| 2 Hadiths


Hadith
1913
Narrated Ibn `Umar (may Allah be pleased with them):The Prophet ﷺ said, "We are an illiterate nation; we can neither write nor calculate. The month is like this and this, i.e., sometimes of 29 days and sometimes of thirty days.".

Commentary :
Allah, Exalted is He, decreed that the sighting of the new moon (crescent) should be usedto determine the timings of the lunar months. The sighting of the crescent marks the end of one lunar month and the beginning of another. Based on this sighting, many religious obligations are determined, such as fasting and Hajj.
In this hadeeth, Ibn ‘Umar (may Allah be pleased with him) stated that the Prophet ﷺ said: “We are an uneducated nation; we can neither write nor calculate,” meaning that we, as Arabs, are mostly uneducated or unlettered. The Arabic word ‘Ummi’ denotes “motherly,” which indicates the inability to read, write, or calculate.
Reference to arithmetic skills here means the use of astronomical calculation to track the movements of stars, lunar stages, and calculate times and dates. Arabs are predominantly unfamiliar with astronomical calculation, although a few have mastered it.
Therefore, Islam assigns clear signs and obvious marks for acts of worship that require no astronomical calculation. Then, the Prophet ﷺexplained by the use of sign language to clarify for both the deaf and the non-Arabs. He ﷺ said: “The lunar month is such and such.” The narrator said: “He ﷺ pointed with his hands to indicate that the lunar month is either twenty-nine or thirty days. He ﷺ first pointed with all ten fingers of his hands twice, and folded the thumb the third time, to indicate twenty-nine days; and then gestured with his two hands thrice, to indicate thirty days.
A lunar month does not exceed thirty days and is not less than twenty-nine days. The beginning of the month is marked by the sighting of the crescent after the sunset of the twenty-ninth day, and if the crescent is not sighted, the month is thirty days.
It is noteworthy that the description ‘Ummi (uneducated)’ is one of the attributes of perfection with which Allah, Exalted is He, endowed His Messenger ﷺ and praised him, even though it may be considered an attribute of imperfection with respect to others, because the practice of reading and writing is a means to acquire knowledge that often refines people’s personalities and elevates their status. Since Allah, Exalted is He, singled out the Prophet ﷺ for the earlier and latter knowledge without the need of learning how to read and write, it was a miracle in this respect, and an indication of the sincerity with which he ﷺ was described in the earlier heavenly books and by which was known to the previous nations. Allah, Exalted is He, Says (what means): {Those who follow the Messenger, the unlettered prophet, whom they find written in what they have of the Torah and the Gospel…} [Quran 7:157].
In his case, illiteracy is perceived as one of his greatest miracles, and the greatest honor conferred upon him, although it is indicative of apparent deficiency and inability for others.
It is also deduced from the hadeeth that the use of sign language is allowable to explain unclear information..

1914
Narrated Aboo Hurayrah (may Allah be pleased with him): The Prophet ﷺ said, "None of you should fast a day or two before the month of Ramadan unless he has the habit of fasting (voluntary fasting) (and if his fasting coincides with that day) then he can fast that day.".

Commentary :
Allah, Exalted is He, decreed that the sighting of the new moon (crescent) should be usedto determine the timing of the lunar months. The sighting of the crescent marks the end of one lunar month and the beginning of another. Based on this sighting, many religious obligations are determined, such as fasting and Hajj.
In this hadeeth, Aboo Hurayrah (may Allah be pleased with him) stated that the Prophet ﷺ forbade Muslims from fasting the day or two days before the month of Ramadan (the last day or two days of Sha’baan). It is not prescribed for Muslims to observe fasting at the end of Sha’baan as a precaution, because theobligatory fastingis contingent on the sighting of the moon and there should beno Takalluf (i.e., overburdening oneself with undue duties) involved, whether the sky is clear or cloudy.
He ﷺ specifically mentioned the last two days of Sha‘baan because doubt may arise on those two days if the sky happened to be cloudy (and it was not possible to sight the new moon clearly) for two or three months. He ﷺforbade fasting on these days for two reasons.First, for fear that this would involve adding extra days to the month of Ramadan.It was also forbidden to fast on the Day of ‘Eid for the same reason, and to avoid following the example of the People of the Book,who had fallen into adding to their obligatory fasting based on their personal whims and preferences. This is whyit is prohibited to fast on the Day of Doubt, i.e., the last day of Sha‘baan. Second, the religion made the obligatory fasting in Ramadancontingent on the sighting of the moon and fasting on the preceding day or two days implies challenging the rulings of Islam.
Then he ﷺmade an exception from this prohibition if a person is used to fasting on a specific day, such as the case of someone who habitually observes fasting on alternate days or on Mondays, if such were to coincide with these two days. In this case, there is no impediment to fasting on these days because it does not fall under the category of forbidden fasting (as intended in the hadeeth) as per the laws of Islam.
.

1915
Narrated Al-Baraa’ (may Allah be pleased with him):It was the custom among the Companions of Muhammad that if any of them was fasting and the food was served (fast-breaking meal), but he slept before eating, he would not eat that night and the following day till sunset. Qays ibn Sirmah Al-Ansaaree was fasting and came to his wife at the time of Iftaar (fast-breaking meal) and asked her whether she had anything to eat. She replied, "No, but I would go and bring some food for you." He used to do hard work during the day, so he was overwhelmed by sleep and fell asleep. When his wife came back and saw him, she said, "Disappointment for you!" When it was midday on the following day, he fainted and the Prophet ﷺ was informed about the whole matter and the following ayah was revealed (which mean): {It has been made permissible for you the night preceding fasting to go to your wives [for sexual relations]…} [Quran 2:187] So, they were overjoyed by it, and then Allah also revealed: {And eat and drink until the white thread of dawn becomes distinct to you from the black thread [of night]. Then complete the fast until the sunset...} [Quran 2:187]
.

