1946

Narrated Jaabir ibn ‘Abdullah (may Allah be pleased with him):Allah's Messengerﷺwas on a journey once and saw a crowd of people, and a man was being shaded (by them). He asked, "What is the matter?" They said, "He (the man) is fasting." The Prophet ﷺsaid, "It is not an act of righteousness to fast on a journey."
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Commentary :
Legal concessionshave been prescribed for those who are not able to abide by the original rulings pertaining to worshipful acts, as a manifestation ofthe divine mercy and kindness conferred by Allah, Exalted is He, on His servants. The status of those who opt for legal concessions must not be undermined, nor should they bereproached for it. Rather, opting for legal concessions in their proper context is held in the same regard as abiding by the original rulings in their proper context,as per the laws of Islam (i.e., none is deemed superior to the other).
In this hadeeth, Jaabir ibn ‘Abdullah Al-Ansaaree(may Allah be pleased with them) narrated that the Messenger of Allahﷺ was once on a journey, and he saw a crowd of people around a man shading him from the sun. The man was drained of energy because of thirst and fatigue. He ﷺasked, "What is the matter? (What happened to him?)" They explained that he was exhausted because he was fasting while traveling and did not avail himself of the legal concession in this regard. Thereupon, the Prophet ﷺinformed them that his actdid not conform with the due obedience andrighteousness to face such hardship, considering that Allah, Exalted is He,had granted legal concession for a traveler to refrain from fasting, whether it was obligatory of voluntary fasting. The legal concession in this regard was revealed in the Quran; Allah, Exalted is He, Says (what means): {…and whoever is ill or on a journey - then an equal number of other days. Allah intends for you ease and does not intend for you hardship.} [Quran 2:185]. The need to avail oneself of the legal concession and refrain from fasting is further emphasized if the traveler is performing Hajj or participating in Jihaad, because both require physical strength.
The permissibility of fasting while travelling as long as one finds the physical strength to endure ithas been deduced from the following hadeeth. Narrated Aboo Al-Dardaa’ (may Allah be pleased with him): “We set out with Allah's Messengerﷺon one of his journeys on a very hot day, and it was so hot that one had to put his hand over his head to protect himself from the burning sun. None of us was fasting except the Prophet ﷺ and Ibn Rawaahah (may Allah be pleased with him).” [Al-Bukhaaree and Muslim].
This hadeeth highlights that the Laws of Islam is founded on ease and facilitation. It also urges Muslims to take it easy on themselves with regard to worship and avail of the legal concessions granted to them by Allah, The Exalted.
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1947

Narrated Anas ibn Maalik (may Allah be pleased with him):We used to travel with the Prophet ﷺand neither did the fasting persons criticize those who were not fasting, nor did those who were not fasting criticize the fasting ones.
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Commentary :
Concessionsinworship have been prescribedfor those who are not able to abide by the original rulings,as a manifestation ofthe divine mercy and kindness conferred by Allah, Exalted is He, on His servants.
The status of those who opt for these legal concessions must not be undermined, nor should they be reproached for it. Rather, opting for legal concessions in their proper context is held in the same regardas abiding by the original rulings in their proper context as per the laws of Islam (i.e., none is held superior to the other).
In this hadeeth, Anas ibn Maalik (may Allah be pleased with him) related that they used to travel with the Prophet ﷺ and neither did the fasting persons criticize those who were not fasting, availing themselves of the legal concession, nor did those who were not fasting criticize the fasting ones, who chose to abide by the original ruling. Both options are prescribed for the traveler, to best suit the different conditions of people during travel. Whoever is able to fast should do so, and whoever is unable to fast should avail himself of the legal concession,and there is no harm in that.
The legal concession in this regard was revealed in the Quran; Allah, Exalted is He, Says (what means): {…and whoever is ill or on a journey - then an equal number of other days. Allah intends for you ease and does not intend for you hardship.} [Quran 2:185]. The need to avail oneself of the legal concession and refrain from fasting is further emphasized if the traveler is performing Hajj or participating in Jihaad, because both require physical strength.
This hadeeth instructs Muslims not to give in to anger or object to what is permissible and prescribed.
It is also deduced therefrom that the Companions (may Allah be pleased with them) were considerate with one another and knowledgeable of both legal concessions and original rulings.
It is also inferred thathavingknowledge of Laws of Islam provisions prevents disagreement among Muslims..

1949

Narrated Naafi‘ narrated that Ibn ‘Umar (may Allah be pleased with him)recited the ayah: "They had a choice either to fast or to feed a poor person for every day and said that the ayah was abrogated.
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Commentary :
Fasting is one of the pillars of Islam, and the Quranand the Sunnah have clarified all its general provisions. The obligation of fasting in Islam has gone through gradual legislative stages, and the Companions (may Allah be pleased with them) reported to us the key features of these stages.
In this report, Naafi’,the freed slave of ‘AbdullahIbn ‘Umar (may Allah be pleased with him),from the Taabi‘oon, informed us that ‘Abdullah(may Allah be pleased with him)recited the words of Allah, Exalted is He, (which mean): {And upon those who are able [to fast, but with hardship] - a ransom [as substitute] of feeding a poor person [each day].} [Quran 2:184].However, he (may Allah be pleased with him) recited it as “feeding poor persons [each day],” in the plural rather than, “feeding a poor person [each day],”which is one of the approved ten modes of recitation confirmed by Tawaatur (i.e., by collectively contiguous narrations transmitted by a large group of trustworthy narrators, generation after generation, and it is absolutely impossible for them to agree on a lie). It means thatwhoever is unable to fastmust feed one poor person for each missed fast day. At the early legislative stages, it was prescribed for a Muslim to pay this ransom and refrain from fasting in Ramadan, even if he was physically able to fast. Then, Ibn ‘Umar (may Allah be pleased with him) clarified that the ayahabout the ransom was abrogated and the relevant ruling was abrogated as well, yet it remained in the Quran (its wording was not abrogated). The ruling was abrogated by the ayah that reads (what means): {So whoever sights [the new moon of] the month, let him fast it.} [Quran 2:185].Thus, whoever was able to fast became obliged to observe fasting during Ramadan.
On the other hand, Ibn ‘Abbaas (may Allah be pleased with them) held a different opinion in this regard. It has been narrated on the authority of ‘Ataa’ ibn Aboo Rabaah, from the Taabi‘oon, that he heard ‘Abdullah ibn ‘Abbaas (may Allah be pleased with them) reciting the ayahthat reads (what means): {And upon those who are able [to fast, but with hardship] - a ransom [as substitute] of feeding a poor person [each day].} [Quran 2:184]. Ibn ‘Abbaas said: “This ayah was not abrogated. It rather refers to the old people who cannot endure fasting; it is allowable for them to pay the prescribed ransom instead, feeding one poor person for each fast day.”
He (may Allah be pleased with him) held that the ruling pertaining to the ransom was not abrogated, but rather that it was applicable to old people who were unable to fast.
The hadeeth affirms the abrogation of some ayaat of the Quran.
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1950

‘Aa’ishah(may Allah be pleased with her)said:
Sometimes I missed some fast days of Ramadan, but could not fast in lieu of them (i.e., make up for them) except in the month of Sha‘baan." Yahya, a sub-narrator said: "She (may Allah be pleased with her)used to be busy serving the Prophet ﷺ.”
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Commentary :
Fasting is one of the pillars of Islam. The Quran and the Sunnah haveclarified all its general provisions. For instance, the Sunnah clarified that if a woman gets her period in Ramadan, it is incumbent on her to refrain from fastinguntil her periodends and she attains ritual purity.Furthermore, she is required to make up for the missed fast days later on. ‘Aa’ishah (may Allah be pleased with her)stated that she would sometimes miss out fast days of Ramadan due to menstruation or for other valid excusesand could not make up for them except in the month of Sha’baan of the following year.
Yahya ibnSa’eed Al-Ansaaree, one of the narrators of hadeeth,clarified that what was preventing her from making up for the missed fast days earlier was that she (may Allah be pleased with her) was busy with the service of the Prophet ﷺ,meaning that she (may Allah be pleased with her)keenly ensured that she could always fulfill the Prophet’s right to sexual enjoyment with her. This was the attitude of all the Prophet’s wives, being keen on keeping him happy and satisfied. They would even abstain from seeking his permission to observe fastingfor fear that he ﷺmight have wanted to engage in sexual intercourse with one of them on that day, but would give her the permission to fast, giving precedence to her wish over his desire and need.As for the month of Sha‘baan, he ﷺ used to observe fasting almost all month long,and therefore they would conveniently have the chance to make up for the missed fast days or feel free to ask for his permission to observe fasting,since there would be no other available time to make up for those fast days. This falls under the category of availing oneself of a legal concession orthe less strict scholarly view, because a woman is given the choice to make up for the missed fast days at any time during the year till the following Ramadan.
It is also deduced from the hadeeth that honoring and fulfilling the husband’s rights over his wife is given precedenceover other rights, time-bound religious obligations aside.
It also highlights the ease and facilitation fostered by Islamin making up for the missed fast days of Ramadanfor- an excuse which is acceptable in the Laws of Islam.
It is also inferred from the hadeeth that it is allowable for a Muslim to delay making up for the missed fast days of Ramadan for a valid excuse or for no excuse at all.
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1952

‘Narrated Aa’ishah (may Allah be pleased with her):Allah's Messengerﷺsaid, "Whoever died and he ought to have fasted (the missed fast days of Ramadan) then his guardians must fast (i.e., make up for them) on his behalf."
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Commentary :
Fasting is one of the pillars of Islam. The Quran and the Sunnah haveclarified all its general provisions, and the noble Companions(may Allah be pleased with them)have reported thatfor us.
In this hadeeth, the Prophet ﷺmade it clear that if a person dies before making up for the missed obligatory fasting, whether due to avow, expiation, or missed fast days of Ramadan,even though he was able to fast,, his guardian, i.e., any of his relatives, whether he\she was among his heirs or not, should make up for the missed obligatory fast days on his behalf, and it wouldbe sufficient in terms of clearing the dead person’s liability from the obligation in this regard.
However, if someone dies before making up for the missed obligatory fasting for a valid excuse, e.g., a disease that befell him until his death, he shall bear no sin for that and his guardians are not required to make up for the missed fast days, given the general indication of the ayah reading (that which means): {…and whoever is ill or on a journey - then an equal number of other days. Allah intends for you ease and does not intend for you hardship and [wants] for you to complete the period and to glorify Allah for that [to] which He has guided you; and perhaps you will be grateful.} [Quran 2:185].
In this ayah, Allah, Exalted is He, enjoins upon the person to make up for the missed fast days on other days. If a sick person dies before recovery, he is cleared from the obligation of making up for the missed fast days and the ransom (feeding a poor person for each missed fast day), because feeding these poor people is an alternative to fasting. If fasting is no longer deemed obligatory, the same goes for feeding as well.
However, if someone does not make up for the missed fast days out of neglect, without having a valid excuse, and dies, it is not incumbent on his guardians to make up for the missed fast days, and it is not valid if they did, because the prescribed time window for making up for the missed fasting has expired.
This hadeeth alsoteaches us keenness in fulfilling the rights of Allah, Exalted is He, over us, and urges us to maintain ties of kinship.
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1953

