| Hadiths

Bukhari Hadiths 1356
Muslim Hadiths 558

Hadith

1984

Muhammad ibn ‘Abbaad said:
I asked Jaabir, "Did the Prophet ﷺ forbid fasting on Fridays?" He replied, "Yes." (Other narrators added, "If he intends to fast only that day.").

Commentary :
The Prophet ﷺexplained the Laws of Islam rulings on voluntary fasting, and clarified the appropriate way to fast some days, including Fridays.
In this hadeeth, the Taabi’ee (a Muslim who saw at least one of the Companions) Muhammad ibn ‘Abbaad asked Jaabir ibn ‘Abdullah(may Allah be pleased with them): “Did the Prophet ﷺ forbid voluntary fasting on Fridays only?” He (may Allah be pleased with him) replied in the affirmative. It is noteworthy that the prohibition in this regard does not apply to the one who habitually fasts on alternate days, for example, and one of these fasts happens to coincide with Friday, or someone who vows to fast on the day when a sick loved one would be blessed with recovery and it coincided with Friday. Fasting on Friday is not prohibited in these cases. It is also prescribed to fast on Fridays if one fasts the day before or after it as well, as stated in the hadeeth narrated on the authority of Aboo Hurayrah (may Allah be pleased with him) and compiled in Saheeh Al-Bukhaaree and Saheeh Muslim.
The wisdom behind forbidding fasting on Friday is that it is a day of supplication, remembrance of Allah, and worship. A Muslim devotes his day to performing Ghusl, going early to the mosque, waiting for the Friday prayer, listening to the Khutbah, and reciting Dhikr (i.e. remembrance of Allah) abundantly afterward, because Allah, Exalted is He, Says (what means): {And when the prayer has been concluded, disperse within the land and seek from the bounty of Allah, and remember Allah often that you may succeed.} [Quran 62:10].These are examples of the worshipful acts performed on that blessed day. Therefore, it is deemed forbidden to fast on that day to be inducive to performing these acts energetically and joyfully, and enjoying their performance without boredom or tedium. This is similar to the prohibition of fasting on the Day of ‘Arafah for a pilgrim. The Sunnah for a pilgrim is to refrain from fasting on that blessed day for the same wisdom. When a person fasts a day before or after Friday as well, this compensates for any inactivity or negligence that may occur in the performance of his duties on Friday. It is also possible that the wisdom behind the Prophet’s ﷺprohibition of fasting on Friday was for fear that people would continue to observe fasting on Fridays habitually and it would be deemed obligatory on them, as he ﷺ feared observing night prayer regularly lest it be deemed obligatory on Muslims. He ﷺ also feared that Muslims would venerate Fridays in the same manner the Jews and Christians venerated Saturdays and Sundays, giving up work and copying their unprescribed manner of veneration. Therefore, he ﷺ ordered that Muslims should refrain from fasting on Fridays, believing that blocking the ways leading to unfavorable results is better and more rewardable than completing the days that he ﷺ had intended to fast for the sake of Allah, Exalted is He. It could also be because Friday is a day of ‘Eid (i.e., ritual celebration) for Muslims.
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1985

Narrated Aboo Hurayrah (may Allah be pleased with him)
I heard the Prophet ﷺ saying, "None of you should fast on Friday unless he fasts a day before or after it.".

Commentary :
The Prophet ﷺexplained the Laws of Islam rulings on voluntary fasting, and clarified the appropriate way to fast some days, including Fridays.
In this hadeeth, Aboo Hurayrah (may Allah be pleased with him) clarified that the Prophet ﷺ forbid singling out Fridays for voluntary fasting, unless one fasts one day before or after it (i.e., Thursday or Saturday).
It is noteworthy that the prohibition in this regard does not apply to the one who habitually fasts on alternate days, for example, and one of these fasts happens to coincide with Friday, or someone who vows to fast on the day when a sick loved one would be blessed with recovery and it coincided with Friday. Fasting on Friday is not prohibited in these cases.
The wisdom behind forbidding fasting on Friday is that it is a day of supplication, remembrance of Allah, and worship. A Muslim devotes his day to performing Ghusl, going early to the mosque, waiting for the Friday prayer, listening to the Khutbah, and reciting Dhikr (i.e., remembrance of Allah) abundantly afterward. This is because Allah, Exalted is He, Says (what means): {And when the prayer has been concluded, disperse within the land and seek from the bounty of Allah, and remember Allah often that you may succeed.} [Quran 62:10]. These are examples of the worshipful acts performed on that blessed day. Therefore, it is deemed forbidden to fast on that day to be inducive to performing these acts energetically and joyfully, and enjoying their performance without boredom or tedium. This is similar to the prohibition of fasting on the Day of ‘Arafah for the pilgrim. The Sunnah for a pilgrim is to refrain from fasting on that blessed day for the same wisdom. When a person also fasts a day before or after Friday, this compensates for any inactivity or negligence that may occur in the performance of one’s duties on Friday. It is also possible that the wisdom behind the Prophet’s prohibition of fasting on Friday was for fear that people would continue to observe fasting on Fridays habitually, and that it would be deemed obligatory on them, as he ﷺ feared observing night prayer regularly lest it would be deemed obligatory on Muslims. He ﷺ also feared that Muslims would venerate Fridays in the same manner the Jews and Christians venerated Saturdays and Sundays, giving up work and copying their unprescribed manner of veneration. Therefore, he ﷺ ordered that Muslims should refrain from fasting on Fridays, believing that blocking the ways leading to unfavorable results is better and more rewardable than completing the days that he ﷺ had intended to fast for the sake of Allah, Exalted is He. It could also be because Friday is the day of ‘Eid (i.e., ritual celebration) for Muslims.
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1986