Commentary :
The wisdom of Allah, Exalted is He, entailed that the Quran should not be revealed all at once, but should rather be revealed on different occasions, to ensurethe gradual building and refinement of the Muslim community that He willed for Muslims.Therefore, the ayaat of the Quran were revealed to address the problems and emerging issues that arose.
In this hadeeth, Al-Baraa’ ibn ‘Aazib(may Allah be pleased with him)related that when fasting was first made obligatory (in Ramadan), any ofthe Companions (may Allah be pleased with them)who happened to sleep before breaking his fast would not eat that night and would fast the following day,eating onlyafter the Maghrib prayer of the following day! They had a limited window of time to break their fast; from Maghrib prayer to the time when they went to bed that night. If anyone happened to sleep before breaking his fast, he would carry on with fasting on the following day, and then break his fast on the following day.The same was true for engagement in sexual intercourse with their wives.
He (may Allah be pleased with him) also stated that Qays ibn Sirmah Al-Ansaaree(may Allah be pleased with him) was fasting oneday and went to his wife at the time of Maghrib prayer asking her for the Iftaar (fast-breaking) meal. She told him that she hadn’t any food butsought his permission to go and fetch him some. Exhausted after his workday, hefell asleep while waiting for her. When his wife came back and saw him asleep, she said: "Disappointment for you," meaning,“what a deprivation.” Thiswas a commonly used expression for someone who missed out on an attainment to which he aspired. Qays (may Allah be pleased with him)did not eat anything that night and woke up on the following dayand observed fasting. When hewas halfway through the day, he fainted, and the incident was reported to the Prophet ﷺ. On that occasion, Allah, Exalted is He, revealed the ayah that reads (meaning): {It has been made permissible for you the night preceding fasting to go to your wives [for sexual relations]. They are clothing for you and you are clothing for them. Allah knows that you used to deceive yourselves, so He accepted your repentance and forgave you. So now, have relations with them and seek that which Allah has decreed for you. And eat and drink until the white thread of dawn becomes distinct to you from the black thread [of night]. Then complete the fast until the sunset. And do not have relations with them as long as you are staying for worship in the mosques. These are the limits [set by] Allah, so do not approach them. Thus does Allah make clear His ordinances to the people that they may become righteous.} [Quran 2:187].The ayah means that it is deemed allowable for you to engage in sexual intercourses with your wives, eat, and drink at any time of the night until the white thread of dawn becomes distinct to you from the black thread (of night). At that point of the night, it is obligatory on them to abstain from eating, drinking and sexual intercourse until sunset. The Companions(may Allah be pleased with them)were overjoyed.

.

1916
Narrated ‘Adiy ibn Haatim(may Allah be pleased with him):When the above ayahwas revealed (which means): {And eat and drink until the white thread of dawn becomes distinct to you from the black thread [of the dawn],} [Quran 2:187] I took two (hair) strings, one black and the other white, and kept them under my pillow and went on looking at them throughout the night but could not make anything out of it! So, the next morning I went to Allah's Messenger ﷺ and told him the whole story. He ﷺexplained to me, "That ayah means the darkness of the night and the whiteness of the dawn.".

Commentary :
The Messenger of Allah ﷺ was the source of knowledge for his Companions(may Allah be pleased with them); whenever they were confused regarding any of the laws of Islam or the meaning of any ayaatof the Quran, they turned to him for clarification and guidance, and he ﷺ would teach and guide them.
In this hadeeth, ‘Adiy ibnHaatim(may Allah be pleased with him)reports that when the following ayah was revealed (which means): {And eat and drink until the white thread of dawn becomes distinct to you from the black thread [of night]} [Quran 2:187], it was prescribed for Muslims to eat and drink all night long until dawn, and prior to that they were only allowed to eat and drink after Maghrib prayer until they went to bed. Whenever any of them went to bed, it was not allowed to eat or drink on that night and on the following day as well (until the Maghreb prayer), as narrated in Saheeh Al-Bukhaaree. ‘Adiy ibn Haatim(may Allah be pleased with him) understood that the wording of the ayahto be literal,that it meant actualwhite and black threads, and that it is allowable to eat and drink until one could distinguish between them, i.e., after sunrise. Therefore, he brought two ropes (black and white ones) and put them under his pillow to preserve them so that he could easily look at them without having to get up. He would raise the pillow and look at them to determine the beginning of the fast day. After dawn,he would look at the two ropes, but hecould not distinguish the white from the black one, for the daylight was still faint.
Whereupon he (may Allah be pleased with him)went to the Messenger of Allah ﷺand told him the whole story. The Messenger of Allah he ﷺexplained that the correct meaning of theayahwas not to be able to see clearly actualwhite and black threads, but rather meant the ability to distinguish the blackness of the night from the whiteness of the morning, i.e., after dawn, and that the break of dawn was the time limit for the end of the night and the beginning of the morning.This means that whoever wishes to observe fasting is required to abstain from eating and drinking upon seeing that clear and prominent sign, i.e., the break of dawn..

