic dream to do ghusl if he (or she) sees “water” (discharge) after waking up.
And it indicates that the child may resemble his father or his mother..

131
It was narrated from ‘Abdullah ibn ‘Umar that the Messenger of Allah (blessings and peace of Allah be upon him) said: “Among trees, there is one tree whose leaves do not fall, and it is like the Muslim. Tell me what it is.” The people started listing the trees of the desert. ‘Abdullah said: It occurred to me that it was the palm tree, but I felt too shy to say anything. Then they said: Tell us what it is, O Messenger of Allah. He said: “It is the palm tree.” ‘Abdullah said: I told my father about what had occurred to me, and he said: If you had said it, that would have been dearer to me than such and such..

Commentary : The Prophet (blessings and peace of Allah be upon him) was a wise teacher and great educator. He used to give likenesses to the people to explain some ideas.
In this hadith, ‘Abdullah ibn ‘Umar (may Allah be pleased with him) narrates that the Prophet (blessings and peace of Allah be upon him) asked his companions about the tree whose leaves do not fall, which he likened to the Muslim. They started to think only about trees of the desert, each of them listing different types of desert trees, but the palm tree completely slipped their minds. Ibn ‘Umar (may Allah be pleased with him) thought to himself that it was the palm tree, but he was too shy to mention what he had in mind, out of respect for the senior Sahabah present, who could not give the right answer. So the Prophet (blessings and peace of Allah be upon him) gave them the answer, telling them that it was the palm tree. The palm tree is like the Muslim in the sense that it offers a great deal of goodness: it constantly offers shade (because it does not lose its leaves), it bears good fruit, and it offers many other benefits. It is full of benefits, goodness and beauty. Similarly, the believer is all good because he does many acts of worship, has good characteristics, and persists in doing righteous deeds, giving charity and doing all kinds of good deeds. So it is as if he never stops doing good, so he constantly does good deeds just as the leaves of the palm tree are always there, then it gives fruits at the right time.
Then ‘Abdullah told his father, ‘Umar ibn al-Khattab (may Allah be pleased with him) of what had occurred to him, that it was the palm tree, but he had felt too shy to mention that. His father said to him: If you had said it and told the Messenger (blessings and peace of Allah be upon him) that it is the palm tree, that would have been dearer to me than having such and such; in other words, then being given such and such, such as red camels, for example. Ibn Hibban added in his Sahih: I think he said: Red camels. ‘Umar only wished for that so that the Prophet (blessings and peace of Allah be upon him) would offer supplication for his son, and he would thus attain the blessing of his supplication, as ‘Abdullah ibn ‘Abbas (may Allah be pleased with him) did, and so that it would be clear that his son possessed smartness and understanding from an early age, and thus would become prominent when he grew up.
In this hadith we see that a knowledgeable person may ask questions of those who want to learn, in order to see how smart they are and how much they understand.
It also indicates that one should show respect to elders, as Ibn ‘Umar did. But if the elder cannot work it out, then the younger person may speak up.
This hadith also highlights the intelligence of ‘Abdullah ibn ‘Umar (may Allah be pleased with him), for Allah (may He be exalted) gifted him with intelligence.
It highlights the virtue of the palm tree and how it is like the Muslim, and how it is blessed because of what it bears of fruits.
It indicates that a man may be keen for his son to show that he has more knowledge than one who is older than him.
It indicates that a father may express happiness with the intelligence and smartness of his son..

132
It was narrated that ‘Ali ibn Abi Talib said: I was a man who emitted a great deal of madhiy, so I told al-Miqdad ibn al-Aswad to ask the Prophet (blessings and peace of Allah be upon him) about that; he asked him and he said: “Do wudu’ for it.”.