Aboo Ayyoob narrated on the authority of Juwayriyah bint Al-Haarith (may Allah be pleased with them):
The Prophet ﷺ visited her (Juwayriyah) on a Friday and she was fasting. He ﷺ asked her, "Did you fast yesterday?" She said, "No." He ﷺ said, "Do you intend to fast tomorrow?" She said, "No." He ﷺ said, "Then break your fast." Through a different chain of narration, Aboo Ayyoob (may Allah be pleased with him) is reported to have said, "He ﷺ ordered her and she broke her fast.".

Commentary :
The Prophet ﷺexplained the Laws of Islam rulings on voluntary fasting, and clarified the appropriate way to fast some days, including Fridays.
In this hadeeth, the Mother of the Believers Juwayriyah bint Al-Haarith (may Allah be pleased with her) related that the Prophet ﷺ once visited her on a Friday while she was fasting. He ﷺasked her, "Did you fast yesterday (Thursday)?" She replied in the negative and stated that she had not fasted. He ﷺ further asked, "Do you intend to fast tomorrow?" She replied in the negative as well, and therefore he ﷺ commanded her to break her fast.
It is noteworthy that the prohibition in this regard does not apply to the one who habitually fasts on alternate days, for example, when this fast happens to coincide with Friday, or someone who vowed to fast on the day when a sick loved one would be blessed with recovery and it coincided with Friday. Fasting on Friday is not deemed disliked in these cases.
The wisdom behind forbidding fasting on Friday is that it is a day of supplication, remembrance of Allah, and worship. A Muslim devotes his day to performing Ghusl, going early to the mosque, waiting for the Friday prayer, listening to the Khutbah, and reciting Dhikr (i.e., remembrance of Allah) abundantly afterward, because Allah, Exalted is He, Says (what means): {And when the prayer has been concluded, disperse within the land and seek from the bounty of Allah, and remember Allah often that you may succeed.} [Quran 62:10]. These are examples of the worshipful acts performed on that blessed day. Therefore, it is deemed forbidden to fast on that day to be inducive to performing these acts energetically and joyfully, and enjoying their performance without boredom or tedium. This is similar to the prohibition of fasting on the Day of ‘Arafah for a pilgrim. The Sunnah for a pilgrim is to refrain from fasting on that blessed day for the same wisdom. When a person fasts one day before or after Friday as well, this compensates for any inactivity or negligence that may occur in the performance of his duties on Friday. It is also possible that the wisdom behind the Prophet’s ﷺprohibition of fasting on Friday was for fear that people would continue to observe fasting on Fridays habitually and it would be deemed obligatory on them, as he ﷺ feared to observe night prayer regularly lest it would be deemed obligatory on Muslims. He ﷺ also feared that Muslims would venerate Fridays in the same manner the Jews and Christians venerated Saturdays and Sundays, giving up work and copying their unprescribed manner of veneration. Therefore, he ﷺ ordered that Muslims should refrain from fasting on Fridays, believing that blocking the ways leading to unfavorable results is better and more rewardable than completing the days that he ﷺ had intended to fast for the sake of Allah, Exalted is He. It could also be because Friday is the day of ‘Eid (i.e., ritual celebration) for Muslims.
It is also deduced from the hadeeth that it is permissible to break voluntary fasting..

1987

‘Alqamah (may Allah be pleased with him) said:
I asked ‘Aa’ishah (may Allah be pleased with her), "Did Allah’s Messenger use to choose some special days (for good doing)?" She (may Allah be pleased with her) replied, "No, the (good) deeds (and worshipful acts) of the Prophet ﷺ were constant (and regular). Who amongst you could endure what he ﷺ used to endure? ".

Commentary :
The best good deeds in the sight of Allah, Exalted is He, are those performed regularly, even if few in number.
In this hadeeth, the Taabi’ee (a Muslim who saw at least one of the Companions) ‘Alqamah ibn Qays Al-Nakh‘ee asked the Mother of the Believers ‘Aa’ishah (may Allah be pleased with him) whether the Prophet ﷺ used to single out certain days of the month for special good deeds and worshipful acts that he would not perform on other days. ‘Aa’ishah (may Allah be pleased with him) replied in the negative and stated that the Prophet ﷺ used to perform good deeds and worshipful acts regularly and constantly. The Arabic word used in the hadeeth is ‘Deemah’, which linguistically denotes continuous rain that does not cease and is accompanied by stillness, with no thunder or lightning. The word has later been used in reference to other meanings as well. In her statement, ‘Aa’ishah (may Allah be pleased with her) likened his performance of good deeds and worshipful acts to a continuous and constant rain, then she remarked that the Prophet ﷺ was able to endure and perform more acts of worship than anyone else, in terms of quality (i.e., the perfection of their performance), quantity, observing Khushoo‘ (i.e.,the state of the heart when it stands before its Lord in full submission, humbleness, and absolute concentration), obedience, humbleness, and Ikhlaas (i.e., devotion of one’s intentions and deeds exclusively and sincerely to Allah). A Muslim is enjoined to strive hard in performing worshipful acts and voluntary good deeds to the best of his ability, and observe them regularly.
It is deduced from the hadeeth that the acts of worship and good deeds may be performed on any given day, and that they are not restricted to specific days, except for those blessed days to which the Laws of Islamhas assigned special virtues and merits.
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1989

Maymoonah (may Allah be pleased with her) narrated:
People doubted whether or not the Prophet ﷺ was fasting on the day of `Arafat, so I sent milk while he was standing at ‘Arafaah Mount, he ﷺdrank it and the people were looking at him..