1917
Narrated Sahl ibn Sa’d(may Allah be pleased with him):When the following ayah was revealed(which means): {And eat and drink until the white thread of dawn becomes distinct to you from the black thread,} [Quran 2:187] some people who intended to fast, tied black and white threads to their legs and went on eating till they differentiated between the two. Allah then revealed the words, {[of the dawn]}, and it became clear that meant the night and day..

Commentary :
The Noble Quran was not revealed all at once, but was rather revealed to the Prophet ﷺon different occasions, and some ayaat were revealed to further explain and clarify others. The Companions(may Allah be pleased with them)hastened to comply with the divine commands revealed to them.
In this hadeeth, Sahl ibn Sa‘d (may Allah be pleased with him) related the occasion during which the following ayah was revealed. Allah, Exalted is He, Says (what means): {And eat and drink until the white thread becomes distinct to you from the black thread.} [Quran 2:187].Some of the Companions (may Allah be pleased with them)understood the wording of the ayah literally, and that it meant actual white and black threads. Therefore, they would bring two threads (a black and a white one) and tie them to their feet and would eat and drink until they were able to differentiate between the black and white one (i.e., to determine the beginning of the fast day after dawn). Afterwards, Allah, Exalted is He, revealed the words {of the dawn} [Quran 2:187].in the ayah, and thereupon they learned that it does not referto actual white and black threads, but rather meant the ability to distinguish the blackness of the night from the whiteness of the morning, i.e., after dawn, and that the break of dawn was the time limit for the end of the night and the beginning of the morning. This means that whoever wishes to observe fasting is required to abstain from eating and drinking upon seeing that clear and prominent sign, i.e., the break of dawn.
.

1923
Narrated Anas ibn Maalik (may Allah be pleased with him):The Prophet ﷺsaid, "Eat Suhoor (pre-dawn meal) for indeed there is a blessing in it."
.

Commentary :
The Prophet ﷺ did not leave any good pertaining to this worldly life or the Hereafter without guiding Muslims to it and urging them to abide by it.
In the hadeeth, the Prophet ﷺurgedand commanded those who wished to fast to eat the Suhoor (pre-dawn meal). He ﷺ said: “Eat Suhoor,”meaning the pre-dawn meal during the month of Ramadan(obligatory fasting) and otherwise (voluntary fasting). He ﷺ explained: “for indeed there is a blessing in it,”meaning that it abounds in good, benefits, and blessings. The blessings in Suhoor aretastededon account of following the Sunnah and going against the practices of the People of the Book, because they did not eat before dawn. It also helps the fasting person gain strength to be able to endure fasting, boosts his energylevels for the rest of the day, andempowers him to practice self-restraintand repel the urges toexhibit bad mannerstriggered by hunger. The blessings of Suhoor are also manifest in being a reason for giving charity to those who may ask for it at this time, or join him for the Suhoor meal, in reciting Thikr and supplications at a time when they are most likely accepted, and holding the intention of fasting for those who had forgotten to do so before going to bed on the previous night.
Emphasis is placed on eating the Suhoor meal because most people most likely sleep at this time;they may be overwhelmed by sleep and thus miss out on having thisimportant meal, causingthem to experience fatigue at daytime while performing their daily activities and work.
.

1924
Narrated Salamah ibn Al-Akwa’ (may Allah be pleased with him):Once the Prophet ﷺordered a person on ‘Aashooraa’ (the 10th day of Muharram) to announce, "Whoever has eaten, should not eat any more, but observe fasting, and who has not eaten should not eat, but complete his fast (till the end of the day)”.
.

Commentary :
The Day of ‘Aashooraa’ is one of the blessed days of Allah, Exalted is He, on which He saved His Prophet Moosaa from Pharaoh and his army. The Messenger of Allahﷺ fasted it, and commanded Muslims to fast as well. It was the first prescribed fast for Muslims before fasting was deemed obligatory in Ramadan.
In this hadeeth, Salamah ibn Al-Akwa‘ (may Allah be pleased with him) stated that the Prophet ﷺ sent a man, i.e., Hind ibn Asmaa’ ibn Haarithah Al-Aslamee(may Allah be pleased with him), as stated in Musnad Ahmad and other Hadeeth collections, to announce to people on the Day of ‘Aashooraa’, the 10th day of the sacred month of Muharram, that whoever had eaten on that day should abstain from eating for the rest of the day until the time of Iftaar, to honor the sacredness of this blessed day, and that whoever had not eaten yet should hold the intention of fasting and fast.
After the fasting of Ramadan was deemed obligatory, fasting on the Day of ‘Aashooraa’became optional.It has been reported that fasting on the Day of ‘Aashooraa’ expiates the sins committed during the previous year, as reported on the authority of Aboo Qataadah (may Allah be pleased with him) and narrated by Imam Muslim.
Many narrations have been reported regarding the reasons why the Prophet ﷺ fasted onthe Day of ‘Aashooraa’. For instance, it was narrated on the authority of Ibn ‘Abbaas (may Allah be pleased with him) that he said:“When the Prophet ﷺ came to Al-Madeenah, he found (the Jews) fasting on the Day of ‘Aashooraa’ (i.e., 10th of Muharram). They used to say: "This is a great day on which Allah, Exalted is He, saved Prophet Moosaa and drowned the folk of Pharaoh. Moosaa observed the fast on this day, as a sign of gratitude to Allah." The Prophet ﷺ said, "I am closer to [Prophet] Moses than they!" So, he observed fast (on that day) and ordered the Muslims to fast on it.” [Al-Bukhaaree and Muslim].
Moreover, it was reported on the authority of Ibn ‘Umar (may Allah be pleased with him)that the Prophet ﷺ said about the Day of ‘Aashooraa’: “That was a day on which the people of pre-Islamic days used to observe fast. So, he who amongst you likes to observe fast should do so, and he who does not like it should abandon it.” [Al-Bukhaaree and Muslim].
.