Narrated Ibn ‘Abbaas (may Allah be pleased with him): A man cameto the Prophet ﷺand said, "O Allah's Messenger!My mother died and she ought to have fasted one month (for her missed Ramadan). Shall I fast on her behalf?" The Prophet ﷺreplied in the affirmative and said, "The debt owed to Allah is more deserving (of being paid off)."
In another narration a woman is reported to have said, "My sister died..." Narrated Ibn `Abbas: A woman said to the Prophet ﷺ: “My mother died and she had vowed to fast but she did not fast.” In another narration Ibn ‘Abbaas is reported to have said, "A woman said to the Prophet ﷺ, "My mother died while she ought to have fasted for fifteen days."
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Commentary :
Fasting is one of the pillars of Islam.The Quran and the Sunnah haveclarified all its general provisions, and the noble Companions (may Allah be pleased with them)have reported that for us.
In this hadeeth, ‘AbdullahNarrated Ibn ‘Abbaas (may Allah be pleased with him) that a man came to the Prophet ﷺand told him that his mother had died before making up for a missed month of fasting, whether it was the obligatory fasting of Ramadan, or an obligatory fasting due to a vow or expiation.He asked if it would be sufficient for him to make up for the missed fasting on her behalf? (Will it clear her liability from this obligation?) The Prophet ﷺ repliedin the affirmative and instructed him tomake up for the missed fasting on her behalf, upon which her liability would be cleared.Afterwards, he ﷺ drew an analogy between the repayment of the dead person’s debts andhow this clears his liability, andthe repayment of the debts owed to Allah, Exalted is He, i.e., the missed fasting. He ﷺ added: “The debt owed to Allah, Exalted is He, is more deserving of being repaid,” and it is more deserving of being repaid and more likelyto be accepted.
Some versions of the hadeeth, like the one cited in Saheeh Muslim, state that a woman came to the Prophet ﷺ asking him the same regarding her mother. It is possible that these were two different incidents.
If a person dies before making up for missed obligatory fasting, and he was able to make up for it, but did not until death befell him, his guardian, i.e., any of his relatives (whether he\she was among his heirs or not), may make up for the missed obligatory fast days on his behalf.This would be sufficient in terms of clearing the dead person’s liability from the obligation.Otherwise, he may feed a poor person for each missed fast day instead.
However, if someone dies before making up for the missed obligatory fasting for a valid excuse, e.g., a disease that befell him until his death, he shall bear no sin for that, and his guardians are not required to make up for the missed fast days, given the general indication of the ayah’s wording, which reads (what means): {…and whoever is ill or on a journey - then an equal number of other days.} [Quran 2:185]. In this ayah, Allah, Exalted is He,stated thatit is obligatory on such a person to make up for the missed fast days on other days. If a sick person dies before attaining recovery, his liability is cleared from the obligation of making up for the missed fast days and the ransom (feeding a poor person for each missed fast day), because feeding poor people here is an alternative to fasting. If fasting is no longer deemed obligatory, the same goes for feeding the poor as well.
The hadeeth encourages us to show keenness in fulfilling the rights of Allah, Exalted is He, over us, and in showing the enjoined dutifulness towards parents after their death.
The permissibility of acting upon Qiyaas (i.e., legal analogy) is also inferred from the hadeeth.
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1955

Narrated ‘Abdullah ibn Aboo Awfaa(may Allah be pleased with him):We were once in the company of the Prophet ﷺ on a journey and he ﷺwas fasting. When the sun set, he ﷺaddressed somebody: "O so-and-so, get up and mix some Saweeq with water (i.e., prepare barley beverage\ liquid meal) for us." He replied, "O Allah's Messenger! Will you wait till it is evening?" The Prophet ﷺsaid, "Get down and mix Saweeq with water for us." He replied, "O Allah's Messenger ﷺ! If you wait till the evening!" The Prophet ﷺ said again, "Get down and mix Saweeq with water for us." He replied, “It is still daytime!” The Prophet ﷺsaid again, "Get down and mix Saweeq with water for us." He finally got down and mixed Saweeq for them. The Prophet ﷺ drank it and then said, "When you see night falling from this side, i.e., indicating sunset, a fasting person should (hasten to) break his fast.".

Commentary :
It is known that all good lies in following the guidance of the Prophet ﷺ and sheer evil lies in introducing religious innovations.Being one of the loftiest worshipful acts and best means to draw closer to Allah, Exalted is He, it is incumbent upon a Muslim to follow the guidance of the Prophet ﷺ regarding fasting, and he ﷺ urged the fasting people to hasten in breaking their fasts.
In this hadeeth, ‘Abdullah ibn Aboo Awfaa(may Allah be pleased with him) narrated that they went once on a journey with the Prophet ﷺwhen he was fasting. After sunset, heﷺ commanded a man to mix some Saweeq with water(i.e., prepare a liquid meal bymixing roasted barley flour with milk or water), for them to break their fast.The man thought that it was early to break the fast then, and therefore said to the Prophet ﷺ: “O Messenger of Allah! If you wait till the evening,”meaning to wait longer to ensure that the time of sunset had come. However, the Prophet ﷺ repeated his command twice and the man gave him the same answer! On the third time, the man said to the Prophet ﷺ: “It is still daytime!” He thought that the sun had not yet set because he could still see daylightand assumed that the fast day had not ended yet.It is possible that he saw strongdaylight due to the clear sky, so he thought that the sun had not set, or perhaps he assumed that the sunlight was merely blocked by a mountain or clouds or the like. Had he understood that sunset had already taken place,he would not have been reluctant to comply with the Prophet’s ﷺcommand, which would have constituted disobedience. Rather, he merely wanted to investigate the matter further to be on the safe side and ensure that he had abided by the relevant Laws of Islamruling. On the fourth time, the man did as he was ordered by the Prophet ﷺ, whodrank the barley meal and then instructed people that whenever the sun sets and they can see night falling from the east, marking the end of the day and the beginning of the night, a fasting person should break his fast.
A fasting person is urged to hasten to break his fast directly after sunset so as not to increasedaytime at the expense of nighttime, and because it is more convenient and kinder for the fasting person, andimplies availing oneself of the relevant legal concession and expressing more gratitude to Allah for His blessings.
It is deduced from the hadeeth that it is allowable toreminda scholar of what he might have forgotten, and the practice of refrainingfrom doing so after the third time.
It is also inferred that it is permissible to observe fasting while travelling, and that it is betterand more virtuous than refrainment from fasting, as long as it does not cause apparent hardship for the fasting person.
In addition, it is deduced from the hadeeth that a religious command has more (authoritative) weight than sensory judgment (and conclusions), and that the Laws of Islam must be given precedence over intellectual judgment..

1957

Sahl ibn Sa‘d(may Allah be pleased with him) narrated that Allah's Messenger ﷺ said, "People will remain on the right path as long as they hasten to break their fast.".

1959

Aboo Usaamah narrated on the authority of Hishaam ibn ‘Urwah narrating on the authority of Faatimah (may Allah be pleased with her) that Asmaa’ bint Aboo Bakr (may Allah be pleased with them) said, "We broke our fast during the lifetime of the Prophet ﷺ on a cloudy day and then the sun appeared." Hishaam was asked, "Were they ordered to fast in lieu of that day?" He replied, "It had to be made up for (i.e., making up for it is inevitable)." Ma‘mar said, "I heard Hishaam saying, "I do not know whether they fasted in lieu of that day or not.".

1960

Al-Rubay‘ bint Mu‘awwidh (may Allah be pleased with her) narrated:
"The Prophet ﷺ sent a messenger to the village of the Ansaar in the morning of the Day of ‘Aashooraa’ (10th of Muharram) to announce: 'Whoever has eaten something should not eat but complete the fast, and whoever is observing fast should complete it.' She (may Allah be pleased with her) further said, "Since then we used to fast on that day regularly and also make our boys fast. We used to make toys of wool for the boys and if anyone of them cried for food, he was given those toys till it was time to break the fast.".

Commentary :
The Day of ‘Aashooraa’ is a blessed day, on which Allah, Exalted is He, saved His Prophet Moosaa from Pharaoh and his army. The Messenger of Allah ﷺ fasted it, and commanded Muslims to fast as well, to express their gratitude to Allah, Exalted is He.
In this hadeeth, Al-Rubay‘ bint Mu‘awwidh (may Allah be pleased with her)related that the Prophet ﷺ once sent his messengers on the morning of the Day of ‘Aashooraa’, the tenth of Muharram, to the villages of Al-Madeenah. They called out to the people, “Whoever has eaten something should not eat, but complete the fast, and whoever is observing fast should complete it.”
Then, she (may Allah be pleased with her) stated that since then they used to fast on the Day of ‘Aashooraa’ regularly and also made their young boys fast. They used to make them toys of dyed wool and if anyone of them cried for food, he was given those toys to be distracted by them till it was time to break the fast, to encourage and train young children in performing worshipful acts.
It has been reported in Saheeh Al-Bukhaaree and Saheeh Muslim that the Prophet ﷺ deemed fasting on the Day of ‘Aashooraa’ optional after the obligatory fasting ofRamadan was prescribed. It was narrated on the authority of Ibn ‘Umar (may Allah be pleased with him) that he ﷺ said: “That was a day on which the people of pre-Islamic days used to observe fast. So, heamongst you who likes to observe fast should do so, and he who does not like it should abandon it.” [Al-Bukhaaree and Muslim].
He ﷺ commanded them to fast on it as a voluntary act of worship.
The merits of this blessed day have been reported in many texts of the Sunnah. For instance, it has been narrated that fasting it expiates the sins committed in the previous year, as narrated on the authority of Aboo Qataadah (may Allah be pleased with him) and recorded in Saheeh Muslim.
The permissibility of training young children in fasting can be inferred from the hadeeth.
It is also deduced therefrom that when any of the Companions (may Allah be pleased with them) says, “We used to do such-and-such during the lifetime of the Prophet ﷺ,” such a report is considered Marfoo‘ (i.e., a Hadeeth that is directly attributed to the Prophet ﷺ), because the fact that he ﷺ did not disapprove their act serves as a tacit approval of it on his part, otherwise he ﷺ would have forbidden them from such an act.
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1968

Aboo Juhayfah (may Allah be pleased with him) narrated:
The Prophet ﷺ established a bond of brotherhood between Salmaan and Aboo Al-Dardaa’ (may Allah be pleased with them). Salmaan once paid a visit to his brother Aboo Al-Dardaa’ and found his wife, Umm Al-Dardaa’, dressed in shabby clothes. He inquired about her state, and she replied, “Your brother Aboo Al-Dardaa’ is not interested in (the luxuries of) this worldly life!” In the meantime, Aboo Al-Dardaa’ came and prepared a meal for Salmaan, who requested Aboo Al- Dardaa’ to eat (with him), but he said, "I am fasting." Thereupon, Salmaan said, “I am not going to eat unless you eat with me!” So, Aboo Al-Dardaa’ ate (with Salmaan). When it was night and (a part of the night passed), Aboo Al-Dardaa’ got up (to offer night prayer), but Salmaan told him to sleep and Aboo Al-Dardaa’ complied. After sometime, Aboo Al-Dardaa’ again got up but Salmaan told him to sleep longer. When it was the last hours of the night, Salmaan told him to get up then, and both of them offered night prayer. Salmaan told Aboo Al-Dardaa’ (may Allah be pleased with them), "Your Lord has a right on you, your self has a right on you, and your family has a right on you; give everyone who has a right over you his due right!" Aboo Al-Dardaa’ went to the Prophet ﷺ and reported to him the whole story. The Prophet ﷺ said, "Salmaan has spoken the truth.".