Commentary :
Fasting on the Day of ‘Arafah for a non-pilgrim abounds in good, but for a pilgrimit is better to refrain from fasting on that day, to preserve his physical strength to be able to perform the prescribed duties, since Hajj involves striving and endurance of hardship.
In this hadeeth, the Mother of the Believers, Maymoonah bint Al-Haarith (may Allah be pleased with her), the wife of the Prophet ﷺ, informed us that people had doubts about the Prophet’s fasting on the Day of ‘Arafah during the Farewell Hajj. Some said that he ﷺ observed fasting and others said he ﷺ did not. He ﷺ performed Farewell Hajj in 10 A.H. To eliminate all doubts, Maymoohah (may Allah be pleased with her) sent a cup of milk to the Prophet ﷺ while he was standing on ‘Arafah Mount to know with certainty whether or not he ﷺ was fasting. The Prophet ﷺ drank the milk as people were looking at him, and thus they all knew with certainty that he ﷺ was not fasting on the Day of ‘Arafah, and learned the prescribed act for a pilgrim.
It has been narrated in Saheeh Al-Bukhaaree and Saheeh Muslim that Umm Al-Fadhl bint Al-Haarith (may Allah be pleased with her) was the one who sent him the milk. It is possible that there were several cups of milk sent to the Prophet ﷺ on that occasion or that she and Maymoonah (may Allah be pleased with them) sent it together, and the reports referred to them both, being sisters. It is possible that Maymoonah (may Allah be pleased with her) sent the Prophet ﷺ that milk at the request of her sister Umm Al-Fadhl (may Allah be pleased with them) to verify the Prophet’sﷺ fasting, or it was the other way around.
It is deduced from the hadeeth that the Prophet ﷺ used to clarify ambiguous situations for people when needed, out of his concern, mercy, and compassion for them.
It is also inferred therefrom that the Companions (may Allah be pleased with them) showed keenness in knowing the correct act of Sunnah for different matters.
It is also deduced therefrom that witnessing an event firsthand is more decisive than any given authentic report.
The permissibility of eating and drinking in assemblies and while standing could be inferred from the hadeeth.
The hadeeth also urges us to follow the example of the Prophet ﷺ and underlines the permissibility of resorting to strategies to know a religious ruling without explicit and direct questions. It also highlights the acumen of Maymoonah (may Allah be pleased with her).
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1993

Narrated Aboo Hurayrah (may Allah be pleased with him)
Two fasts and two kinds of sale are deemed forbidden: fasting on the day of ‘Eid Al-Fitr and ‘Eid Al-Ad-haa and the two kinds of sale are: Mulaamasah and Munaabadhah. (i.e., two kinds of sale used to be practiced in the days of pre-Islamic period of ignorance; Mulaamasah means when you touch something displayed for sale you have to buy it, while Munaabadhah means when the seller throws something to you, you have to buy it.).

Commentary :
Islam has laid down Laws of Islam rulings governing worshipful acts and transactions. It prescribes rulings pertaining to fasting, prayer, and other acts of worship, and also prescribes legislations to preserve people’s wealth. It is incumbent on a Muslim to abide by the divine commands and avoid the prohibitions set by the Laws of Islam.
In this hadeeth, Aboo Hurayrah (may Allah be pleased with him) stated that the Prophet ﷺ forbade fasting on two days: ‘Eid Al-Fitr, because fasting people celebrate the breaking (end) of their fast after the month of Ramadan, and the second is the Day of Nahr, the tenth of Thoo al-Hijjah, because it is the day when the pilgrims perform Hajj rituals and offer animal sacrifices. Allah, Exalted is He, has bestowed His hospitality (i.e., prescribing the refrainment from fasting) on His servants in these two days, and therefore whoever fasts on those days would be rejecting His hospitality.
Likewise, the Prophet ﷺ forbade two sales: Mulaamasah, which is an Arabic word derived from the root ‘La-ma-sa’, meaning touching. It refers to a way of selling practiced before Islam, and it means that when a buyer touches something displayed for sale, he has to buy it at the price decided by the seller. The second forbidden sale is: Munaabadhah, which is an Arabic word derived from the root ‘Na-ba-dha’, meaning renunciation. It also refers to a way of selling practiced before Islam, and it means that when a buyer throws something to the seller, the buyer has to buy it at the price decided by the seller. Both sales were conducted by people during the pre-Islamic era, and Islam forbade them, because they involve fraud and deception of the contracting parties (or one of them).
The hadeeth also highlights the utility of the Laws of Islam to keep away from causes of discord and dissension among Muslims, forbidding certain transactions that were commonly practiced by people in the pre-Islamic era of ignorance.
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1997

‘Urwah narrated on the authority of ‘Aa’ishah, and on the authority of Saalim narrating it on the authority of Ibn ‘Umar (may Allah be pleased with him):“Nobody was allowed to fast on the days of Tashreeq except those who could not afford the Hady (i.e., Hajj sacrificial animal).”.