Commentary : Islam is the religion of mercy and compassion towards people, and seeks to make things easy for them. It is also the religion of purity and cleanliness. One of the things that proves this is the fact that Islam makes things easy for people and pays attention to their circumstances.
In this hadith, ‘Ali ibn Abi Talib (may Allah be pleased with him) says: I was a man who emitted a great deal of madhiy, which is a thin, white liquid that is usually emitted when desire is provoked, and when playing with one’s wife and kissing her, or looking with desire, or remembering, or after urinating. It usually precedes the omission of maniy (semen) or follows it. According to a report narrated by Abu Dawud, ‘Ali said: I began to do ghusl for it during the winter until I got cracks in the skin of my back. Thus it is clear that the reason why he asked this question was that he was doing ghusl a great deal, which had a harmful effect on his body, because he thought that this came under the heading of janabah. So he asked al-Miqdad ibn al-Aswad to ask the Prophet (blessings and peace of Allah be upon him) about the omission of madhiy and what is required of the one who experiences that. ‘Ali (may Allah be pleased with him) only felt too shy to ask the Messenger of Allah (blessings and peace of Allah be upon him) because he was the husband of Fatimah, the daughter of the Prophet (blessings and peace of Allah be upon him). This was a praiseworthy kind of shyness, because it did not prevent him from learning what he did not know and sending someone to ask in his stead.
So al-Miqdad (may Allah be pleased with him) asked the Prophet (blessings and peace of Allah be upon him) about that, and he told him, “Do wudu’ for it.” Therefore the one who emits madhiy must do wudu’ only, not ghusl. In al-Sahihayn it is narrated that the Prophet (blessings and peace of Allah be upon him) instructed him to wash his penis in addition to doing wudu’.
This hadith highlights good conduct with one’s in-laws, and that the husband should not mention anything having to do with intercourse and intimacy with women in the presence of his wife’s father, brother, son and other relatives.
It also highlights the keenness of the Sahabah (may Allah be pleased with them) to find out about issues of purification (taharah) and other Islamic rulings.  .

133
It was narrated from ‘Abdullah ibn ‘Umar that a man stood up in the mosque and said: O Messenger of Allah, from where do you instruct us to enter ihram? The Messenger of Allah (blessings and peace of Allah be upon him) said: “The people of Madinah should enter ihram from Dhul Hulayfah; the people of al-Sham [Greater Syria] should enter ihram from al-Juhfah; and the people of Najd should enter ihram from Qarn.” Ibn ‘Umar said: They claim that the Messenger of Allah (blessings and peace of Allah be upon him) said: “And the people of Yemen should enter ihram from Yalamlam.” Ibn ‘Umar used to say: I did not learn this from the Messenger of Allah (blessings and peace of Allah be upon him)..

Commentary : There are miqats for Hajj, from which the pilgrim must enter ihram; there are rulings concerning them which are explained in detail in the Sunnah of the Prophet (blessings and peace of Allah be upon him).
In this hadith, ‘Abdullah ibn ‘Umar tells us that a man stood up in the Prophet’s Mosque and asked the Messenger of Allah (blessings and peace of Allah be upon him): From where do you instruct us to enter ihram? In other words, from where should we begin to recite the talbiyah, raising our voices in reciting it, with the intention of entering ihram for Hajj or ‘umrah?
The Prophet (blessings and peace of Allah be upon him) instructed the people of Madinah to enter ihram from Dhul Hulayfah, which is a place outside Madinah on the road to Makkah, it is the miqat of the people of Madinah. The distance between it and Makkah is 420 km; therefore it is the furthest of the miqats from Makkah. For the people of al-Sham and those who pass through [their land], the miqat is al-Juhfah, which is located between Makkah and Madinah, at a distance of approximately 190 km from Makkah. It is a village near Rabigh. For the people of Najd and those who pass through [their land], the miqat is Qarn, i.e., Qarn al-Manazil, which nowadays is called al-Sayl al-Kabir. Its location is 55 km north of the city of al-Ta’if; it is 75 km from Makkah. Najd is the land between the Hijaz and Iraq; Najd now forms the centre of the Arabian Peninsula; in the middle of Najd lies the city of Riyadh, the capital of the Kingdom of Saudi Arabia. Najd includes many regions, including Qasim, Sudayr, al-Aflaj, al-Yamamah, al-Washm and others.
Then Ibn ‘Umar stated that he did not know that the Prophet (blessings and peace of Allah be upon him) instructed the people of Yemen to enter ihram from Yalamlam, which is a mountain to the south of Makkah, 85 km away.
This hadith highlights the keenness of the Sahabah to convey the hadiths of the Messenger of Allah (blessings and peace of Allah be upon him) in the manner he said them, even if they did not understand some of what he said. .