Commentary :
Allah, Exalted is He, did not enjoin Muslims to devote their lives exclusively to worship; monasticism is not prescribed in Islam, contrary to the Christians who invented monasticism and added it to their religion.
In this hadeeth, Aboo Juhayfah,Wahab ibn ‘Abdullah Al-Suwaa’i (may Allah be pleased with him)narrated that the Prophet ﷺ established a bond of brotherhood between Salmaan Al-Faarsi and Aboo Al-Dardaa’ ‘Umayr ibn Qays Al-Ansaaree(may Allah be pleased with them). It is noteworthy that this was a different kind of brotherhood bond than the one that was first established by the Prophet ﷺ between the emigrants and Al-Ansaar after the migration to Al-Madeenah, which entitled brothers to inherit from each other at first and was abrogated later on. Rather, it was more of a moral bond. One day, Salmaan Al-Faarisi visited his brother Aboo Al-Dardaa’ (may Allah be pleased with them) and found his wife Umm Al-Dardaa’, Khayrah bint Aboo Hadrid Al-Aslameeyyah (may Allah be pleased with her) wearing shabby clothes, of the type usually worn by women while carrying out the household chores, instead of wearing fancy clothes and beautifying herself for her husband. Salmaan inquired about her state and she replied, “Your brother Aboo Al-Dardaa’ is not interested in (the luxuries of) this worldly life!” Her statement was meant as a euphemism for his refrainment from approaching her; she felt bashful to say it explicitly. This visit took place before the obligation of Hijaab was prescribed for Muslim women. Afterward, Aboo Al-Dardaa’ came and prepared some food for Salmaan, who asked Aboo Al-Dardaa’ to join him and eat with him, but he informed him that he was fasting. However, Salmaan insisted that he should join him and said: “I am not going to eat unless you eat with me!” Therefore, Aboo Al-Dardaa’ ate with Salmaan, whose aim was to forbid Aboo Al-Dardaa’ from overburdening himself with worship to the extent of harming his wife! Aboo Al-Dardaa’ complied and ate with Salmaan (may Allah be pleased with them).
Salmaan spent the night with them. When a part of the night passed, Aboo Al-Dardaa’ got up to offer night prayers, but Salmaan commanded him to sleep and Aboo Al-Dardaa’ complied. After sometime, Aboo Al-Dardaa’ got up again but Salmaan commanded him to sleep longer. When it got to the last hours of the night, Salmaan told him to get up then, and both of them offered night prayer. Salmaan advised Aboo Al-Dardaa’ (may Allah be pleased with them) and clarified to him that Allah, Exalted is He, had a right over him, his body and health had rights over him, and his family and children had rights over him; such as showing kindness and intimacy to his wife, tending to the needs of his wife and children, and teaching them what benefits them in this worldly life and the Hereafter. He then commanded Aboo Al-Daraa’ to give everyone who had a right over him his due right.
Later on, Aboo Al-Dardaa’ went to the Prophet ﷺ and reported to him the whole story. The Prophet ﷺ said, "Salmaan has spoken the truth."
This hadeeth serves as evidence for the fact that a person should not overburden himself with fasting and night prayer (beyond his abilities), but should rather pray and perform night prayer moderately to attain the desired benefit (gain reward) and avoid fatigue, difficulty, and hardship.
It is also deduced from the hadeeth that it is permissible to establish bonds of brotherhood between Muslims, and that it is allowable to visit one’s friends and brothers in faith and spend the night in their houses.
The permissibility of talking to a non-Mahram (marriageable) woman for a valid need and offering advice to one’s fellow Muslim brothers can also be inferred from the hadeeth.
The hadeeth also highlights the virtues of performing night prayer in the last hours of the night.
Furthermore, it is also deduced therefrom that it recommended acts may be deemed forbidden for someone if it is feared that they may cause boredom and tedium, and lead him to neglect the enjoined fulfillment of the rights due over him.
The hadeeth underlines that it is disliked to overburden oneself with worship.
It is also deduced from the hadeeth that it is allowable to break a voluntary fast for a need and interest.
It is also inferred therefrom that it is permissible for a woman to beautify herself for her husband.
Finally, the hadeeth also highlights the merits of Salmaan Al-Faarisi (may Allah be pleased with him), since the Prophet ﷺ approved his act and stated that he spoke the truth.
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1969

‘Aa’ishah (may Allah be pleased with her) said:
Allah's Messenger ﷺ used to fast till one would say that he would never stop fasting (on that month), and he would refrain from fasting till one would say that he would never fast (on that month). I never saw Allah's Messenger ﷺ fasting for a whole month except the month of Ramadan, and did not see him fast in any month more than he fasted in the month of Sha‘baan..

Commentary :
Perseverance in performing righteous deeds regularly leads a servant of Allah to attain divine mercy and deliverance from the Hellfire. The Prophet ﷺ was the optimal role model in this regard. He ﷺ persevered in performing acts of worship and acts of obedience regularly; one of such acts was voluntary fasting, which is not bound to a specific time.
In this hadeeth, ‘Aa’ishah (may Allah be pleased with her) informed us that the Prophet ﷺ sometimes observed fasting most of a month, so much that they thought that he ﷺ was going to fast the whole month, and sometimes refrained from fasting on a month so much that they thought that he ﷺ was not going to observe fasting on that month at all. He ﷺ did not fast an entire month except Ramadan, because it is obligatory, and it was mentioned in the hadeeth to emphasize this fact. The only month he ﷺ fasted in full was Ramadan, so that voluntary fasting in any other month would not be mistakenly believed to be obligatory. He ﷺ observed fasting most of Sha‘baan, but did not fast it in full lest people should mistakenly assume that it was obligatory, and to distinguish it from the obligatory fasting ofRamadan. He ﷺ often fastedin Sha‘baan in particular because deeds are presented to Allah, Exalted is He, in the month of Sha‘baan, and he ﷺ loved to have his deeds presented to Him while he ﷺ was fasting.
Furthermore, people often neglect that month, being in between two significant months, i.e., Rajab and Ramadan, as stated in a hadeeth cited by Al-Nasaa’i and Ahmad.
It is deduced from the hadeeth that the voluntary acts of worship are not bound to specific times, but may be performed at any time based on the willingness and ability of the doers.
The hadeeth also highlights the virtues of Sha’baan, and encourages Muslims to fast during it more often. It is also deduced from the hadeeth that it is allowable to observe voluntary fasting on only one or a few days each month. .

1973

Humayd narrated that he asked Anas (may Allah be pleased with him) about the fasting of the Prophet ﷺ. He (may Allah be pleased with him) said "Whenever I liked to see the Prophet ﷺ fasting in any given month, I could see that, and whenever I liked to see him not fasting, I could see that too, and if I liked to see him praying in any given night, I could see that, and if I liked to see him sleeping, I could see that, too." Anas (may Allah be pleased with him) further said, "I never touched silk or velvet softer than the hand of Allah's Messenger ﷺ and never smelled musk or perfumed smoke more pleasant than the smell of the Messenger ﷺ.".

Commentary :
Perseverance in performing righteous deeds regularly leads a servant of Allah to attain divine mercy and deliverance from the Hellfire. The Prophet ﷺ was the optimal role model in this regard. He ﷺ preserved in performing worshipful acts and acts of obedience regularly, and among such acts were voluntary fasting and night prayer.
Humayd, from the Taabi‘oon (Followers), informed us in this hadeeth that he asked Anas ibn Maalik (may Allah be pleased with him) about the fasting of the Prophet ﷺ, and he replied that whenever he wished to see the Prophet ﷺ observing fasting or refraining from it on any given day of the month, he could, and whenever he wished to see him performing night prayers or sleeping at any given time of the night, he could. This means that he ﷺ used to observe fasting often on some days of the month and refrain from fasting on others, and used to divide his night between sleep to get rest (i.e., fulfill the rights of his body over him) and worship (i.e., fulfill the rights of Allah, Exalted is He, over him).
Afterward, Anas (may Allah be pleased with him)described some of the distinct physical qualities of the Prophet ﷺ. He said that he never touched silk or velvet softer than the hand of Allah's Messenger ﷺ and never smelled musk or perfumed smoke (i.e., ‘Abeer, which is a blend of beautiful and sweet scents) more pleasant than his smell. He ﷺ was endowed with the most perfect moral and physical qualities, and Allah, Exalted is He, singled him out for these distinct qualities so that his perfected outward appearance would mirror and further refine his perfected inner character.
It is deduced from the hadeeth that the Prophet ﷺ adhered to moderation in worship; he ﷺ did not observe fasting all year long, nor did he pray all night long, so as not to overburden himself and his nation with worship, lest they should follow his example in this regard,which would be unfair to them (i.e., since they cannot stand what he ﷺ could).
The hadeeth also highlights some distinct physical qualities of the Prophet ﷺ and that he ﷺ was endowed with a pleasant outward appearance (and good looks).
The hadeeth encourages Muslims to perform night prayer and observe voluntary fasting.
.

1982

Anas (may Allah be pleased with him) said:
The Prophet ﷺ paid a visit to Umm Sulaym once and she placed before him dates and ghee. The Prophet ﷺsaid, "Put the ghee and dates in their respective containers for I am fasting." Then, he ﷺ stood somewhere in her house and offered voluntary prayer and then invoked Allah, Exalted is He, to bless Umm Sulaym and her family with all that is good. Then Umm Sulaym said, "O Allah's Messenger ﷺ! I have a special request (today)." He ﷺ said, "What is it?" She replied, "(Please invoke Allah for) your servant Anas." Thereupon, he ﷺ did not leave anything good in the worldly life or the Hereafter which he did not invoke (Allah to bestow) on me and said, “O Allah! Bless him (i.e., Anas) with abundant wealth and offspring!”
Anas (may Allah be pleased with him) added: “Therefore, I was one of the richest among the Ansaar and my daughter Umaynah told me that when Al-Hajjaaj came to Basrah, more than 120 of my offspring had been buried..