Commentary :
The days of Tashreeq are the eleventh, twelfth, and thirteenth days of Thoo al-Hijjah, and they are blessed days bestowed by Allah, Exalted is He, upon Muslims, and He decreed that they should be taken as days of ‘Eid (i.e., ritual celebration).
In this hadeeth, ‘Aa’ishah and Narrated Ibn ‘Umar (may Allah be pleased with him) that the Prophet ﷺ did not prescribe fasting on the days of Tashreeq, i.e., three days after ‘Eid Al-Ad-haa, except for those who cannot afford to offer the Hady (i.e., Hajj sacrificial animal). This means that he ﷺ did not prescribe fasting on those days except for a pilgrim performing Hajj Al-Tamatu‘ (i.e., a pilgrim assumes Ihraam for ‘Umrah only, during the months of Hajj, which means that when he reaches Makkah, he makes Tawaaf and Sa‘y for ‘Umrah. Then he shaves or clips his hair. On the eighth day of Thoo al-Hijjah, the pilgrim assumes Ihraam again for Hajj only and carries out all of its requirements) or Hajj Al-Qiraan (i.e.,a pilgrim assumes Ihraam for both ‘Umrah and Hajj, or he assumes Ihraam first for ‘Umrah, then makes his intention for Hajj before his Tawaaf for Hajj) and cannot afford to offer the Hady. This means that a pilgrim cannot find it in Makkah sanctuary, either due to unavailability, or lack of its price, e.g., if it is sold at more than twice its normal price, or because it is available, but its owner would not sell it. In all of these cases, a pilgrim is declared unable to offer the Hady and should opt for fasting, whether or not he finds its price back in his country. He may fast on the Days of Tashreeq as part of the ten days that he has to fast. Allah, Exalted is He, Says (that which means): {And whoever cannot find [or afford such an animal] - then a fast of three days during Hajj and of seven when you have returned [home].} [Quran 2:196].
The Arabic word Hady incorporates all sacrificial animals that are slaughtered in the sanctuary, including: camels, cows, sheep, and goats.
In the prohibition of fasting on these days and the command to eat and drink therein lies a good wisdom, namely, that Allah, Exalted is He, knew the hardships of travelling, the fatigue of pilgrims in the state of Ihraam (i.e., ritual state of consecration), and the striving against the ‘self’ when performing Hajj rituals, and therefore He legislated for them a rest afterward to stay in Mina on the Day of Nahr and three days after it, and commanded them to eat from their Hady. These pilgrims are the guests of Allah, Exalted is He, and He is offering them hospitality out of His grace and mercy. Muslims in different parts of the world share such hospitality with the pilgrims, since they also strive in worship and show diligence in the first ten days of Thoo al-Hijjah, observing fasting, reciting Dhikr (i.e., remembrance of Allah), performing worshipful acts, and drawing closer to Allah by offering sacrificial animals. The also share in the forgiveness and ritual celebration, and all Muslims celebrate the hospitality of Allah, Exalted is He, by enjoying eating and drinking during the days of Tashreeq. They eat from His sustenance, and express gratitude to Him for His bounty. Since it is not appropriate for a generous host to let his guests go hungry, they are forbidden from fasting on these days.
It is deduced from the hadeeth that the Islamic Laws of Islam promotes ease and facilitation, and that hardship begets ease..

1999

Narrated Ibn ‘Umar (may Allah be pleased with him):Fasting for those who perform Hajj Al-Tamattu‘ (in lieu of the Hady which they cannot afford) may be performed up to the day of ‘Arafah, and if one did not offer Hady and has not fasted (before the ‘Eid) should fast of the days of Mina. (11th, 12th, and 13th of Thoo al-Hijjah)..

Commentary :
One type of Hajj is Hajj Al-Tamattu‘, which means that a pilgrim assumes the state of Ihraam (i.e., ritual state of consecration) with the intention of performing ‘Umrah (i.e., lesser pilgrimage) during the months of Hajj - which are Shawwaal, Dhul-Qa‘dah, and Thoo al-Hijjah - then ends his state of Ihraam, and reassumes it ontheDay of Tarwiyah (i.e., the 8th of Thoo al-Hijjah) to perform Hajj that same year.
In this hadeeth, ‘Abdullah ibn ‘Umar and the Mother of the Believers ‘Aa’ishah (may Allah be pleased with them) informed us that whoever intends to perform Hajj Al-Tamattu‘ must fast the three days before the Day of ‘Arafah, and refrain from fasting on the Day of ‘Arafah, because the Sunnah for a pilgrim is to refrain from fasting on this day. A pilgrim performing Hajj Al-Tamattu‘ is required to offer the Hady (i.e., Hajj sacrificial animal) on the Day of Nahr (i.e., the 10th Day of Thoo al-Hijjah), meaning, the camels, cows, sheep, and goats that are slaughtered in the Sanctuary of Makkah. If a pilgrim cannot find a Hady in Makkah or cannot afford it, e.g., if it is sold for more than twice its normal price, or because it is available, but its owner refuses to sell it, a pilgrim, in all these scenarios, cannot offer the Hady and therefore must opt for fasting, whether or not he can afford buying the Hady in his country. He is required to fast three days in Hajj, and seven when he returns to his country, a total of ten days. If he cannot not find a Hady and did not fast before the Day of ‘Arafah, he may fast on the Days of Tashreeq, which are the days a pilgrim spends in Mina to cast the pebbles at the Jamrah (Pillar) of Al-‘Aqabah after the Day of ‘Eid, and they are: the eleventh, twelfth, and thirteenth of Thoo al-Hijjah.
The hadeeth highlights that the Laws of Islam promotes ease and facilitation pertaining toHajj rituals..