1926
‘Aa’ishah and Umm Salamah (may Allah be pleased with them)said:At times, Allah's Messenger ﷺ used to get up in the morning in a state of Janaabah (i.e., post sexual-intercourse ritual impurity) after having sexual relations with his wives, take a bath and fast.
.

Commentary :
The Companions sometimes held different opinions regarding certain issues, but they abided by the due Islamic etiquette of disagreement that the Prophet ﷺ taught them.
In this hadeeth, ‘Abd Al-Rahmaan ibn Al-Haarith, a Taabi‘i (Follower, from the generation of Muslims who followed the Companions), narrated thathe told Marwaan ibn Al-Hakam that the Mothers of Believers ‘Aa’ishah and Umm Salamah(may Allah be pleased with them) told him that the Prophet ﷺ sometimes woke upafter dawn in a state of Janaabah after having intimate relations with some of his wives,and that he ﷺ would perform Ghusl and observe fasting on that day, as long as he ﷺ had not eaten or drunk anything after dawn. This indicates the permissibility ofcommencing fasting while being in a state of Janaabah before performing Ghusl. The state of Janaabah refers to the post sexual-intercourse state of major ritual impurity experienced by whoever discharges(ejaculates) Manniy (semen) or engages in a sexual intercourse, and the Arabic word denotes the refrainment from prayer and certain worshipful acts until attaining ritual purity (by performing Ghusl).
When Marwaan ibn Al-Hakam, who was then the governor of Al-Madeenah,heard that, he made‘Abd Al-Rahman swear to tell this hadeeth to Aboo Hurayrah(may Allah be pleased with him) - for he used to give Fatwa (scholarly opinion) that whoever wakes upin a state of Janaabah in the morning, his fast on that day is not valid - because the wives of the Prophet ﷺwere the most knowledgeable in such matters. He added: “I urge you tosurprise Aboo Hurayrah (may Allah be pleased with him)with it,” and this could also mean to rebuke him with it.Marawaan made ‘Abd Al-Rahmaanswear to inform Aboo Hurayrah (may Allah be pleased with him) of that hadeeth to investigate the relevant ruling further, to know whether or not he (may Allah be pleased with him)knew of another abrogated text, or one that abrogated this ruling, or warranted specification of its general indication or its interpretation to a different effect.
‘Abd Al-Rahmaan ibnAl-Haarith disliked doing what Marwaan ibn Al-Hakam asked him to do, and later on met with Aboo Hurayrah (may Allah be pleased with him)at the Miqaat of Dhul-Haleefah, theMiqaat of the people of Al-Madeenah who wish to perform Hajj or ‘Umrah.This place is currently known as Aabaar ‘Ali,a specified placeat the beginning of the route from Al-Madeenah to Makkah, about six miles (approximately 13 km) away from Al-Madeenah and two hundred miles (approximately 408 km) away from Makkah, and it is the farthest Miqaat from Makkah. Aboo Hurayrah (may Allah be pleased with him) owned a plot of land there. ‘Abd Al-Rahmaan said to him, “I shall tell you something, and had not Marawaan urged me to do so, I would not have brought it up!” He then informed him of the statement the Mothers of the Believers ‘Aa’ishah and Umm Salamah (may Allah be pleased with them). Thereupon, Aboo Hurayrah (may Allah be pleased with him) told him that Al-Fadhl ibn ‘Abbaas (may Allah be pleased with them) had reported to him that the Prophet ﷺ said that whoever wakes up in the morning of a fast day while being in a state of Janaabah, his fasting is invalid, but ‘Aa’ishah and Umm Salamah (may Allah be pleased with them) were more knowledgeable of such matters.A version of the hadeeth cited in Saheeh Muslim reads: “Narrated Aboo Hurayrah (may Allah be pleased with him) ‘Have they said that?’ He (‘Abd Al-Rahmaan) replied: ‘Yes!’ Thereupon, Narrated Aboo Hurayrah (may Allah be pleased with him) ‘They are more knowledgeable (of such matters)!’”
Clearly, they were more knowledgeable of such matters than Al-Fadhl (may Allah be pleased with them), and their statement in this regard is given precedence overothers, because they narrated it based on close observation of the Prophet’s private life, unlike others.
It is deduced fromm the hadeeth that Muslims should accept and embrace the truth and give up opinions that are proven wrong by means of sound argument and proof.
It is also inferred from it that it is permissible for scholars to visit therulers, discuss with them issues of knowledge, and obey them in what is permissible and good.
Finally, it is deduced that ifa religious ruling on a given matter is disputed, it should be referred to the ones who are most likelyknowledgeable of it.
.

1927
‘Narrated Aa’ishah (may Allah be pleased with her):
The Prophet ﷺ used to kiss and embrace (his wives) while he was fasting, and he had more power to control his sexual desires than any of you.”Narrated Jaabir (may Allah be pleased with him): "The person who discharges (semen) after casting a look (on his wife) should complete his fast.".