134
It was narrated from Ibn ‘Umar from the Prophet (blessings and peace of Allah be upon him) that a man asked him: What may the muhrim (pilgrim in ihram) wear? He said: “He should not wear a chemise, or a turban, or trousers, or a burnouse, or any garment that has been dyed with safflower or saffron. If he cannot find sandals, then let him wear khuffs (a kind of leather footwear that covers the ankle) but let him cut them down so that they come below the ankles.”.

Commentary : Islamic teachings explain the rulings of ihram for Hajj and ‘umrah, which includes the clothing that it is prescribed for the muhrim to wear and the rulings concerning it. In this hadith, ‘Abdullah ibn ‘Umar (may Allah be pleased with him) narrated that a man asked the Prophet (blessings and peace of Allah be upon him): What may the muhrim wear? So the Prophet (blessings and peace of Allah be upon him) explained what it is not permissible for the muhrim to wear, and that he should not wear a turban, which is wrapped around the head and is the same size as the head and made to fit it, because it comes under the heading of a garment that is made to fit; or a chemise, which is what covers the upper part of the body and is made to fit its shape; or trousers, which are worn instead of the izar (waist-wrapper) to cover the lower half of the body; or a burnouse, which is a garment with a hood to cover the head, because it is made to fit the body. The guideline on these prohibited things is that any garment that is made to fit the body and may be worn without having to wrap it and tie it should not be worn by the muhrim.
He should not wear any garment that has been dyed with safflower, which is a plant that has a good fragrance, or with saffron, which is a kind of perfume. The prohibition here is on wearing garments that have been dyed with safflower or saffron. Then the Prophet (blessings and peace of Allah be upon him) stated that it is permissible for the muhrim to wear khuffs after cutting off their tops, if he cannot find any sandals, so as to leave the ankles bare. The khuff is a kind of footwear made of thin leather that covers the ankles and more.
Although the man’s question was about what the muhrim may wear, the Prophet (blessings and peace of Allah be upon him) mentioned in his answer what could be limited instead of what could not be limited, in order to be concise and brief, because the questioner asked about what may be worn, but the answer has to do with what may not be worn, since the basic principle is that things are permissible, and if he had listed what may be worn, it would have taken too long. In fact there was the fear that the one who heard that might misinterpret what he heard, and think that it applied only to the muhrim. Moreover, what matters here is what is not allowed, not what it is permissible to wear, because there is no particular type of clothing that is required; rather the muhrim is required to avoid a few specific things.
This hadith indicates that an answer may be given in more detail than the questioner asked about, if there is an interest to be served by that..

135
It was narrated that Abu Hurayrah said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “The prayer of one whose wudu’ was invalidated will not be accepted until he does wudu’.” A man from Hadramawt asked: What could invalidate wudu’, O Abu Hurayrah? He said: Breaking wind, either silently or loudly. .