Commentary :
The Prophet ﷺ used to honor his Companions (may Allah be pleased with them) and visit them from time to time, to check on their conditions and supplicate Allah, Exalted is He, to bless them and their families and bestow upon them all that is good, as stated in this hadeeth.
Narrated Anas ibn Maalik (may Allah be pleased with him) that the Prophet ﷺ once visited his mother Umm Sulaym (may Allah be pleased with them) and that she served him some dates and ghee to show hospitality to him. However, he ﷺ apologized and informed her that he was observing voluntary fasting, and asked her to put the dates and ghee back in their containers. Afterwards, he ﷺstood somewhere in her house, offered a two-Rak‘ah voluntary prayer and then invoked Allah, Exalted is He, to bless her and her family with all that is good. The Companions (may Allah be pleased with them) often asked the Prophet ﷺ to pray in their homes and supplicate Allah, Exalted is He, for them. Then, Umm Sulaym (may Allah be pleased with her) informed the Prophet ﷺ that she had a special request. He ﷺ inquired about her request and she told him that she wanted him to supplicate Allah, Exalted is He, in favor of her son Anas, who was the Prophet’s ﷺservant. Thereupon, he ﷺ supplicated Allah, Exalted is He, to bless him with abundant wealth and offspring.
The version of the hadeeth cited in Saheeh Muslim reads: “He ﷺ he invoked blessings for me (that I should be blessed with) all that is good and this was what he ﷺ (said) at the end of what be supplicated for me: “O Allah, grant him wealth and progeny, and confer blessings (upon him) in (each one) of them.’” [Muslim].
The Prophet’s ﷺsupplication was answered as indicated by the words of Anas (may Allah be pleased with him) when he said: “I was one of the richest people from the Ansaar and my daughter Umaynah told me that when Al-Hajjaaj ibn Yusuf Al-Thaqfi came to Basrah, in 75 A.H., more than 120 of my descendants (i.e., the children of my sons and daughters) had been buried.” Anas (may Allah be pleased with him) was about eighty years old at that time, and he died in 93 A.H. when he was nearly a hundred years old!
It is inferred from the hadeeth that being blessed with abundant wealth and offspring could be an aspect of the goodness, blessing, and prosperity conferred upon a servant of Allah, Exalted is He. He ﷺ would not have supplicated Allah for Anas (may Allah be pleased with him) except with what was good for him with regards to his religiosity and worldly affairs.
It is also deduced from the hadeeth that it is allowable to supplicate Allah, Exalted is He, for abundant wealth and offspring.
The hadeeth also highlights the Prophet’s ﷺhumbleness and kindness towards his Companions (may Allah be pleased with them), and it is deduced therefrom that a ruler may visit the ruled to check on their conditions.
The hadeeth also emphasizes the merits of Anas (may Allah be pleased with him).
Among other lessons inferred from the hadeeth are the following: putting one’s child before oneself (i.e., Umm Sulaym asked the Prophet ﷺ to supplicate Allah for Anas rather than herself), and kindness in presenting requests. It is also deduced that the death of a great number of his descendants does not contradict the fact that the Prophet’s ﷺsupplications to bless him with abundant offspring was answered.
The hadeeth also emphasizes the permissibility of showing hospitality to guests and honoring them.
It is also inferred therefrom that it is allowable to turn down a gift as long as it would not cause hardship for the gift-giver, and that he should explain the reason to him.
The hadeeth urges Muslims to preserve food and refrain from wasting.
It also shows that if a guest will not eat from the food served to him by the host, he should considerately supplicate Allah, Exalted is He, in his favor to make him feel better.
Finally, it also encourages Muslims to supplicate Allah, Exalted is He, for all that is good in the worldly life and the Hereafter, because all good lies in the Hands of Allah, Exalted is He, and to proclaim and celebrateHis blessings bestowed upon us..

1983

Mutarrif narrated on the authority of ‘Imraan ibn Husayn (may Allah be pleased with him):
That the Prophet ﷺ asked him (‘Imraan) or asked a man and ‘Imraan was listening, "O Aboo so-and-so! Have you fasted the last days of this month?" (The narrator thought that he ﷺ said, "the month of Ramadan"). The man replied, "No, O Allah's Messenger ﷺ!" The Prophet ﷺ said to him, "When you finish your fasting (of Ramadan) fast two days (in Shawwaal)." Through another chain of narration, ‘Imraan said, "The Prophet ﷺ said, ‘(Have you fasted) the last days of Sha‘baan?’".

Commentary :
The Prophet ﷺ used to fast more often in the month of Sha’baan, and he ﷺ urged his Companions (may Allah be pleased with them) to fast during it.
In this hadeeth the Companion ‘Imraan ibn Husayn (may Allah be pleased with him) related that the Prophet ﷺ asked him once - or he asked another man while ‘Imraan was listening. Mutarrif ibn ‘Abdullah ibn Al-Shikhkheer, one of the narrators of the hadeeth, it was unsure. He ﷺ said: "O Aboo so-and-so! Have you fasted the last days of this month?" The Arabic word used in the hadeeth is ‘Sarar’ meaning the last days of the month, and the word linguistically denotes the concealment of the moon during these days, i.e., the twenty-eighth, twenty-ninth, and thirtieth nights (if the month is thirty days). It has also been said that the word refers to the three ‘white’ days in the middle of the month, namely, the thirteenth, fourteenth, and fifteenth of the lunar month.
He ﷺ commanded him to make up for those fast days after ‘Eid Al-Fitr and the end of the Ramadan fast, to observe the acts of worship he habitually performed, because the most endeared deed to Allah, Exalted is He, is the one performed regularly.
Aboo Al-Nu’maan Muhammad ibn Al-Fadhl Al-Sadoosi (the narrator of the hadeeth) said: “I think he said: ‘He ﷺ meant Ramadan.’” However, the mention of Ramadan here is a mistake in the narration because it is incumbent on Muslims to fast duringRamadan. It could also be in reference to the time when he ﷺ made that statement and not the fasting that the addressee did not observe, conforming to the version of the hadeeth cited in Saheeh Muslim reading: “Fast for two days instead of (one fast) when you have completed (the fast of) Ramadan.” The question was about fasting on the last days of Sha‘baan. If the intended meaning of the hadeeth’s wording is the last days of the month, this means that this hadeeth seemingly contradicts the authentic hadeeth reported about the prohibition of fasting one or two days before Ramadan. This can be explained by the assumption that this man habitually fasted the last days of the lunar month, and abstained from fasting them merely for fear of the reported prohibition of fasting one or two days before Ramadan. Therefore, the Prophet ﷺ made it clear to him that the prohibition in this regard does not apply to habitual or vowed fasting on these days, but rather that what is prohibited is singling them out for fasting.
It is deduced from this hadeeth that it is permissible to make up for missed voluntary fasting.
The hadeeth also shows that the Prophet ﷺ used to advise his Companions (may Allah be pleased with them) and urge them to perform acts of obedience..

1316

Bakr ibn ‘Abdullāh al-Muzani reported: While I was sitting with Ibn' Abbās near the Ka'bah, a Bedouin came to him and said: "What is the matter that I see that the children of your uncle supply honey and milk, whereas you supply Nabīdh (water sweetened with dates or raisins)?! Is it due to your poverty or due to your stinginess?" Thereupon, Ibn' Abbās said: "Praise be to Allah, we are neither poor nor stingy. The Prophet (may Allah's peace and blessings be upon him) came riding his mount, and Usāmah was sitting behind him. He asked for water, and we gave him a cup of Nabīdh, and he drank and gave the remaining amount to Usāmah, and he said: 'You have done something good and pleasant. Continue doing it.' So, we do not want to change what the Messenger of Allah (may Allah's peace and blessings be upon him) commanded.".

Commentary : A true Muslim follows in the footsteps of the Prophet (may Allah's peace and blessings be upon him) and adheres to his guidance, especially concerning what is authentically reported from him. This was the attitude of the Prophet's Companions, who were keen to follow the Prophet (may Allah's peace and blessings be upon him) in all his actions and statements.
In this Hadīth, the Tābi‘i Bakr ibn ‘Abdullāh al-Muzani informs that while he was sitting with Ibn ‘Abbās near the Ka‘bah, a Bedouin - a dweller of the desert - came to him and said: "What is the matter that I see that the children of your uncle", meaning the rest of the Quraysh tribe apart from the children of Al-‘Abbās. "supply honey and milk, whereas you supply Nabīdh?!" The Bedouin was referring to supplying water to the pilgrims. The children of Al-‘Abbās would provide the people with Nabīdh, dates or raisins soaked in water till their taste became sweet. It is not intoxicating. Water in Makkah was subject to change, and so they used to sweeten it by that. He asked him: Is your abandonment of the supply of honey and milk due to poverty or stinginess? Thereupon, Ibn ‘Abbās (may Allah be pleased with him) said: "Praise be to Allah", and he told him that they were neither poor nor stingy; instead, they did so in adherence to the teaching they had received from the Prophet (may Allah's peace and blessings be upon him). This is because the Prophet (may Allah's peace and blessings be upon him) had come to Makkah while riding his mount, i.e., his she-camel, and Usāmah ibn Zayd (may Allah be pleased with him) was riding behind him. The Prophet (may Allah's peace and blessings be upon him) asked for water, and they brought him a vessel containing Nabīdh, and he drank and made Usāmah drink the amount left over. Then, the Prophet (may Allah's peace and blessings be upon him) said to them: "You have done something good and pleasant," i.e., you have done a good and pleasant act by sweetening water with Nabīd made of dates or raisins. This indicates that this drink is not prohibited; otherwise, the Prophet (may Allah's peace and blessings be upon him) would not have drunk it, and he would have forbidden it.
Then, clarifying the reason for that, Ibn ‘Abbās (may Allah be pleased with him) said: "So, we do not want to change what the Messenger of Allah (may Allah's peace and blessings be upon him) commanded" about sweetening water with Nabīdh, when he said: "Continue doing it," i.e., the Prophet (may Allah's peace and blessings be upon him) forbade them to continue supplying Nabīdh to the people, and they complied with his command. The meaning: We do not change the supply of Nabīdh into the supply of something else like honey and milk, even if this is deemed more appropriate to people, but we will not change something which the Messenger of Allah (may Allah's peace and blessings be upon him) liked and then commanded us to do. Indeed, this is more appropriate and befitting for us.
The Hadīth shows how the Companions followed the Prophet's guidance and were keen to adhere to his Sunnah.
It points out the merit of supplying drinks to the pilgrims.
It indicates that it is legitimate to drink non-intoxicating Nabīdh.
It includes praise for those who supply drinks to the pilgrims and for every doer of good.
The Hadīth demonstrates that wealthy people may consume the water provided in the mosques or roads, for it is supplied for everyone, not the poor alone..

1318

Jābir ibn ‘Abdullāh reported: We joined the Prophet (may Allah's peace and blessings be upon him) in Hajj and ‘Umrah, and seven persons shared in a Badanah. A man asked Jābir, "Can a Jazūr be shared as a Badanah is shared? He said: "They are but from among the Badanahs." Jābir was present at the Hudaybiyah, and he said: We slaughtered seventy Badanahs during that day, and every seven persons shared in a Badanah. [In a version]: He commanded us that when we ended our Ihrām, we should present the Hady, and a group of us should share in one Hady. This was when he enjoined them to exit their Ihrām for Hajj..