Commentary :
The Prophet ﷺ made clear for us the permissible and impermissible acts for a fasting person by means of his sayings and actions, and the honorable Companions (may Allah be pleased with them) reported such sayings and actions to us.
In this hadeeth, the Mother of Believers ‘Aa’ishah (may Allah be pleased with her), the wife of the Prophet ﷺ, clarified to us the allowable acts of intimacy between spousesduring fasting. She (may Allah be pleased with her) said: “The Prophet ﷺ used to kiss and embrace (his wives) while he was fasting,” meaning kissing ortouching (skin-to-skin contact), without engaging in sexual intercourse, such asforeplay and embracing. He ﷺ used to do so in the obligatory and voluntary fasting. She (may Allah be pleased with her) added: “… and he had more power to control his sexual desires than any of you,” meaning that he ﷺ had the best self-control ability to curb his sexual desires from invalidating his fast. The Arabic word ‘Al-’Irab’ used in the hadeeth refers to the sexual need or body part. The Mother of the Believers ‘Aa’ishah (may Allah be pleased with her)indicated by her saying: “… and he had more power to control his sexual desires than any of you,” that it is permissible to kiss and to engage in lesser acts of intimacy (without actually having sexual intercourse) for those who are able to control themselvesso that there is no fear of ejaculation or even having sex.
The hadeeth also highlights the good manners of the Prophet ﷺ and his kindness with his wives.
.

1929
Zaynab(may Allah be pleased with her), the daughter of Umm Salamah, narrated that her mother said, "While I was (lying) with Allah's Messenger ﷺ underneath a woolen sheet, I got the menstrual bleeding, and then slipped away and put on the clothes (which I used to wear) in menses. He asked, "What is the matter? Did you get your menses?" I replied in the affirmative and then entered underneath that woolen sheet. I and Allah's Messenger ﷺ used to take a bath from one water pot and he used to kiss me while he was fasting.".

Commentary :
The Mothers of the Believers (may Allah be pleased with them), the wives of the Prophet ﷺ, reported to us manydetails of his private life with them. This has helped tofurther explain the laws of Islam and clarify for Muslims their religion.
In this hadeeth, the Mother of the Believers, Umm Salamah, Hind bint Aboo Umayyah(may Allah be pleased with her) narrated that while she was lying next to the Prophet ﷺ beneath a blanket or covering called ‘Al-Khameelah,’a black sheet made of wool or other fabric, she experienced the menstrual bleeding. Therefore, shegot up hurriedly anddiscreetly so thatno blood shouldreach the Prophet’s ﷺbody. It could also mean that she was disgusted to sleep next to him in such acondition. She (may Allah be pleased with her)took the clothes that she had prepared to wear during menstruation to put them on. Thereupon, the Prophet ﷺnoticed and said to her: "What is the matter? Did you get your period?" She (may Allah be pleased with her) replied in the affirmative and then he ﷺ asked her to come back to bed next to him underneath that woolen sheet (Khameelah).
She (may Allah be pleased with her)also stated that she and the Prophet ﷺ used to take a bath from one water pot while both were in a state of Janaabah. They used to share the same water pot during Ghusl and he ﷺused to kiss her while he was fasting, for he ﷺhad more power in controlling his sexual desires, and kissing his wives would not result in engaging in sexual intercourse during daytime of Ramadan, as the Mother of the Believers ‘Aa’ishah (may Allah be pleased with her) said: “… and he had more power to control his sexual desires than any of you.” It is deduced therefrom that it is allowable for a Muslim man to kiss and engage in Mubaasharah (i.e., lesser acts of intimacy like kissing, embracing, and skin-to-skin contact without engaging in sexual intercourse) with his wife during daytime inRamadan, provided that he has the power to control himself and abstain from any act of intimacy where there is fear of ejaculation or engaging in sexual intercourse.
It is also inferred from the hadeeth that it is preferable for a woman to wear special clothes for menstruation, other than her usual clothes.
The hadeeth also underlines the good manners of the Prophet ﷺ and his kindness with his wives..

1938
Narrated Ibn ‘Abbaas (may Allah be pleased with him):The Prophet ﷺhad Hijaamah performed on him while he was in the state of lhraam (i.e., ritual state of consecration), and also while he was observing fasting..

Commentary :
Hijaamah (cupping therapy)is one of the ancient forms of alternative medicine used to remove bad blood from the body.
In this hadeeth, ‘Abdullahibn ‘Abbaas(may Allah be pleased with them) informed us that the Prophet ﷺhad Hijaamah performed on him while he was in a state of lhraam (ritual state of consecration), and also while he was fasting.
The apparent indication of the hadeeth is that it refers to two sperate occasions. The version of the hadeeth cited in Saheeh Al-Bukhaaree reads: “The Prophet ﷺhad Hijaamah performed on his head while he was in a state of lhraam to cure migraine headaches. This took place in Lahy Jamal,a place between Makkah and Al-Madeenah, about seven miles (12 km) away from Al-Madeenah..

1940
Narrated Thaabit Al-Bunaanee:Anas ibn Maalik (may Allah be pleased with him)was asked whether they believed that undertaking Hijaamah therapyis disliked for a fasting person. He replied in the negative and said, "No [not for a religious reason], except for fear of weakness.".