Commentary : This hadith discusses what invalidates wudu. The one whose wudu’ is invalidated is not allowed to do anything for which wudu’ is required, such as praying. Purifying oneself after wudu’ has been invalidated is a condition of prayer being valid.
In this hadith, Abu Hurayrah (may Allah be pleased with him) tells us that the Prophet (blessings and peace of Allah be upon him) said: “The prayer of one whose wudu’ was invalidated will not be accepted until he does wudu’.” In other words, until he purifies himself with water. Anyone who prays when his wudu’ has been invalidated, his prayer will not be accepted and it is not valid. Abu Hurayrah (may Allah be pleased with him) explained what invalidates wudu’ in this hadith as breaking wind, either silently or loudly; in both cases, it refers to wind being expelled from the back passage. However, this is not the only thing that invalidates wudu’, as urination and defecation both invalidate wudu’ too, and they also come under the heading of minor impurity. Janabah and having intercourse also invalidate wudu’, but they come under the heading of major impurity; and there are other things that invalidate wudu’. He only mentioned one of the things that invalidate wudu’, because he was answering someone who asked him about one whose wudu’ is invalidated whilst he is praying, so he gave an answer concerning one who is praying and finds that his wudu’ is invalidated involuntarily, because urination, defecation and touching do not usually happen when praying. This is similar to the case in which the Prophet (blessings and peace of Allah be upon him) told the one who is not sure whether his wudu’ became invalid whilst he was praying: “One should not stop [praying] unless he hears a sound or notices a smell,” because this is the usual way in which a person’s wudu’ may become invalid whilst praying, and it cannot be imagined that any of the other cases would be applicable in prayer. It is as if he answered the questioner with regard to something of which he was unaware, or with regard to what he needed to know in most cases, or what often happens when praying..

136
It was narrated that Nu‘aym al-Mujmir said: I climbed up to the top of the mosque with Abu Hurayrah and he did wudu’, then he said: I heard the Prophet (blessings and peace of Allah be upon him) say: “Indeed my ummah will be called on the Day of Resurrection with bright faces and limbs, because of the traces of wudu’.” So whoever among you is able to expand the area of his face that will shine, let him do so..

Commentary : Allah (may He be exalted) has ordained for the believers characteristics and features by which they will be distinguished from others in the hereafter, and by which the Prophet (blessings and peace of Allah be upon him) will recognize his followers on the Day of Resurrection, as signs of faith and Islam, such as the traces of wudu’, which will appear in the form of light that will be visible on the parts of the body that are washed in wudu’.
In this hadith, Nu‘aym al-Mujmir narrates that he climbed up to the roof of the Prophet’s Mosque with Abu Hurayrah, who did wudu’ in a complete and thorough manner, giving each part its due share of water and washing. Then he told him that the Prophet (blessings and peace of Allah be upon him) had given the glad tidings to his ummah who responded to his call, that Allah (may He be exalted) would give them a distinct sign on the Day of Resurrection and would call them before all people with shining faces and limbs, because of the traces of wudu’. The word translated here as shining faces refers to white markings on the forehead [of a horse]; what is meant here is the light that will appear on the faces of the ummah of Muhammad (blessings and peace of Allah be upon him). The word translated here as shining limbs refers to white markings on the legs [of a horse]; what is meant here is also light, for wudu’ leaves traces on the face, legs and arms that will be white and light on the Day of Resurrection. This is something that will be unique to this ummah among all other nations. Because wudu’ leaves these traces, Abu Hurayrah (may Allah be pleased with him) advised people to expand this brightness, as he said: So whoever among you is able to expand the area of his face that will shine, let him do so. So he should expand the brightness of his face and limbs. He mentioned the brightness on the face only, because it also implies brightness on the limbs. And it was said that he mentioned the brightness on the face only, to the exclusion of the limbs, because the face is the noblest part that is washed in wudu’ and it is what is first seen and noticed in a person. However the report narrated by Muslim mentions both, as it says: “Let him expand the area of his face and limbs that will shine.”.

137
It was narrated from ‘Abbad ibn Tamim, from his paternal uncle, that a man complained to the Messenger of Allah (blessings and peace of Allah be upon him) who sometimes thought that he felt something whilst praying. He said: “One should not stop [praying] unless he hears a sound or notices a smell.”.