Commentary : The Hady and Nahr (animal slaughter) are among the rituals of Hajj, and they represent a means of drawing closer to Allah and feeding the poor and needy. The Prophet (may Allah's peace and blessings be upon him) clarified its rulings and that it is valid for seven persons to share in one Badanah, which is sufficient for them.
In this Hadīth, Jābir ibn ‘Abdullāh (may Allah be pleased with him) informs that when they were with the Prophet (may Allah's peace and blessings be upon him) in Hajj and ‘Umrah, every seven persons shared in a Badanah. Badanah: It particularly belongs to camels. And it is said: It refers to camels and cows. In another version by Muslim: "in camels and cows, and every seven persons of us shared in a Badanah." This means that if the Hady is a camel or a cow, it is valid and sufficient to be shared by seven persons.
A man said to Jābir: "Can a Badanah be shared as a Jazūr is shared? Jazūr: young camels. And it is said: a Badanah is offered to the House before assuming Ihrām for the rituals, whereas Jazūr is the camels bought and offered to the House after Ihrām. Hence, the man asked about it and whether it is valid to also share in it? Jābir said to him: "They are, but from the Badanahs", i.e., when Jazūr is bought for the rituals, it becomes like Badanah.
Then, Abu az-Zubayr - who narrated the Hadīth from Jābir (may Allah be pleased with him) - informed that Jābir attended the Hudaybiyah, the incident when the Prophet (may Allah's peace and blessings be upon him) and the Muslims were prevented from entering Makkah to perform 'Umrah. So, he ended his Ihrām and slaughtered the Hady at the place where he was stopped from proceeding. This happened in the sixth Hijri year. Hudaybiyah is the name of a well located near Makkah, almost 20km away on the old Jeddah Road.
Jābir (may Allah be pleased with him) stated that they slaughtered seventy Badanahs on that day, and every seven persons shared in one Badanah. And in a version: "He", i.e., the Prophet (may Allah's peace and blessings be upon him), "commanded us that when we ended our Ihrām, we should present the Hady and a group of us should share in one Hady", i.e., a group up to seven persons would share in one Badanah. "This is when he enjoined them to exit their Ihrām for Hajj"; by Hajj, he meant the Farewell Hajj; and by ‘Umrah, he meant the ‘Umrah of Hudaybiyah, as indicated by his words: "Jābir was present at the Hudaybiyah."
The Hadīth indicates that it is legitimate for seven persons to share in one Badanah to offer it for Hajj..

1318

Jābir ibn ‘Abdullāh reported: In the year of Al-Hudaybiyah, we slaughtered with the Messenger of Allah (may Allah's peace and blessings be upon him) a camel on behalf of seven persons and a cow on behalf of seven persons..

Commentary : Hady (sacrificial animals) and Nahr (slaughtering) are from the rituals of Hajj, and they represent a means of drawing closer to Allah and of feeding the poor and the needy. The Prophet (may Allah's peace and blessings be upon him) clarified its rulings pointing out that it is valid for seven persons to share one camel or one cow and this will be sufficient for them.
In this Hadīth, Jābir ibn ‘Abdullah (may Allah be pleased with him and his father) reports that the Companions (may Allah be pleased with them) slaughtered their sacrificial animals with the Messenger of Allah (may Allah's peace and blessings be upon him) on the year of Al-Hudaybiyah, the 6th year after Hijrah. Al-Hudaybiyah is the name of a well located near Makkah, almost 20 km away on the old Jeddah Road. The year of Al-Hudaybiyah is the year when the Prophet (may Allah's peace and blessings be upon him) set out to perform ‘Umrah. He (may Allah's peace and blessings be upon him) assumed Ihrām (ritual state of consecration) for ‘Umrah from Dhul-Hulayfah and brought the Hady with him. However, when the polytheists prevented him from reaching the House, they slaughtered the Hady. Jābir (may Allah be pleased with him) reported that the Badanah was shared by seven and the cow was shared by seven, and this was sufficient for them. "Badanah" here means a camel.
The Hadīth indicates the permissibility of sharing the Hady..

1324

Abu az-Zubayr reported: I asked Jābir about riding the Hady (sacrificial animal) and he said: I heard the Prophet (may Allah's peace and blessings be upon him) say: "Ride it gently if you have nothing else until you find a mount.".

1325

Mūsa ibn Salamah al-Hudhali reported: Sinān ibn Salamah and I set out to perform 'Umrah. Sinān proceeded while having a sacrificial camel with him, which he was driving. The camel stopped in the way, being completely exhausted, and this state of it made him helpless - if it stopped proceeding further, how would he be able to take it along with him? He said: "When I come to the town, I will surely ask about that." I moved on in the morning, and as we encamped at Al-Bat'hā', he said: "Let us go to Ibn' Abbās to talk to him." He said: He mentioned to him the affair of his sacrificial camel, and he said: "You have come upon the well-informed one. The Messenger of Allah (may Allah's peace and blessings be upon him) sent sixteen sacrificial camels with a man, and he put him in charge of them. He proceeded and then returned and said: 'O Messenger of Allah, what should I do with those of them which become too exhausted to move?' He said: 'Slaughter them and then dye their hooves in their blood, and then put in on the sides of their humps. Neither you nor anyone of those in your company may eat from it.'" [In a version]: The Messenger of Allah (may Allah's peace and blessings be upon him) sent eighteen sacrificial camels with a man... and the rest of the Hadīth is the same. He did not mention the first part of the Hadīth..

Commentary : Allah Almighty sent His Prophet Muhammad (may Allah's peace and blessings be upon him) as a mercy to the worlds and made obedience to his commands and avoidance of his prohibitions the cause of salvation in this world and the Hereafter. His way was to make things easy for people in their worship and life, especially in those matters that involve hardship and harm.
In this Hadīth, the Tābi‘i Mūsa ibn Salamah al-Hudhali informs that he set out on a journey along with his brother Sinān ibn Salamah to perform ‘Umrah, Sinān had a sacrificial camel which he was driving. Badanah in Arabic and the plural is Budn, refers to a camel or cow brought and presented to the Sacred House of Allah. "The camel stopped in the way, being completely exhausted," i.e., it fell due to exhaustion before reaching where it would be slaughtered. So, Sinān was confused and did not know what to do about it. "If it stopped proceeding further", i.e., if it became tired and exhausted, what should he do with it? So, he swore, saying: "When I come to the town", meaning Makkah, "I will surely ask about that", which means: I will pose a thorough question about that. When he reached Makkah - in the forenoon - he alighted at Al-Bat'hā', a place containing small pebbles. It was initially the channel of the valley of Makkah, and it lies south of the Sacred Precincts, opposite Mount Thawr. It is also called Al-Abtah. He asked Mūsa ibn Salamah to go along with him to ‘Abdullāh ibn ‘Abbās (may Allah be pleased with him). When they went to Ibn ‘Abbās (may Allah be pleased with him), Sinān told him about the sacrificial camel and what happened to it. Thereupon, Ibn ‘Abbās (may Allah be pleased with him) said: "You have come upon the well-informed one", i.e., you have come across a person well aware of the truth of what you have asked about and knowledgeable of all its aspects, apparent and hidden. Then, Ibn ‘Abbās said to him: "The Messenger of Allah (may Allah's peace and blessings be upon him) sent" from Madīnah to Makkah "sixteen sacrificial camels with a man, and he put him in charge of them." He said: "He proceeded," i.e., he departed from the Prophet's gathering. "and then returned" and asked the Messenger of Allah, saying: "What should I do with those who become too exhausted to move?" i.e., they got exhausted and could not move on and reach the place of slaughter. In response, the Prophet (may Allah's peace and blessings be upon him) said: "Slaughter them", i.e., slaughter them in the place where you would leave them, and then dye the hooves hung around their necks in their blood, and then put the blood "on the sides of their humps" so that they could be recognized by anyone passing them by after that and known to be Hady that have been spoiled, and thus he could eat from them freely and would not think them to be dead animals. This is because the routes people took on their journeys were well-known to everyone. Also, it was a common habit for the dwellers of the desert - the Bedouins - and others to follow the positions of the pilgrims to pick up whatever they left behind in the places of their rest.
Then, the Prophet (may Allah's peace and blessings be upon him) said to him: "Neither you nor anyone of those in your company may eat from it", i.e., your companions who travel with you. This is intended to block the means to wrong action, lest some people may slaughter the Hady or deem them defective before the right time.
The Hadīth indicates that a person may send presents to Makkah or appoint someone to do so on his behalf in case he does not go by himself..

1326

Dhu’ayb Abi Qabīsah reported: The Messenger of Allah (may Allah's peace and blessings be upon him) used to send the sacrificial camels under his charge and say: If any of these is completely exhausted and you fear it may die, then slaughter it and dip its shoe in its blood, then strike its side therewith; however, neither you nor anyone of your companions should eat it..

Commentary : Hady is the name given to what is offered as a gift and slaughtered at the Haram (sanctuary) from the camels, cows, sheep, and goats. In this Hadīth, Abu Qabīsah Dhu’ayb ibn Halhalah al-Khuzā‘i narrates that the Messenger of Allah (may Allah's peace and blessings be upon him) used to send the Budn, which refers to the livestock gifted to Allah's Sacred House, with him and then say to him: "If any of these is completely exhausted," i.e., afflicted with a disease or overcome by exhaustion that is likely to cause its death before reaching the place where it should be slaughtered, "then slaughter it" on the spot, "And dip its shoe" that is tied in its blood, "then strike" with this shoe stained with blood on its side, i.e., put the two sandals on the side of the camel's hump as a known sign to be recognized by whoever passes by it. Thus, whoever comes after them will look at it and realize that it is a damaged Hady and that it is permissible to eat from it without thinking it to be a dead animal. This is because the routes that people took in their travels were known to others as well, besides the fact that it was a regular habit of the desert dwellers from among the Bedouins and others to follow the traces of the pilgrims' lodgings to pick whatever they left behind therein. "But neither you nor any of your companions should eat it," i.e., he should not eat from it whether he is poor or rich, which entails blocking the means to what is unlawful lest some people should slaughter the Hady or make it defective prior to its due time.
The Hadīth encourages the act of sending Hadys to Makkah and appointing a proxy in case one does not go there himself..

1328

Tāwūs reported: I was in the company of Ibn' Abbās when Zayd ibn Thābit said: "Do you give Fatwa that a menstruating woman may depart without the last thing she does being Tawāf around the House?" Ibn' Abbās said, "If not, then ask the Ansāri woman so-and-so as to whether the Messenger of Allah (may Allah's peace and blessings be upon him) commanded her to do that." He said: Then, Zayd ibn Thābit returned to Ibn' Abbās, laughing as he said: "I only found that you spoke the truth.".