Commentary :
Hijaamah (wet cupping therapy) is one of the ancient forms of alternative medicine used to remove bad blood from the body.
In this hadeeth,the Taab’iee Thaabit Al-Bunaaneeinforms us that Anas ibn Maalik (may Allah be pleased with him) was asked whether they believed that Hijaamah therapy was disliked for a fasting person during the lifetime of the Prophet ﷺ.
Anas (may Allah be pleased with him) clarifiedthat it was held as non-prohibitivelydisliked(Makrooh Tanzeehan) rather than prohibitively disliked (Makrooh Tahreeman), because it may cause fatigue during fasting, possibly drainingthe fasting person and requiringhim to getnutrients into his body (i.e., break his fast).
.

1942
‘Narrated Aa’ishah (may Allah be pleased with her):Hamzah ibn ‘Amr Al-Aslamee(may Allah be pleased with him) said, "O Allah's Messenger!I fast continuously."
.

Commentary :
Islam commands Muslims to avail of their share of the worldly life, and not to neglect the right of Allah to be worshipped. Thus, it preaches harmonious balance between the life of the body and that of the heart. Some of the Companions (may Allah be pleased with them)used to abide by the original religious rulings rather than opting for concessionsgranted by the religion with the aim of drawing closer to Allah, without hindering their abilities to carry on with their normal everyday activities.
In this hadeeth, the Mother of the Believers ‘Aa’ishah (may Allah be pleased with her) stated that Hamzah ibn ‘Amr Al-Aslamee(may Allah be pleased with him) told the Prophet ﷺ he used to fast continuously, meaning to fast all year long,except for days when fasting is deemed forbidden such as the two days of ‘Eid andthe days of Tashreeq (i.e., the 11th 12th and 13th of Thoo al-Hijjah).
A version of the hadeeth in Saheeh Al-Bukhaaree and Saheeh Muslim states that he (may Allah be pleased with him) said so to the Prophet ﷺ because hetravelled often and was asking about fasting while traveling. The Prophet ﷺ said: “You may fast if you wish or refrain from fastingif you wish!” As far as voluntary fasting while traveling is concerned, a person is given the choice to observe fasting or refrain from it. The prohibition of fasting continuously (all year long) has been reported in the Sunnah. It has been narrated on the authority of ‘Abdullah ibn ‘Amr ibn Al-‘Aas (may Allah be pleased with them) that the Prophet ﷺ said to him: “There is no (reward for) fasting (for him) who fasts perpetually (all year long).” [Al-Bukhaaree and Muslim].
To reconcile between the two hadeeths,scholars have advised that the wisdom behind forbidding fasting perpetually (all year long) is that it drains a person and renders him unable to partake in Jihaad and fulfill the rights due on him. However, if someone has the physical strength to endure fasting all year long while fulfilling the rights due on him (and carry out his obligations), there is no harm in that..

1943
‘Aa’ishah(may Allah be pleased with her), the wife of the Prophet ﷺ, said:“Hamzah ibn ‘Amr Al-Aslamee(may Allah be pleased with him)asked the Prophet ﷺ: "Should I fast while traveling?" The Prophet ﷺreplied, "You may fast if you wish, and you may not fast if you wish.”
.

Commentary :
Travelling is a tortuous experience and it is usually accompanied by fatigue and hardship. Therefore, Allah, Exalted is He,has relieved travelersof certain religious duties and the Laws of Islamhas granted him legal concessions to eliminate such hardship. However, some of the Companions (may Allah be pleased with them) used to abide by the original religious rulings rather than opting for legal concessions granted by the religion with the aim of drawing closer to Allah.
 In this hadeeth, the Mother of the Believers ‘Aa’ishah (may Allah be pleased with her) stated that Hamzah ibn ‘Amr Al-Aslamee(may Allah be pleased with him)asked the Prophet ﷺwhether or not he should fast while traveling. The Prophet ﷺ gave him the choice to fast or refrain from fasting while traveling. He ﷺ said: "You may fast if you wish, and you may not fast if you wish.”
Refrainment from fasting while traveling is a legal concession granted to the traveler, upon whom fasting is otherwise deemed obligatory. A traveler is given the choice between availing himself of this legal concession or abiding by the original ruling.
Hamzah ibn ‘Amr Al-Aslamee(may Allah be pleased with him)observed voluntary fasting often and it has been reported in Saheeh Al-Bukhaaree and Saheeh Muslim that he even used to fast continuously, meaning all year long, except for days when fasting is deemed forbidden, such as the two days of ‘Eidand the days of Tashreeq (i.e., the 11th 12th and 13th of Thoo al-Hijjah).
.

1945
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 because of the severity of heat. None of us was fasting except the Prophet ﷺand Ibn Rawaahah (may Allah be pleased with him).
.