2003

Humayd ibn ‘Abdul-Rahmaan narrated that he heard Mu‘aawiyah ibn Abee Sufyaan on the Day of ‘Aashooraa’ during the year he performed Hajj, saying on the pulpit, "O people of Al-Madeenah! Where are your religious scholars? I heard Allah's Messenger ﷺ saying, 'This is the day of ‘Aashooraa’. Allah, Exalted is He, has not enjoined its fasting on you but I am fasting it. You have the choice either to fast or not to fast (on this day).' ".

Commentary :
The Prophet ﷺ used to instruct his Companions (may Allah be pleased with them) to fast on the Day of ‘Aashooraa’ before the obligation of fasting on Ramadan was prescribed due to the virtue of that day.
In this hadeeth, the Taabi’ee (a Muslim who saw at least one of the Companions) Humayd ibn ‘Abdul-Rahmaan stated that the Caliph Mu‘aawiyah ibn Abee Sufyaan (may Allah be pleased with him) ascended the pulpit of the Prophet’s Mosque in Al-Madeenah once while visiting to perform Hajj. The first Hajj he performed was after assuming the Caliphate in 44 A.H., and the last one was in 57 A.H. The day coincided with the Day of ‘Aashooraa’, the tenth day of Muharram. It seems that he remained longer in Makkah or Al-Madeenah until the Day of ‘Aashooraa’. On that day, he said: “O people of Al-Madeenah, where are your scholars?!” He (may Allah be pleased with him) said so because he had heard that some people were deeming fasting on that day either obligatory, forbidden, or disliked. He (may Allah be pleased with him) summoned the scholars to edify them on the correct ruling in this regard, or to familiarize himself with the different information they might have had on that matter, or to rebuke them upon seeing or hearing of someone adopting a different opinion on that mater. Mu‘aawiyah (may Allah be pleased with him) informed them that he heard the Prophet ﷺ say: “This is the Day of ‘Aashooraa’. Allah, Exalted is He, has not enjoined its fasting on you but I am fasting it.”
He ﷺ wanted to inform them that fasting on that day was not deemed obligatory on them.
In this hadeeth, the Prophet ﷺ informed His Companions (may Allah be pleased with them) that he was fasting and gave them the choice either to fast voluntarily or refrain from fasting, and those who did not fast would not bear any sin for that because it was not incumbent to observe fasting on that day.
This hadeeth is an affirmation of the virtue of fasting on the Day of ‘Aashooraa’ because the Messenger of Allah ﷺ singled it out for fasting, commanded Muslims to observe fasting on that particular day, urged them to do so, and told them that he ﷺ was fasting it. All this wasonly so that they would follow his example and to highlight the merits of fasting on that blessed day. Verily, he ﷺ is the best example for us to follow.
It is noteworthy that this hadeeth does not contradict the one narrated in Saheeh Al-Bukhaaree and Saheeh Muslim on the authority of ‘Aa’ishah (may Allah be pleased with her)stating: “The Prophet ﷺ had ordered to observe fast (on the Day of ‘Aashooraa’) before the fasting in Ramadan was deemed obligatory, but when this became obligatory, it (fasting on the Day of ‘Aashooraa’) became optional; whoever wished fasted on the Day of ‘Aashooraa’, and whoever wished did not observe fasting (on that day).”
Moreover, Mu‘aawiyyah (may Allah be pleased with him) reverted to Islam after the Conquest of Makkah; this means that he had heard this hadeeth after his conversion to Islam, in 9 or 10 A.H., after the relevant ruling was abrogated (when the obligation of fasting on Ramadan was prescribed). Therefore, the meaning of the relevant report would be, “It is not prescribed to fast on the Day of ‘Aashooraa’ after the obligatory fasting on Ramadanhas been prescribed.” He (may Allah be pleased with him) may also mean that the following ayah does not apply to fasting on the Day of ‘Aashooraa’; Allah, Exalted is He, Says (what means): {O you who have believed, decreed upon you is fastingas it was decreed upon those before you.} [Quran 2:183].
It has been reported in Saheeh Muslim on the authority of Aboo Qataadah (may Allah be pleased with him) that fasting on the Day of ‘Aashooraa’ expiates the sins committed in the previous year. Furthermore, it has also been reported in Saheeh Muslim on the authority of ‘Abdullah ibn ‘Abbaas (may Allah be pleased with them) that the Messenger of Allah ﷺ said: “When the next year comes, Allah willing, we will observe fast on the 9th day of Muharram as well,” meaning that he ﷺ would fast on the 9th and the 10th of Muharram. He ﷺ prescribed fasting on the Day of ‘Aashooraa’ as a voluntary act of worship.
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2004

Narrated Ibn ‘Abbaas (may Allah be pleased with him):
The Prophet ﷺ came to Al-Madeenah and saw the Jews fasting on the Day of ‘Aashooraa’. He ﷺ asked them about that. They replied, "This is a blessed day, on which Allah rescued Banee Israa’eel (Children of Israel) from their enemy. So, Prophet Moosaa fasted this day." The Prophet ﷺ said, "I have more claim over Moosaa than you!" So, the Prophet ﷺ fasted on that day and ordered (Muslims) to fast (on that day)..