Commentary : Allah Almighty says: {Allah wants ease for you and does not want hardship for you.} [Surat al-Baqarah: 185] Allah Almighty also says: {and He has not imposed upon you any hardship in religion.} [Surat al-Hajj: 78] This clearly manifests the facilitation of things for people and the removal of hardship from them during the rituals of Hajj.
In this Hadīth, the Tābi‘i Tāwūs ibn Kaysān informs that he was with the Companion ‘Abdullāh ibn ‘Abbās (may Allah be pleased with him) when Zayd ibn Thābit (may Allah be pleased with him) said to him: You issued a Fatwa that a menstruating woman may leave Makkah without performing the Farewell Tawāf! Ibn ‘Abbās replied to him, saying: "If not" i.e., if you do not accept my view, then leave it and go ask the Ansāri woman so-and-so - this is ’Umm Sulaym bint Milhān (may Allah be pleased with her) - as to whether the Messenger of Allah (may Allah's peace and blessings be upon him) enjoined her to do that. So, Zayd (may Allah be pleased with him) went and asked her, and she agreed with the view of Ibn ‘Abbās (may Allah be pleased with him). It is narrated in the Two Sahīh Collections that ‘Ā’ishah, the Prophet's wife, reported that Safiyyah bint Huyay, the Prophet's wife, got her menses during the Farewell Hajj. Thereupon, the Prophet (may Allah's peace and blessings be upon him) said: "Will she delay us?!" I said: "O Messenger of Allah, she has performed the Ifādah Tawāf around the House." Thereupon, the Prophet (may Allah's peace and blessings be upon him) said: "Then, let her depart."
When Zayd ibn Thābit (may Allah be pleased with him) knew the right thing, he went back to Ibn ‘Abbās (may Allah be pleased with him), laughing, as he found his view to be correct. Then, he said: "I only found that you spoke the truth." So, Zayd (may Allah be pleased with him) agreed with the view adopted by Ibn' Abbās (may Allah be pleased with him). This is what we are required to do when a dispute arises over something; we should refer to the Qur'an and the Sunnah, and when a sincere person finds proof that disproves his own opinion, he complies with it and scraps stubbornness.
The Hadīth shows the politeness of the Companions (may Allah be pleased with them), their righteousness, their keenness to follow the Sunnah, and their readiness to go back to what is right when it becomes manifest.
It indicates that if a woman gets her menses, she can depart and leave the Farewell Tawāf.
It also demonstrates that some rulings may be unknown to some scholars..

1331

Ibn ‘Abbās reported: The Prophet (may Allah's peace and blessings be upon him) entered the Ka‘bah while there were six pillars in it. He stood near a pillar and supplicated, and he did not pray..

Commentary : The Conquest of Makkah took place in the eighth Hijri year. It was a blessed victory for the Muslims. When the Prophet (may Allah's peace and blessings be upon him) entered it, he did so in modesty and humility toward Allah Almighty, Who bestowed this victory upon him.
In this Hadīth, ‘Abdullāh ibn ‘Abbās (may Allah be pleased with him) relates that the Prophet (may Allah's peace and blessings be upon him) entered the Ka'bah during the day of the Conquest of Makkah, and "there were six pillars" in it, i.e., six columns, and he stood near a pillar and supplicated while standing and did not pray therein. However, the opposite of that is established by a Hadīth in the Two Sahīh Collections. ‘Abdullāh ibn ‘Umar (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) entered the Ka'bah with Usāmah ibn Zayd, Bilāl, and 'Uthmān ibn Talhah al-Hajabi, and he locked it behind him and remained inside. I asked Bilāl when he came out: What did the Prophet (may Allah's peace and blessings be upon him) do? He said: "He took up a position with one pillar on his left, one pillar on his right, and three pillars behind him - the House had six pillars at the time - and then he prayed. They are reconciled by giving precedence to the Hadīth reported by 'Abdullāh ibn' Umar (may Allah be pleased with him), as Bilāl (may Allah be pleased with him) was with the Prophet (may Allah's peace and blessings be upon him) inside the Ka'bah; or that the Prophet (may Allah's peace and blessings be upon him) entered the Ka'bah twice; he prayed at one time and did not pray at the other..

1333

‘Atā’ reported: When the House (the Ka‘bah) was burned during the time of Yazīd ibn Mu‘āwiyah as the people of the Levant invaded it, and what happened to it happened, Ibn az-Zubayr left it until the people came to the season, seeking to encourage - or incite - them against the people of the Levant. When the people departed, he said: "O people, advise me regarding the Ka'bah. Should I demolish it and then rebuild it or repair its damaged part?" Ibn ‘Abbās said: "An opinion has occurred to me concerning it; that you repair the damaged part of it and leave a House upon which the people embraced Islam and stones upon which the people embraced Islam and upon which the Prophet (may Allah's peace and blessings be upon him) was sent." In reply, Ibn az-Zubayr said: "If the house of one of you was burned, he would not be pleased until he renewed it. So, what about the House of your Lord? I will make Istikhārah (consult my Lord) for three and then determine my affair." When the three were over, he decided to demolish it. The people kept away from him, fearing that something from heaven might descend upon the first one to climb it. Then, a man climbed and threw down some stones from it. When the people saw that nothing harmed him, they went one after another and demolished it to the ground. Ibn Az-Zubayr erected pillars and hung curtains on them until its structure rose up. Ibn az-Zubayr also said: I heard ‘Ā’ishah say: The Prophet (may Allah's peace and blessings be upon him) said: "Were it not for the fact that the people have recently left Kufr (disbelief) and that I do not have enough funds to enable me to build it, I would incorporate five cubits from the Hijr into it and make for it a door through which people enter and a door through which they exit." He said: "Today, I have the funds, and I do not fear people." He said: "He added to it five cubits from the Hijr till there appeared a foundation the people could see it. He built the structure upon it. The length of the Ka‘bah was 18 cubits, and when he added to it, he regarded it as short. So, he increased its length by ten cubits and made two doors for it: one for entrance and the other for exit. When Ibn az-Zubayr was killed, Al-Hajjāj sent a message to ‘Abdul-Malik ibn Marwān informing him about that and telling him that Ibn az-Zubayr had placed the structure upon a foundation that was seen by the upright people in Makkah. In reply, ‘Abdul-Malik sent a message to him saying: "We do not have anything to do with Ibn Zubayr's smearing. As for the addition he had made to its length, approve it. As for the addition he had made to it from the Hijr, revert it to its structure and wall up the door he had opened." So, he demolished it and restored it to its structure..

Commentary : The Ka‘bah is the Sacred House of Allah and the Qiblah of the Muslims. It is the first house to be appointed for humankind. Abraham and Ishmael (Ismā‘īl) (peace be upon both of them) had constructed it at the command of Allah Almighty, and it was demolished and built more than once.
In this Hadīth, ‘Atā’ ibn Abu Rabāh relates that when the Sacred House was burned, which happened when Al-Husayn ibn Numayr as-Sakūni surrounded ‘Abdullāh ibn az-Zubayr (may Allah be pleased with him) in Makkah after the incident of Al-Harrah in Madīnah, in 63 A.H., at the command of Yazīd ibn Mu‘āwiyah, the then Caliph of the Levant. Ibn Az-Zubayr (may Allah be pleased with him) was in dispute with him over the caliphate at the time. So, the people of the Levant entered the Sacred House to fight ‘Abdullāh ibn az-Zubayr and the Ka‘bah was burned, and its wall inclined due to the throwing of a catapult, a tool that throws stones. This burning and damage that happened to the Ka‘bah were not intended to occur to it; rather, the intended purpose was to besiege Ibn Az-Zubayr. So, the catapult strikes were targeting him, not the Ka‘bah.
During the siege, there came news about the death of Yazīd ibn Mu‘āwiyah in 64 A.H. Thereupon, the Levant army returned to its land. Then Ibn Az-Zubayr rose and declared himself as the Caliph, and the pledge of allegiance was given to him as the Caliph, and he commanded the obedience of the people of the Hejaz, Egypt, Iraq, and Khurāsān. After the departure of the Levant army, ‘Abdullāh ibn az-Zubayr (may Allah be pleased with him) left the House in its damaged state until people came from every place for the season of Hajj and gathered there. Ibn az-Zubayr (may Allah be pleased with him) wanted to "embolden them", i.e., encourage them to fight the people of the Levant, or "incite them", i.e., stir up rage in their hearts by making them see the burned House, and so they would fight the people of the Levant. When the people turned back to their homeland after the end of Hajj rituals, Ibn az-Zubayr (may Allah be pleased with him) said to the people of Makkah or the notables among them: "O people, advise me regarding the Ka'bah", i.e., give me your opinion: Should I demolish it and then rebuild it anew, or repair its weakened and damaged part? In reply, Ibn ‘Abbās (may Allah be pleased with him) said: "An opinion has occurred to me concerning it", i.e., an opinion has appeared and become clear to me, which is that you repair the weakened and damaged part in it and restore it to its former condition and leave the Ka'bah in the state which the people were familiar with when they embraced Islam. "and stones upon which the people embraced Islam", meaning the stones of the Ka'bah without alteration, and upon which the Prophet (may Allah's peace and blessings be upon him) was sent, and he did not change them. Ibn az-Zubayr said: "If the house of one of you was burned, he would not be pleased," i.e., the owner of the burned house until he renewed it. "So, what about the House of your Lord?!" In other words, the House of Allah Almighty is more worthy of being repaired and renovated. Then, he said to them: "I am going to make Istikhārah (consult my Lord) for three", i.e., I will perform the Istikhārah prayer and seek goodness and help from my Lord for three times or three days, and then I will make up my mind. When the three days were over, he realised that he should demolish and rebuild it, and he was determined to do that. As a result, the people avoided him. They turned away, fearing punishment would descend upon the first person to go above the House to demolish it, like what happened to the Companions of the Elephant. They remained in that situation till a man from them ascended the Ka‘bah and began to pull out the stones. When the people saw no punishment hit him, they moved and headed to the House one after another in constant succession. They demolished it and removed its stones until it was leveled to the ground. "Ibn az-Zubayr erected pillars and hung curtains on them until its structure rose up." The purpose was to make these pillars and curtains a Qiblah for worshippers so that they could identify the location of the Ka'bah through them. These curtains remained till the structure went up and became visible to the people. At that point, he removed them, as the objective was achieved, which was to build the high structure of the Ka'bah.
Then, Ibn az-Zubayr (may Allah be pleased with him) mentioned a Hadīth which he heard from his maternal aunt ‘Ā’ishah (may Allah be pleased with her), who reported that the Prophet (may Allah's peace and blessings be upon him) said: "Were it not for the fact that the people have recently left Kufr", i.e., they have recently embraced Islam and departed from Kufr. "and that I do not have enough funds" i.e., I do not possess enough money to enable me to build it, I would incorporate into the House "from the Hijr" - which is the circular structure around the Ka'bah from the side opposite the Black Stone and the Yemeni Corner, and it takes the shape of a semicircle adjacent to the Levantine and Iraqi Corners, and this Hijr is part of the Ka'bah - "five cubits"; In another version by Muslim: "and I added to it six cubits from the Hijr." This is because the Quraysh did not have enough money to construct the Ka‘bah. So, they built it according to their available means and left the remaining part outside and called it Hijr. Therefore, the Prophet (may Allah's peace and blessings be upon him) wanted to include it in the House. Then the Prophet (may Allah's peace and blessings be upon him) said: "and make for it a door through which people enter", which is the eastern door, "and a door through which they exit", which is the western one. So, the Prophet (may Allah's peace and blessings be upon him) decided not to demolish the Ka'bah and incorporate the Hijr into it out of fear of possible Fitnah (confusion, strife), so he left it as it was. After narrating the Hadīth, Ibn az-Zubayr said: "Today I have the funds", and I possess money sufficient for this purpose, and I do not fear Fitnah for the people as Imān (faith) is well established in their hearts. So he added to the Sacred House, incorporated into it five cubits from the Hijr, and dug an area in the ground of the Hijr till he reached the foundation of the House, upon which Abraham (peace be upon him) constructed the building, and the people saw and observed it. Ibn Az-Zubayr built the structure upon it. "The length of the Ka'bah was 18 cubits, and when he added to it, he regarded it as short," i.e., he considered it to be short. So, Ibn az-Zubayr increased its length by ten cubits. A cubit is about 69 cm. "and he made for it two doors: one for entrance and the other for exit." So, Ibn Az-Zubayr built the Ka'bah according to the design intended by the Prophet (may Allah's peace and blessings be upon him).
When Ibn az-Zubayr was killed in 73 A.H., and the caliphate was established for Banu Umayyah, Al-Hajjāj ibn Yūsuf ath-Thaqafi sent a message to ‘Abdul-Malik ibn Marwān - the then Caliph of the Levant - informing him "that Ibn az-Zubayr had placed the structure upon a foundation" i.e., upon the foundation of Abraham, which he revealed when the Hijr was dug; "that was seen" i.e., observed "by the upright people", those whose testimony is acceptable, "in Makkah"; so, should he leave it in the way Ibn az-Zubayr built it or demolish it and then rebuild it according to its old design? ‘Abdul-Malik sent a reply to Al-Hajjāj: "We do not have anything to do with Ibn Zubayr's smearing", i.e., we have nothing to do with the blame for the crime Ibn Az-Zubayr perpetrated by demolishing the Ka‘bah. In other words, we are innocent of his crime of demolishing the House. "As for the addition he had made to its length, approve it", i.e., keep it as it is. "As for the addition he had made to it from the Hijr, revert it to its structure," i.e., demolish it and restore it to its former structure, as it was during the lifetime of the Messenger of Allah (may Allah's peace and blessings be upon him). "and seal up the door he had opened"; this is the other door, which Ibn Az-Zubayr added. So, Al-Hajjāj demolished the House and restored it to its former structure.
The Hadīth highlights the significance of seeking the opinion of those with sound judgment and experience.
It mentions the repair of the damaged part of the Sacred House.
It indicates the permissibility of abandoning something recommended and legitimate for fear that people may fail to understand it.
It also indicates that an interest may be abandoned for the sake of being safe from falling into evil.
It shows how the ruler should win the hearts of his subjects and work to protect them.
The Hadīth demonstrates how the Companions were keen to comply with what the Prophet (may Allah's peace and blessings be upon him) wanted.
It points out that the Istikhārah prayer should be performed with regard to important matters..