Commentary : This hadith forms the basis for one of the major fiqhi guidelines, which is that certainty cannot be dispelled by uncertainty. In it, it says that ‘Abdullah ibn Zayd (may Allah be pleased with him) came to the Prophet (blessings and peace of Allah be upon him) and complained to him that a man may sometimes think that he feels something whilst praying, meaning that he thinks that he has passed wind. But the Prophet (blessings and peace of Allah be upon him) responded by telling him that he should not exit his prayer unless he is certain that he has passed wind, which is when he hears a sound or notices a smell, because he is certain that he was in a state of purity [when he started praying], and that certainty cannot be dispelled because of mere uncertainty; rather he should be certain that his wudu’ has been invalidated and that he has indeed passed wind. Hearing a sound and noticing a smell are mentioned because that is what usually happens when wudu’ is invalidated whilst praying. It cannot be imagined that it would be invalidated in any other way. It is as if he answered the questioner by telling him what he needed to know in most cases, or what usually happens when praying, because urinating, defecating, touching and other things that invalidate wudu’ do not usually happen when one is praying.
It was said that what the Prophet (blessings and peace of Allah be upon him) meant is that one should be certain that wudu’ has been invalidated; he did not mean that he should literally have heard it or smelt it, because wind may come out with no sound and no smell, or there may be something wrong with his hearing or sense of smell, so he does not hear the sound or notice the smell. In that case, the person’s wudu’ is invalidated if he is certain that he has passed wind..

140
It was narrated from ‘Ata’ ibn Yasaar, from Ibn ‘Abbas, that he did wudu’ and washed his face. He scooped up a handful of water, rinsed his mouth with it and rinsed his nose, then he scooped up another handful of water and did like this; he brought up his other hand and washed his face with both hands. Then he scooped up a handful of water and washed his right forearm with it. Then he scooped up another handful of water and washed his left forearm with it. Then he wiped his head. Then he scooped up a handful of water, sprinkled it on his right foot and washed it, then he scooped up another handful of water and washed his foot with it, meaning the left foot. Then he said: This is how I saw the Messenger of Allah (blessings and peace of Allah be upon him) doing wudu’..

Commentary : The Sahabah (may Allah be pleased with them) were keen to follow the Prophet’s Sunnah and to learn it and teach it to the Muslims who came after them in both word and deed. That includes the description of how the Messenger of Allah blessings and peace of Allah be upon him) did wudu’.
In this hadith, the scholar of the ummah, ‘Abdullah ibn ‘Abbas (may Allah be pleased with him) describes the steps of wudu’ in practical terms. He began by washing his face, but what is meant by the phrase, when he said that he started with the face, is something additional to what is obligatory and what is Sunnah, based on the fact that he mentioned the face a second time, after he mentioned rinsing the mouth with a new handful of water. So he began washing his face by rinsing his mouth, which means moving the water around in the mouth, then spitting it out. Then he rinsed his nose, by sniffing water into the nose then blowing it out, to clean the inside of the nose.
Then he took a handful of water in one hand, then brought up his other hand, and washed his face with it once, using both hands, because one hand may not reach all over the face properly. The definition of the face in terms of length is from the hairline to the chin and beard, and in terms of width it is from one ear to the other. Then he took another handful of water and washed his right forearm with it, up to the elbow, then he took another handful of water and washed his left forearm with it, up to the elbow. Then he wiped his head, and wiping is less than washing. What is meant by the head here is where the hair grows. According to a report narrated by Abu Dawood: Then he took a handful of water, shook it off his hand, then wiped his head. According to another report narrated by Abu Dawood: He wiped his head and ears, inside and out.
Then he took a handful of water and sprinkled it on his right foot, meaning that he poured the water little by little, until he washed his foot. Then he took another handful of water and washed his left foot with it. He washed his feet up to the ankles, as is narrated in the reports. It was said that the reason for mentioning sprinkling, rather than washing, was to highlight how little water is used to wash a part for which it is likely that people would use too much water. This is supported by the words “until he washed it.” This is an indication that what is meant by sprinkling is washing. Then ‘Abdullah ibn ‘Abbas (may Allah be pleased with him) said, after he finished: This is how I saw the Messenger of Allah (blessings and peace of Allah be upon him) doing wudu’. So ‘Abdullah’s wudu’ was a precise imitation of the wudu’ of the Prophet (blessings and peace of Allah be upon him), and it was done to teach those around him of the Tabi‘in and others who wanted to learn the Sunnah of the Messenger of Allah (blessings and peace of Allah be upon him).
In this hadith, we see that teaching by doing is more effective than teaching by speaking alone..