Commentary :
The Prophet ﷺ used to instruct his Companions (may Allah be pleased with them) to fast on the Day of ‘Aashooraa’ before fasting in Ramadan was made obligatory, due to the virtues of that blessed day.
In this hadeeth, ‘AbdullahNarrated Ibn ‘Abbaas (may Allah be pleased with him) that the Prophet ﷺ migrated from Makkah to Al-Madeenah, and on the following year he ﷺ found the Jews in Al-Madeenah fasting on the Day of ‘Aashooraa’, i.e., the tenth day of Muharram. He ﷺ asked them about the reason for it, and they stated that it was a blessed day when Allah, Exalted is He, rescued Prophet Moosaa (Moses) and the children of Israel from their enemy, Pharaoh, and caused him and his troops to drown in the sea. Therefore, Prophet Moosaa observed fasting on that day (to express gratitude to Allah), and when the Prophet ﷺ learned of that, he ﷺ stated that he had more claim over Moosaa than the Jews, being his fellow brother and Messenger of Allah and because he ﷺ was more obedient to Allah and adhered to the truth more earnestly than them. Therefore, he ﷺ had more right to express gratitude to Allah, Exalted is He, for saving Prophet Moosaa.This is why he ﷺ fasted on that day and commanded the Muslims to fast it, because we, Muslims, are more entitled to love and follow the example of Prophet Moosaa than the Jews, since they distorted the divine law revealed to him, while we are the true adherents of the religion of Allah, Islam, which is the very religion with which all the Prophets of Allah were sent.
In addition, Narrated Ibn ‘Abbaas (may Allah be pleased with him) that the act of Sunnah in this regard is to observe fasting on the 9th and 10th days of Muharram, to be different from the Jews who fasted only on the 10th of Muharram, and this was narrated in Saheeh Muslim. Moreover, it has been reported on the authority of Qataadah (may Allah be pleased with him) that fasting on that day expiates the sins committed during the previous year, and this has also been cited in Saheeh Muslim.
It is deduced from the hadeeth that it is permissible to observe fasting to express gratitude to Allah, Exalted is He, for relief from an adversity or anguish, or the facilitation of a desired attainment..

2005

Aboo Moosaa (may Allah be pleased with him) narrated:
The Day of ‘Aashooraa’ was considered as a ‘Eid (i.e., ritual celebration) by the Jews. So, the Prophet ﷺ ordered, "I urge you (Muslims) to fast on this day.".

Commentary :
Fasting on the Day of ‘Aashooraa’ has great virtues and merits, and the righteous predecessors (i.e., early Muslim generations) keenly fasted that day, following the example of the Prophet ﷺ, while contravening the Jews in the manner of their fasting.
In this hadeeth, Aboo Moosaa Al-Ash’ari (may Allah be pleased with him) related that the Jews used to venerate the Day of ‘Aashooraa’ and take it as a festival, and therefore the Prophet ﷺ commanded Muslims to observe fasting on that day.
The apparent meaning of this narration is that the motive behind the Prophet’s command to fast on that day was out of his keenness to contravene the Jews, observing fasting on the days when they refrained from fasting and refraining from fasting on the days when they fasted, because the days of ‘Eid must not be fasted. The hadeeth narrated on the authority of Ibn ‘Abbaas (may Allah be pleased with them), cited in Saheeh Al-Bukhaaree and Saheeh Muslim, indicates that the reason for his fasting was the approval of the reason for which they fasted on that day, i.e., expressing gratitude to Allah for saving Prophet Moosaa. However, the Jews’ veneration of that day and their belief in it as a day of ‘Eid did not necessitate that they refrained from fasting on it. Perhaps fasting on that day was a manifestation of veneration prescribed by their divine law. This was explicitly stated in another narration reported by Al-Bukhaaree on the authority of Aboo Moosaa (may Allah be pleased with him) reading: “… and saw the Jews venerating and fasting on the Day of ‘Aashooraa’.” The version narrated in Saheeh Muslim reads: “People of Khaybar observed fast on the Day of ‘Aashooraa’ and took it as ‘Eid.”
Narrated Ibn ‘Abbaas (may Allah be pleased with him) that the act of Sunnah in this regard is to observe fasting on the 9th and 10th days of Muharram, to be different from the Jews who fasted only on the 10th of Muharram, and this was narrated in Saheeh Muslim. Moreover, it has been reported on the authority of Qataadah (may Allah be pleased with him) that fasting on that day expiates the sins committed during the previous year, as has also been recorded in Saheeh Muslim.
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2006

Narrated Ibn ‘Abbaas (may Allah be pleased with him):
I never saw the Prophet ﷺ seeking to fast on a day that he favored more than another except this day, the Day of ‘Aashooraa’, and this month, meaning the month of Ramadan..