1336

Ibn ‘Abbās reported: The Prophet (may Allah's peace and blessings be upon him) came across a caravan at Ar-Rawhā’. He said: Who are the people? They replied: The Muslims. Then, they asked: Who are you? He said: The Messenger of Allah. So, a woman lifted up a boy to him and said: Is Hajj counted for this one? He said: Yes, and you will have a reward..

Commentary : Islam has laid down certain conditions for a Muslim to be held accountable for religious duties and obligations. One of these conditions is making Hajj obligatory only upon the adult, sane, and free Muslim who has the ability.
In this Hadīth, ‘Abdullah ibn ‘Abbās (may Allah be pleased with him and his father) reports that the Prophet (may Allah's peace and blessings be upon him) "came across a caravan," i.e., a traveling group. A caravan specifically refers to the owners of camels. And it is originally used to refer to ten or less than that. "At Ar-Rawhā’", is a village located almost 80 km away from Madīnah, that was on the way back from the Farewell Hajj, as mentioned in the narration of An-Nasā’i. He asked them: "Who are the people?" They answered him saying that they were from the Muslims. Then, they asked him (may Allah's peace and blessings be upon him): "Who are you?" He replied: "The Messenger of Allah". Perhaps they did not recognize him (may Allah's peace and blessings be upon him) because they had not seen him before, as they did not emigrate, i.e., they embraced Islam in their countries and did not emigrate before this incident.
On knowing that he was the Messenger of Allah (may Allah's peace and blessings be upon him), a woman from among them lifted up a little boy - one who had not reached the age of puberty - and she asked: "Is Hajj counted for this one?", i.e., does this little boy obtain the reward of Hajj? The Prophet (may Allah's peace and blessings be upon him) answered her, saying: "Yes" he gets the reward of voluntary Hajj, "and you will have a reward," i.e., because of making him avoid what the Muhrim (one in state of ritual consecration) avoids, and doing what the Muhrim does, and teaching him if he is discerning, or the reward of being his deputy in Ihrām (state of ritual consecration), throwing the pebbles, standing, and carrying him during Tawāf (circumambulating the Ka‘bah) and Sa‘y (walking at a brisk pace between Safa and Marwah) if he is undiscerning. His saying: "And you will have a reward" is meant to encourage her.
A boy's Hajj is valid, and he gets a reward for it; however, it does not exempt him from the obligation, and he will have to perform the obligatory Hajj after reaching puberty.
The Hadīth indicates the permissibility of performing Hajj on behalf of the minor in general.
It also makes it clear that the boy is rewarded for his act of obedience and his virtuous deeds are recorded for him.
The Hadīth also affirms the reward of the boy's guardian if he makes him perform Hajj.
It also denotes that whoever does not know something must ask the scholars about the rulings he does not know.
It points out that whoever helps someone offer an act of obedience gets rewarded..

1342

‘Ali al-Azdi reported that Ibn ‘Umar taught them: Whenever the Messenger of Allah (may Allah's peace and blessings be upon him) mounted his camel to set out on a journey, he would say Takbīr three times and then say: "Subhāna al-ladhi sakhkhara lana hādha wa ma kunna lahu muqrinīn wa inna ila rabbina lamunqalibūn. Allāhumma inna nas’aluka fi safarina hādha al-birra wa at-taqwa wa min al-‘amali ma tarda. Allāhumma hawwin ‘alayna safarana hādha watwi ‘anna bu‘dah. Allāhumma anta as-sāhibu fi as-safar wa al-khalīfatu fi al-ahl. Allāhumma inni a‘ūdhu bika min wa‘thā’ as-safar wa ka’ābat al-manzhar wa sū’ al-munqalab fi al-māli wa al-ahl (Glory be to Him Who has subjected this for us, for we could not have done it by ourselves, and we will surely return to our Lord. O Allah, we ask You on this journey of ours for goodness and piety, and for deeds that are pleasing to You. O Allah, make this journey easy for us and make its distance short for us. O Allah, You are the Companion on the journey and the One in Whose care we leave our family behind. O Allah, I seek refuge in You from this journey's hardships, from the terrible sights, and from a misfortunate return to our property and our family)." On returning, he would say the same and add: "Āyibūn tā’ibūn ‘ābidūn lirabbina hāmidūn (We are returning in safety, turning to our Lord in repentance, worshiping Him, and praising Him).".

Commentary : Traveling involves hardship and fatigue, but Allah Almighty, out of His mercy, has created for His slaves and guided them to make ships that they could ride on the sea; camels, horses, and cars that they could ride on land; and airplanes that they could ride in the air. They carry them to their destinations without any fatigue or hardship. So, when they settle on them, they remember the favor that Allah Almighty has bestowed on them by subjugating and making such mounts and vehicles easy for them to ride.
In this Hadīth, ‘Abdullah ibn ‘Umar (may Allah be pleased with him and his father) teaches some of his companions the supplication for traveling. He informed them that when the Messenger of Allah (may Allah's peace and blessings be upon him) rode and settled on his mount - which was the camel, and this includes all types of animals that could be ridden and the modern means of transportation - to set out from Madīnah on some journey, he would remember Allah and say: "Allāhu akbar (Allah is the Greatest)", three times. The Prophet's (may Allah's peace and blessings be upon him) saying Takbīr when riding and settling on the mount was acknowledging the greatness of Allah Almighty and the fact that He is greater than everything. He, thus, proclaimed His greatness to thank Him for that, so Allah would grant him extra bounty from Himself. Then, he would say: "Glory be to Him Who has subjected this for us" and has made it submissive to us, referring to the mount. "For we could not have done it by ourselves," i.e., we could not have been able to subjugate it and use it if Allah Almighty had not subjected it for us. "and we will surely return to our Lord," i.e., surely, we will return and go back to our Lord after death. It is as if the traveler who rides on what Allah has subjected for him remembers the last journey in this world, which is one's journey to Allah Almighty when he dies and people carry him on their shoulders.
Then, the Prophet (may Allah's peace and blessings be upon him) would praise Allah and supplicate Him saying: "O Allah, we ask You on this journey of ours for goodness and piety," Birr (goodness): adherence to obedience. Taqwa (piety): refraining from sins; thus, obeying the commands and avoiding the prohibitions. Then, he would ask his Lord to grant him deeds so that He becomes pleased with him. After that, he would ask Allah to make the journey easy for him and make its distance short for him. Following his supplication, he would say: "O Allah, You are the Companion on the journey," i.e., You accompany me on my journey and, thus, You make it easy for me. "And the One in Whose care we leave our family behind," in my absence, so, You surround them with Your care and protection, as Allah Almighty is with man on his journey and the One Who takes care of his family in his absence because Allah Almighty encompasses all things.
Then, he (may Allah's peace and blessings be upon him) would seek refuge with Allah from some of what afflicts man during his journey including: "This journey's hardships," i.e., its severity, difficulty, and the fatigue it causes. and "the terrible sights," i.e., the change in the face as if one is sick, and the feeling of defeat as a result of seeing what one likes undergoing something bad, which causes grief and sadness. It was also said: It means seeking refuge with Allah from every sight that results in grief when looking at it. "A misfortunate return," indicates when returning and seeing what displeases him in his family and property. In the Hadīth of ‘Abdullah ibn Sarjis (may Allah be pleased with him) - in Sahīh Muslim and Musnad Ahmad - it was mentioned that he would start with "the family" on returning, as he would say: "And from a misfortunate return to our family and our property" instead of "our property and our family." The Hadīth also states: The Prophet (may Allah's peace and blessings be upon him) sought refuge from "Hawr" after "Kawr", i.e., from scarcity after abundance and from the change in state from obedience to sin. He also sought refuge from the supplication of an oppressed person, i.e., I seek refuge with You from oppression, as it leads the oppressed person to engage in supplication, and there is no barrier between it and Allah, as mentioned in the Two Sahīh Collections.
On returning, the Prophet (may Allah's peace and blessings be upon him) would say these aforementioned words and would add: Āibūn (We are returning), i.e., we are returning from the journey safely. Tāibūn: (We are repenting), i.e., turning to our Lord from sins to obedience. Ābidūn, lirabbina hāmidūn (We are worshiping Him, and praising our Lord,) i.e., praising Allah Almighty with His attributes of perfection and majesty and showing gratitude to Him for His blessings and favors. It means: We are on our way back to our country, homeland, and families, and we are determined to return to Allah in sincere repentance coupled with righteous deeds, including showing gratitude to Allah, worshiping Him on a regular basis, and drawing close to Him by prayer and frequent prostrations.
So, the Prophet (may Allah's peace and blessings be upon him) used to remember Allah's worship and the fact that he was a slave of Allah Almighty all the time.
The Hadīth urges the act of Allah's remembrance when setting out on a journey and on returning therefrom..