Commentary :
Traveling is not free of physical and psychological hardship, and therefore, Allah, Exalted is He, relieved travelersof certain religious duties, and the Laws of Islam grants legal concessions to eliminate such hardship. However, some of the Companions (may Allah be pleased with them) used to abide by the original rulings rather than opting for legal concessions granted by the Laws of Islam whenever they were able to do so, with the aim of drawing closer to Allah.
In this hadeeth, Aboo Al-Dardaa’ (may Allah be pleased with him) related that they set off on a journey with the Prophet ﷺ on a very hot day during the month ofRamadan, as stated in the narration in Saheeh Muslim. It was so hot thatthe Companions had toput their hands over their heads because of the severity of the heat. None of them fasted on that day except for the Prophet ﷺ and‘Abdullahibn Rawaahah(may Allah be pleased with him).The rest of the Companions(may Allah be pleased with them) availed themselves of thelegal concession in this regard. 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].
It has been reported that the Prophet ﷺ refrained from fasting during some of his travels and criticized those who were fasting, as narrated in Saheeh Muslim on the authority of Jaabir ibn ‘Abdullah(may Allah be pleased with them): “The Messenger of Allahﷺwent off to Makkah in Ramadan in the year of the Conquest, and they fasted until they arrived at Kuraa‘Al-Ghameem (i.e., a valley two stages from Makkah on the way to Al-Madeenah). He ﷺthen called for a cup of water which he raised until people looked at it, and then he drank. He ﷺwas told afterwards that some people had carried on with their fast (and had not broken it). Thereupon, heﷺ said, “Those are the disobedient ones; those are the disobedient ones.””
The reason the Prophet ﷺ described those people as ‘disobedient’ was that he ﷺ had commandedthem to break their fast and it was upon them to obey him. He ﷺ sometimes commanded Muslims verbally and sometimes tacitly by his actions.When he ﷺ broke his fast, this was a tacit command for themto avail themselves of the relevant legal concession so that they would gain strengthen forJihaad. Since these disobedient people refused to comply with his command, they fell into manifest error. They were described as ‘disobedient’ because in doing so they contravened the Laws of Islam..

1591
Fadālah ibn ‘Ubayd reported: We were with the Messenger of Allah (may Allah's peace and blessings be upon him) on the Day of Khaybar, making deals with the Jews with the Wuqiyyah of gold for two or three dinars, whereupon the Messenger of Allah (may Allah's peace and blessings be upon him) said: Do not sell gold for gold except weight for weight..

Commentary : Riba (usury) is one of the types of exploitation in transactions. It entails great harm and involves unlawful earnings and taking extra money wrongfully. Therefore, it has been prohibited in all the laws that have been revealed. Riba al-Fadl (usury of surplus) is one of the types of Riba, and it means selling an item that is subject to Riba rulings for another of the same type with excess in one of the two, like selling a gold dinar for two dinars and a silver dirham for two dirhams.
In this Hadīth, Fadālah ibn ‘Ubayd (may Allah be pleased with him) narrates that they were with the Messenger of Allah (may Allah's peace and blessings be upon him) in the Battle of Khaybar in 7 AH. They were making deals with the Jews and buying from them one Wuqiyyah of gold worth forty silver dirhams for "two or three dinars", and the dinar was equal to 12 dirhams. It could mean they were selling one' Uqiyyah of gold, beads, and others for two or three dinars. It is known that this amount of pure gold is not to be sold for two or three dinars, and this was the reason why the Companions made such a transaction, as they thought it was permissible because the gold was mixed with other things. However, the Prophet (may Allah's peace and blessings be upon him) forbade them from selling gold for gold "except weight for weight," i.e., each must be equal to the other in terms of weight without any addition or surplus.
The Hadīth highlights the prohibition of Riba al-Fadl (usury of surplus)..

1592
Ma‘mar ibn ‘Abdullah reported: That he sent his servant with one Sā‘ of wheat and said to him: Sell it then buy with it barley. The servant went and took one Sā‘ and part of a Sā‘. When he came to Ma‘mar, he informed him of that, whereupon, Ma‘mar said to him: Why did you do that?! Go ahead and return it and do not take except like for like, as I used to hear the Messenger of Allah (may Allah's peace and blessings be upon him) say: Food for food, like for like. He said: Our food at that time was barley. It was said to him: It is not like it. He said: I am afraid that it could be similar..

Commentary : Riba (usury) is one of the types of exploitation in transactions. It entails great harm and involves unlawful earnings and taking extra money wrongfully. Therefore, it has been prohibited in all the laws that have been revealed. Riba al-Fadl (usury of surplus) is one of the types of Riba, and it means selling an item that is subject to Riba rulings for another of the same type with excess in one of the two, like selling a Sā‘ of wheat for two Sā‘s thereof, or one hundred grams of gold for one hundred and ten grams thereof.
In this Hadīth, Ma‘mar ibn ‘Abdullah ibn Nadlah (may Allah be pleased with him) narrates that he sent his servant with one Sā‘ of wheat and ordered him to sell it for cash, i.e., for dirhams and dinars, then buy barley with its price. The boy went and bought one Sā‘ of barley and part of a Sā in return for the wheat directly without selling the wheat first and then buying the barley with its price. Perhaps he did that because buying barley was the goal and it was achieved by this.
When the servant returned to Ma‘mar, he informed him of what he had done, i.e., selling one Sā‘ of wheat for one Sā‘ and more of barley. Ma‘mar asked him: Why did you do that?! This is an objecting question. Then, he ordered him to return and bring back the wheat and return the barley and not to take the barley from him except like for like in terms of weight. Then, he clarified to him the reason for returning the extra barley, as he heard the Messenger of Allah (may Allah's peace and blessings be upon him) say: "Food for food," i.e., when selling one of them for another, it should be "like for like," i.e., in terms of weight and amount without any addition or surplus, and the two foods here refer to those of the same type, as it was mentioned in a version in Sahīh Muslim Collection that the Prophet (may Allah's peace and blessings be upon him) said: "If these classes differ, sell as you wish as long as payment is made hand to hand."
Ma‘mar (may Allah be pleased with him) said: "Our food at that time was barley," i.e., it was the staple food during the time of the Prophet (may Allah's peace and blessings be upon him). Some of those who were present objected that barley and wheat are not of the same type, i.e., wheat and barley are two different types, therefore, surplus between them is not unlawful. Ma‘mar (may Allah be pleased with him) said: "I am afraid that it could be similar," i.e., a similar case. In other words, he was afraid it was included among the similar types and, thus, should have the same ruling of the prohibition of Riba since wheat and barley are close and each of them is called food. He (may Allah be pleased with him) did this out of religious prudence and as a precautionary measure.
The Hadīth highlights the prohibition of Riba al-Fadl (usury of surplus).
It shows how the Companions were cautious not to fall into committing what is unlawful..