Commentary :
The Prophet ﷺ used to observe many acts of worship and obedience regularly, one of which was fasting on the Day of ‘Aashooraa’. He ﷺ observed fasting on that day to express gratitude to Allah, Exalted is He, for rescuing his brother Moosaa (Moses) fromPharaoh.
In this hadeeth, ‘Abdullah ibn ‘Abbaas (may Allah be pleased with them) related that he did not see the Prophet ﷺ intently and keenly seeking to fast on a day except the Day of ‘Aashooraa’, favoring it over other days of the year and singling it out for fasting.
It was narrated on the authority of Ibn ‘Abbaas (may Allah be pleased with them), as cited in Saheeh Muslim, that the act of Sunnah in this regard is to fast on the ninth day of Muharram along with the Day of ‘Aashooraa’, to act contrary to the Jews. Moreover, it has also been authentically reported in Saheeh Muslim on the authority of Aboo Qataadah (may Allah be pleased with him) that fasting on the Day of ‘Aashooraa’ expiates the sins committed during the previous year.
This implies that the Day of ‘Aashooraa’ is the best day to observe fasting, Ramadan aside. However, Ibn ‘Abbaas (may Allah be pleased with them) attributed that conclusion to his own knowledge and opinion, and his statement does not refute the other narrations reported by other Companions (may Allah be pleased with them) in this regard. For instance, a Marfoo‘ hadeeth (i.e., directly attributed to the Prophet ﷺ) was reported in Saheeh Muslim on the authority of Aboo Qataadah (may Allah be pleased with him) stating that fasting on the Day of ‘Aashooraa’ atones for the sins committed during the previous year, and that fasting on the day of ‘Arafah expiates the sins committed during two years: the previous and following ones. The apparent indication of the hadeeths is that fasting on the day of ‘Arafah is better (i.e., more virtuous and rewardable) than fasting the Day of ‘Aashooraa’. It has been said that the wisdom behind this is that the Day of ‘Aashooraa’ is attributed to Prophet Moosaa, while the day of ‘Arafah is attributed to the Prophet ﷺ, and therefore fasting it is deemed better (i.e., more virtuous and rewardable).
Likewise, the Prophet ﷺ was keen to fast the month of Ramadan, because it is obligatory, and due to the great bounties bestowed upon the fasting people during that blessed month, including: the divine mercy, deliverance from Hellfire, forgiveness of sins, and the Night of Al-Qadr, which is better and superior to one thousand months (i.e., equivalent to 83 years and 4 months).
In fact, Ibn ‘Abbaas (may Allah be pleased with them) made mention of the Day of ‘Aashooraa’ and Ramadan in his statement, even though fasting in the first is optional and in the second is obligatory, because the common feature here is the abundant reward. The meaning of “seeking,” is that he ﷺ intended to fast it, aspiring to obtain its reward..

2010

‘Abdul-Rahmaan ibn ‘Abdul-Qaari said: "I went out in the company of ‘Umar ibn Al-Khattaab (may Allah be pleased with him) one night in Ramadan to the mosque and found people praying in different groups. A man was praying alone or a man praying with a little group behind him. So, ‘Umar (may Allah be pleased with him) said, 'In my opinion, I would better gather these (people) under the leadership of one Qaari, Quran reciter (i.e., let them pray in congregation!)'. So, he (may Allah be pleased with him) made up his mind to congregate them behind Ubay ibn Ka‘b (may Allah be pleased with him). Then, on another night I went again in his company and people were praying behind their reciter. On that, ‘Umar remarked, 'What an excellent Bid‘ah (i.e., innovation) this is; but the prayer which they do not perform, but sleep at its time is better than the one they are offering.' He (may Allah be pleased with him) meant that performing night prayer in the last part of the night. (In those days) people used to pray in the early part of the night.".