142
It was narrated that Anas ibn Malik said: When the Prophet (blessings and peace of Allah be upon him) went to the outhouse, he would say: “O Allah, I seek refuge with You from al-khubthi wa’l-khaba’ith.”.

Commentary : The Prophet (blessings and peace of Allah be upon him) would teach his ummah the prescribed etiquette in all situations, which includes remembering Allah and seeking refuge with Him from the evils of the devils before entering places where people relieve themselves.
In this hadith, Anas ibn Malik (may Allah be pleased with him) narrates that when the Prophet (blessings and peace of Allah be upon him) went to the outhouse to relieve himself – and outhouse is a word used to refer to any place where people relieve themselves by urinating or defecating – he would offer supplication by saying: O Allah, I seek refuge with You – so I resort to and seek protection with Allah (may He be glorified in exalted) from al-khubthi wa’l-khaba’ith. It was said that what is meant is male and female devils; so that he is seeking refuge from their schemes and their evil, and the whispers and intrusive thoughts that they cast into people’s minds and hearts. It was also suggested that al-khubth refers to evil or disbelief, or that al-khubth refers to the devils and al-khaba’ith refers to sins..

143
It was narrated from Ibn ‘Abbas that the Prophet (blessings and peace of Allah be upon him) went to the outhouse, so I brought some water for wudu’ and placed it there for him. He said: “Who placed this here?” He was told [who had done it], and he said: “O Allah, grant him understanding of religion.”.

Commentary : This hadith highlights the virtues of Ibn ‘Abbas (may Allah be pleased with him). In it, he tells us that he brought water to the Prophet (blessings and peace of Allah be upon him) so that he could do wudu’. After he came out of the outhouse – which is a word used to describe any place where people relieve themselves, by urinating or defecating – he asked who had put the water there for him, and he was told that it was Ibn ‘Abbas (may Allah be pleased with him). The one who told him that was the maternal aunt of Ibn ‘Abbas, Maymunah (may Allah be pleased with her), because that happened in her house, as is mentioned in the report of Ahmad. The apparent meaning suggests that the Prophet (blessings and peace of Allah be upon him) did not ask for water; rather Ibn ‘Abbas (may Allah be pleased with him) took the initiative and hastened to bring the water, because he was a smart and intelligent boy and he used to follow the Messenger of Allah (blessings and peace of Allah be upon him). Hence the Prophet (blessings and peace of Allah be upon him) prayed for him and said: “O Allah, grant him understanding of religion,” that is, bless him with understanding and deep insight into matters of religion. This prayer for him to be granted understanding of religion was appropriate, because he had done the right thing, which was indicative of his intelligence. This also indicates that the Prophet (blessings and peace of Allah be upon him) was happy that he took the initiative of bringing water for him when he went to the outhouse. The blessing of this supplication was demonstrated in ‘Abdullah (may Allah be pleased with him), as his knowledge and virtue became well-known, and he was one of the Sahabah who narrated a great deal from the Prophet (blessings and peace of Allah be upon him). He narrated approximately one thousand six hundred and sixty hadiths, and ‘Umar (may Allah be pleased with him) consulted him about major issues.
This hadith indicates that one may reward a person by offering supplication for him when he does a favour, offers help or does an act of kindness.
It also indicates that it is prescribed to serve scholars and people of knowledge, and pay attention to their needs, without being instructed to do so..

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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