1594
Abu Nadrah reported: I asked Ibn' Abbās about Sarf (currency exchange), and he said: Is it hand to hand? I said: Yes. He said: There is no harm in it. I informed Abu Sa‘īd about it, saying: I asked Ibn' Abbās about Sarf, and he said: Is it hand to hand? I said: Yes. He said: There is no harm in it. He said: Did he say that?! We will write to him not to give you this Fatwa (legal opinion). He said: By Allah, some of the boys of the Messenger of Allah (may Allah's peace and blessings be upon him) brought dry dates, but he rejected them and said: It seems those are not from the dry dates of our land. He said: This year, there was something wrong with the dry dates of our land - or with our dry dates - so I took that and made some addition, whereupon he said: You made an addition! You committed Riba (usury)! Do not approach this. If you have doubts about your dry dates, sell them and then buy the dry dates you like..

Commentary : Riba (usury) is one of the gravest major sins. The Shariah has forbidden all sales that involve a possibility of Riba and has permitted lawful sales that are free of Riba. The pre-Islamic era of ignorance was swarming with Riba-based sales, so Islam rectified and refined such sale transactions.
In this Hadīth, the Tābi‘i Abu Nadrah al-Mundhir ibn Mālik al-‘Abdi narrates that he asked the Companion ‘Abdullah ibn ‘Abbās (may Allah be pleased with him and his father) about Sarf, which is selling an item for another of the same type with a surplus and an addition in the taken or given item, like selling a dinar for two dinars or a dirham for two dirhams; whether it is a Riba-based sale or not. Ibn ‘Abbās answered by saying that it is not Riba in case it is exchanged hand to hand, i.e., at the time that the act of selling took place. Ibn ‘Abbās (may Allah be pleased with him and his father) did not deem selling an item for another of the same type with a surplus Riba, and he believed that Riba is not unlawful except in case of a deferred payment.
So, Abu Nadrah informed Abu Sa‘īd al-Khudri (may Allah be pleased with him) about the Fatwa of Ibn ‘Abbās, whereupon Abu Sa‘īd (may Allah be pleased with him) told him that he would write to Ibn ‘Abbās not to give such a Fatwa and would review it with him, clarify the truth, and advise him. Then, Abu Sa‘īd (may Allah be pleased with him) narrated his supporting reference and evidence in forbidding the Riba of surplus and addition. He swore and said: "By Allah, some of the boys of the Messenger of Allah (may Allah's peace and blessings be upon him)," who are the servants, "brought dry dates, but he rejected them," the Prophet (may Allah's peace and blessings be upon him) rejected them because they were not from the dry dates produced by their land and not the ones known among them. It was said to the Prophet (may Allah's peace and blessings be upon him): This year, the dry dates of Madīnah were of bad quality. So, the servant took some of the bad dry dates and exchanged them for others and brought those good dry dates to the Prophet (may Allah's peace and blessings be upon him) in return for the defective ones and gave the buyer an excess in the weight and amount of the defective dry dates. Thereupon, the Prophet (may Allah's peace and blessings be upon him) said: "You made an addition! You committed Riba (usury)! Do not approach this," i.e., what you did and the addition you made in the weight is from Riba. So, the Prophet (may Allah's peace and blessings be upon him) forbade him from eating from the dry dates he had brought. Then, the Prophet (may Allah's peace and blessings be upon him) said to him by way of teaching: "If you find some doubt about your dry dates, sell them and then buy the dry dates you like," thus, the Prophet (may Allah's peace and blessings be upon him) forbade him from taking dry dates for dry dates. So, if there was something wrong with his dry dates, he should first sell them for money, then buy with that money whatever he liked of the dry dates, and there should be no surplus between the two.
It seems that Ibn ‘Abbās gave that Fatwa of permissibility based on the apparent indication of the Prophet's statement mentioned in the two Sahīh Collections: "Riba is only in Nasī’ah (deferred payment)." This apparently indicates exclusiveness, as if he said: There is no Riba except in the deferred payment. However, there is a report in the Sahīh Muslim Collection indicating that Ibn ‘Abbās reconsidered his stance regarding his Fatwa, as Abu as-Sahbā’ narrated: "That he asked Ibn ‘Abbās about it in Makkah, and he disliked it," i.e., he disliked the permissibility of surplus in Sarf.
The Hadīth highlights the prohibition of Riba al-Fadl (usury of surplus).
It indicates the invalidity of the transaction that involves Riba.
It highlights the fact that the Shariah rulings are to be sought only through the Qur‘an and the Sunnah.
It shows how the Companions used to correct each other whenever they made a mistake..