Commentary :
The Caliph ‘Umar ibn Al-Khattaab (may Allah be pleased with him) was keen to revive acts of Sunnah, eradicate religious innovations, and fight whatever triggered disunity and dissention among Muslims. The Prophet ﷺ commanded Muslims to adhere to the practices of the rightly guided Caliphs (may Allah be pleased with them).
In this hadeeth, the Taabi’ee (a Muslim who saw at least one of the Companions) ‘Abdul-Rahmaan ibn ‘Abdul-Qaari, who was appointed by ‘Umar as the head of the Public Treasury, related that he went to the Prophet’s Mosque with ‘Umar ibn Al-Khattaab (may Allah be pleased with them) one night in Ramadhan, to find some people praying night prayer in different congregations. Some prayed individually, and others prayed in small congregations, small groups of three to ten. Therefore, ‘Umar (may Allah be pleased with him) thought about organizing Taraaweeh prayer (i.e., night prayer in Ramadan) in congregation for all Muslims, because it is more stimulating for the worshippers, and so that the they would not disturb each other when praying in small congregations.
He (may Allah be pleased with him)formed this view based on the actions of the Prophet ﷺ and his tacit approval of such an act when he ﷺ once led Muslims in congregation on one night of Ramadan. This was stated in a hadeeth narrated on the authority of ‘Aa’ishah (may Allah be pleased with her), that the Prophet ﷺ went out in the middle of the night and prayed in the mosque and some men prayed behind him. In the morning, people spoke about it and then a large number of them gathered and prayed behind him (on the second night). On the next morning the people again talked about it and on the third night the mosque was full with a large number of people. Allah's Messenger ﷺ came out and led them in prayer. On the fourth night the Prophet’s Mosque was overcrowded with people and could not accommodate them all, but the Prophet ﷺ came out (only) for Fajr prayer. When Fajr prayer was finished, he recited Tashah-hud and said (addressing the people): “Know that your presence was not hidden from me but I was afraid lest the night prayer should be enjoined on you and you might not be able to carry it on.”
‘Umar (may Allah be pleased with him) intended to organize congregational Taraaweeh prayers at the mosque and appointed Ubayy ibn Ka‘b (may Allah be pleased with him) as the Imaam, because he was one of the best Companions in the recitation and memorization of the Quran. When he (may Allah be pleased with him) went out on another night and found them praying in one congregation behind Ubayy ibn Ka‘b (may Allah be pleased with him), he said: “What an excellent Bid‘ah (i.e., innovation) this is,” because it was a good and righteous act, urging Muslims to pray in congregation as recommended. Even if it was not done during the reign of Aboo Bakr (may Allah be pleased with him) him, the Messenger of Allah ﷺ held congregational Taraaweeh prayers. He ﷺ refrained from holding such congregational Taraaweeh prayers regularly lest it be deemed obligatory on Muslims and they would not have endured it.
His saying, “What an excellent Bid‘ah (i.e., innovation) this is” indicates that this practice has its basis and origin is the Sunnah, and it is not a religious innovation as per the laws of Islam that is labelled as misguidance, rather it is described as an innovation, in the linguistic sense of the word (i.e., being an unprecedented rather than an unprescribed act). The fact that ‘Umar (may Allah be pleased with him) and ‘Abdul-Rahmaan ibn ‘Abdul-Qaari went to the Prophet’s Mosque once to find people praying Taraaweeh in congregation, indicates that ‘Umar (may Allah be pleased with him) did not regularly pray with them, and perhaps he (may Allah be pleased with him) believed that performing Taraaweeh prayers individually at home was better (and more rewardable), especially at the end of the night.This is why he (may Allah be pleased with him) stated that people used to perform Taraaweeh prayers at the beginning of the night, but it would be better for them to sleep for a while, and then wake up at the end of the night to perform them.
The hadeeth urges Muslims to perform night prayers at the end of the night.
It is also deduced from the hadeeth that it is permissible to perform night prayer in congregation.
It also highlights that a ruler should check on the ruled and keenly foster their interests, with regard to their religious or worldly affairs..

2015

Narrated Ibn ‘Umar (may Allah be pleased with him):
Some men amongst the Companions of the Prophet ﷺ were shown in their dreams that the Night of Al-Qadr was in the last seven nights of Ramadan. Allah's Messenger ﷺ said, "It seems that all your dreams agree that (the Night of Al-Qadr) is in the last seven nights, and whoever wants to seek it (i.e., the Night of Al-Qadr) should seek it in the last seven (nights of Ramadan).”.

Commentary :
The Night of Al-Qadr is one of the great and blessed nights of Ramadan, in which Allah, Exalted is He, states that the Quran was revealed. It has been highly praised and venerated by Allah, Exalted is He, given the fact that it abounds in great bounties and yields abundant rewards, which are described as being equal to those earned by devoting oneself to worship for one thousand months. During that blessed night, many angels descend, and many bounties and blessings are conferred upon people, and it is free of harm and evil.
In this hadeeth, ‘AbdullahIbn ‘Umar (may Allah be pleased with him) related that many of the Companions (may Allah be pleased with them) saw in a dream that the Night of Al-Qadr falls in the last seven nights of Ramadan. Thereupon, the Messenger of Allah ﷺ said: "It seems that all your dreams agree that (the Night of Al-Qadr) is in the last seven nights, and whoever wants to seek it (i.e., the Night of Al-Qadr)…”, meaning by means of performing prayer, reciting the Quran and supplications, and diligently devoting himself to worship, “… should seek it in the last seven (nights of Ramadan).” It is possible that he ﷺ meant the last seven nights of Ramadan, starting from the 23rd night, or the last seven nights are after the twentieth night, which includes the 21st, the 23rd, and the 25th nights.
It was called the Night of Al-Qadr because of its abundant virtues and great honor, or because the performance of worshipful acts in it yields greater reward.
The wisdom of Allah entailed that its exact date should be hidden from people so that they should strive and keenly devote themselves to worship throughout the last ten nights, and thus perform more worshipful acts and gain greater benefits (rewards).
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2017

‘Narrated Aa’ishah (may Allah be pleased with her):
Allah's Messenger ﷺ said, "Seek the Night of Al-Qadr in the odd-numbered nights of the last ten days of Ramadan.".

Commentary : 114270.

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..

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..

Book of Hadith

| Hadiths

Muhammad ibn ‘Abbaad said: I asked Jaabir, "Did the Prophet ﷺ forbid fasting on Fridays?" He replied, "Yes." (Other narrators added, "If he intends to fast only that day.").

Narrated Aboo Hurayrah (may Allah be pleased with him) I heard the Prophet ﷺ saying, "None of you should fast on Friday unless he fasts a day before or after it.".

Maymoonah (may Allah be pleased with her) narrated: People doubted whether or not the Prophet ﷺ was fasting on the day of `Arafat, so I sent milk while he was standing at ‘Arafaah Mount, he ﷺdrank it and the people were looking at him..