1348

‘Ā’ishah reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "There is no day on which Allah sets free more of His slaves from the Fire than the Day of ‘Arafah. He verily draws near, then He boasts about them before the angels saying: 'What do these [people] want?'".

Commentary : Allah has favored some days over others, and these favored days are occasions for Allah's grants and gifts that He offers His slaves, forgiving sins and elevating degrees, and the Day of ‘Arafah is one of these virtuous days.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) says that saving people from torment and setting them free from the Fire takes place on a larger scale on the Day of ‘Arafah than on any other day. ‘Arafah is a spot located on the way between Makkah and Tā’if. It is almost 22 kilometers away from Makkah, 10 kilometers away from Mina, and 6 kilometers away from Muzdalifah. It is the place where the pilgrims stand on the 9th of Dhul-Hijjah supplicating to Allah and asking for His forgiveness. "He" the Almighty verily "draws near" in a manner that befits His majesty and greatness, in compliance with what Allah Almighty has established for Himself, without Tashbīh (drawing comparison) or Tamthīl (likening Him to His creatures). Then, He boasts before the angels about the Muslims standing at ‘Arafah, demonstrating their merit and the excellence of what they do, and praising them before the angels. The word "bahā’" (boast) originally means beauty and grace. So, Allah boasts about them and praises them in the angels' presence. "Saying: What do these [people] want?", i.e., what do these people want by leaving their families and homelands, spending their money, and exhausting their bodies? The answer is omitted, and it is assumed to be: They only sought Allah's forgiveness and pleasure, which indicates that they are granted forgiveness, as Allah does not boast about sinners and wrongdoers except after repenting and being granted forgiveness.
The Hadīth establishes the attribute of drawing near to Allah Almighty in a way that befits His majesty and greatness.
It also establishes the attribute of boasting for Allah Almighty in a way that befits His majesty and greatness..

1356

Jābir reported that he heard the Prophet (may Allah's peace and blessings be upon him) say: "It is not lawful for any of you to carry a weapon in Makkah.".

Commentary : Makkah is a sacred city as it has the Sacred House and sacred sites. The Shariah has legislated for its special rulings that affirm such meanings. It has legislated therein means of security that have not been legislated in any other spot on earth.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) forbade carrying weapons in Makkah. Perhaps the reason behind this is to prevent it from being a cause of terrifying a Muslim or doing harm to anyone. Undoubtedly, this enhances the sense of security in a place like Makkah where the Islamic sacred sites are found. The prohibition here is meant when there is no necessity for carrying a weapon. However, if there is a necessity - like fighting the disbelievers and their likes - it is permissible to carry weapons like what happened in the Year of the Conquest when the Messenger of Allah (may Allah's peace and blessings be upon him) entered Makkah with his armies carrying their weapons. Allah granted him permission to do so to spread His religion and make His word superior. Hence, Allah made this Sanctuary lawful for him for part of the day, from sunrise to ‘Asr prayer. Then, he declared among people that its sanctity had returned to its former state..

1358

Jābir ibn Abdullah al-Ansāri reported: The Messenger of Allah (may Allah's peace and blessings be upon him) entered Makkah, Qutaybah said: - [another narration reads]: He entered on the day of the Conquest of Makkah - wearing a black turban without being in Ihrām (state of ritual consecration)..

Commentary : The Companions (may Allah be pleased with them) used to observe the Prophet's states to learn from him, especially during calamities like wars and battles, and reported all this to those who came after them. They described his appearance, his clothes, and all his states.
In this Hadīth, the great Companion, Jābir ibn ‘Abdullah (may Allah be pleased with him and his father), reports that the Messenger of Allah (may Allah's peace and blessings be upon him) entered Makkah on the day of the Conquest, 8 AH, wearing a black turban on his head. He was not wearing the clothes of Ihrām and did not have the intention to make Ihrām on that day because he did not want to perform the rituals; rather, he wanted to conquer Makkah.
In the two Sahīh Collections, Anas ibn Mālik (may Allah be pleased with him) reported: "The Messenger of Allah (may Allah's peace and blessings be upon him) entered in the year of the Conquest wearing a helmet on his head." It is likely that the helmet was over the turban to protect his honorable head from iron rust, or the turban was over the helmet, or perhaps he was wearing the helmet when first entering, then he took it off and put on the turban later. Thus, each one of them reported what he had seen..

1359

‘Amr ibn Hurayth reported: It is as if I am looking at the Messenger of Allah (may Allah's peace and blessings be upon him) on the pulpit, wearing a black turban, the two ends of which he has let hang down between his shoulders..

Commentary : The Companions (may Allah be pleased with them) used to observe the Prophet's conditions to learn from him, and they conveyed what they saw to those who came after them and described his appearance, clothes, and all conditions.
In this Hadīth, ‘Amr ibn Hurayth (may Allah be pleased with him) informs that he saw the Prophet (may Allah's peace and blessings be upon him) in one of his sermons on the pulpit - and this took place at the time of the Conquest of Makkah, as narrated by Al-Humaydi in his Musnad Collection - wearing a black turban on his head and letting the two ends of his turban hang down between his shoulders. The words "two ends" are reported like this, in the plural form, whereas it is narrated by Abu Dāwūd in the singular form 'end', which is more preponderant.
The Hadīth makes mention of wearing a black turban..

Book of Hadith

| Hadiths

Narrated Anas ibn Maalik (may Allah be pleased with him):We used to travel with the Prophet ﷺand neither did the fasting persons criticize those who were not fasting, nor did those who were not fasting criticize the fasting ones.
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Narrated Naafi‘ narrated that Ibn ‘Umar (may Allah be pleased with him)recited the ayah: "They had a choice either to fast or to feed a poor person for every day and said that the ayah was abrogated.
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‘Narrated Aa’ishah (may Allah be pleased with her):Allah's Messengerﷺsaid, "Whoever died and he ought to have fasted (the missed fast days of Ramadan) then his guardians must fast (i.e., make up for them) on his behalf."
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Sahl ibn Sa‘d(may Allah be pleased with him) narrated that Allah's Messenger ﷺ said, "People will remain on the right path as long as they hasten to break their fast.".

Jābir ibn ‘Abdullāh reported: In the year of Al-Hudaybiyah, we slaughtered with the Messenger of Allah (may Allah's peace and blessings be upon him) a camel on behalf of seven persons and a cow on behalf of seven persons..

Abu az-Zubayr reported: I asked Jābir about riding the Hady (sacrificial animal) and he said: I heard the Prophet (may Allah's peace and blessings be upon him) say: "Ride it gently if you have nothing else until you find a mount.".

Ibn ‘Abbās reported: The Prophet (may Allah's peace and blessings be upon him) entered the Ka‘bah while there were six pillars in it. He stood near a pillar and supplicated, and he did not pray..

Jābir reported that he heard the Prophet (may Allah's peace and blessings be upon him) say: "It is not lawful for any of you to carry a weapon in Makkah.".

Jābir ibn Abdullah al-Ansāri reported: The Messenger of Allah (may Allah's peace and blessings be upon him) entered Makkah, Qutaybah said: - [another narration reads]: He entered on the day of the Conquest of Makkah - wearing a black turban without being in Ihrām (state of ritual consecration)..

‘Amr ibn Hurayth reported: It is as if I am looking at the Messenger of Allah (may Allah's peace and blessings be upon him) on the pulpit, wearing a black turban, the two ends of which he has let hang down between his shoulders..

Book of Hadith

| Hadiths

Narrated Anas ibn Maalik (may Allah be pleased with him):We used to travel with the Prophet ﷺand neither did the fasting persons criticize those who were not fasting, nor did those who were not fasting criticize the fasting ones. .

Narrated Naafi‘ narrated that Ibn ‘Umar (may Allah be pleased with him)recited the ayah: "They had a choice either to fast or to feed a poor person for every day and said that the ayah was abrogated. .

‘Narrated Aa’ishah (may Allah be pleased with her):Allah's Messengerﷺsaid, "Whoever died and he ought to have fasted (the missed fast days of Ramadan) then his guardians must fast (i.e., make up for them) on his behalf." .

Sahl ibn Sa‘d(may Allah be pleased with him) narrated that Allah's Messenger ﷺ said, "People will remain on the right path as long as they hasten to break their fast.".

Jābir ibn ‘Abdullāh reported: In the year of Al-Hudaybiyah, we slaughtered with the Messenger of Allah (may Allah's peace and blessings be upon him) a camel on behalf of seven persons and a cow on behalf of seven persons..

Abu az-Zubayr reported: I asked Jābir about riding the Hady (sacrificial animal) and he said: I heard the Prophet (may Allah's peace and blessings be upon him) say: "Ride it gently if you have nothing else until you find a mount.".

Ibn ‘Abbās reported: The Prophet (may Allah's peace and blessings be upon him) entered the Ka‘bah while there were six pillars in it. He stood near a pillar and supplicated, and he did not pray..

Jābir reported that he heard the Prophet (may Allah's peace and blessings be upon him) say: "It is not lawful for any of you to carry a weapon in Makkah.".

Jābir ibn Abdullah al-Ansāri reported: The Messenger of Allah (may Allah's peace and blessings be upon him) entered Makkah, Qutaybah said: - [another narration reads]: He entered on the day of the Conquest of Makkah - wearing a black turban without being in Ihrām (state of ritual consecration)..

‘Amr ibn Hurayth reported: It is as if I am looking at the Messenger of Allah (may Allah's peace and blessings be upon him) on the pulpit, wearing a black turban, the two ends of which he has let hang down between his shoulders..

Narrated Anas ibn Maalik (may Allah be pleased with him):We used to travel with the Prophet ﷺand neither did the fasting persons criticize those who were not fasting, nor did those who were not fasting criticize the fasting ones.
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Narrated Naafi‘ narrated that Ibn ‘Umar (may Allah be pleased with him)recited the ayah: "They had a choice either to fast or to feed a poor person for every day and said that the ayah was abrogated.
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‘Narrated Aa’ishah (may Allah be pleased with her):Allah's Messengerﷺsaid, "Whoever died and he ought to have fasted (the missed fast days of Ramadan) then his guardians must fast (i.e., make up for them) on his behalf."
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