| 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.

134

Abu Huraira narrated, “The Messenger of Allah ﷺ said, 'People will keep wondering till it will be said, ‘Allah created all things but who created Allah?’ Whoever finds something like that should say, ‘I believe in Allah.’” In another narration, “The devil comes to one of you and says, ‘Who created the sky? Who created the Earth?’ Then you answered, ‘Allah.’” It mentioned the same content as the first narration but added, “ … and his messengers.”.

Commentary : The pure law of Islam established the relationship among people on the basis of honesty. Muslims are honest about their rights, but some may betray and falsely swear sacred oaths to take people's properties, especially if the proof of the right holder is not clear. In this hadith, the Prophet (ﷺ) confirmed that if a Muslim falsely swears to take people's properties, Allah will prevent him from entering Paradise and make him enter Hell as a punishment for his lying and depriving people of their rights by false oaths. This will be his punishment on condition that he thinks this act is permissible and does not return the property to its owner. Islam considers it a grave sin, for the false oath is one of the major sins, and the Islamic rulings are based on apparent proofs and oaths, even if the person to whom the ruling was made was a liar. As a result, a man asked the Prophet (ﷺ) if the one who committed this sin would enter Hell even if the right unjustly taken was trivial. The Prophet replied that he would definitely enter Hell even if it were a small stick from the Arak tree from which the siwak is taken. The oppressor should not underestimate his small sins because lots of people will be punished for their small sins. There is a saying that confirms that most of the worldly fire is from small sparks. This is supported by Allah's saying, "Indeed, those who exchange the covenant of Allah and their [own] oaths for a small price will have no share in the Hereafter, and Allah will not speak to them or look at them on the Day of Resurrection, nor will He purify them; and they will have a painful punishment." (Aal-Imran: 77) This hadith contains the following benefits: (1) It includes a stern warning against taking people's properties by false oaths and (2) There is no difference between grave and trivial sins as long as they both oppress people..

137

Abu Omama narrated that the Messenger of Allah ﷺ said, “If anyone appropriates a Muslim’s right by his (false) oath, Allah definitely makes Hell as his destiny and deprives him of Paradise.” A man asked, “O Messenger of Allah, even if it were something insignificant?” The Prophet answered, “Even if it were a stick from an araak tree.”.

139

Wa’el ibn Hujr narrated, “A man from Hadramout and another one from Kinda came to the Prophet ﷺ. The first said, ‘O Messenger of Allah ﷺ, this man has appropriated my land which belonged to my father.’ The other said, ‘It is my land in my possession. I cultivate it. There is no right for him in it.’ The Messenger of Allah ﷺ said to the first, ‘Do you have any evidence?’ He replied, ‘No.’ The Prophet ﷺ commented, ‘Then your case is decided on his oath.’ He (the man from Hadramout) said, ‘O Messenger of Allah ﷺ, he is a liar and does not care about what he swears to or abstain from taking anything (forbidden).’ The Prophet ﷺ commented, ‘You do not have any other option from him.’ When he (the man from Kinda) was about to take an oath, the Messenger of Allah ﷺ commented, ‘If he took an oath to usurp his property unjustly, he would certainly meet Allah turning away from him.’”.

Commentary : Islam established the relationship among people based on honesty, so a Muslim is faithful to his rights and others’ rights, but some people may betray and swear sacred oaths to usurp what does not belong to them, especially if the holder of the right does not have clear proof. In this hadith, Wa’el ibn Hujr narrated that a man from Hadramout, a Yemen town near Aden, and another one from Kinda, a Yamen tribe, came to the Prophet ﷺ to seek his arbitration about a land that they both claimed ownership. The first said, “This man has appropriated my land which belonged to my father,” but the other said, ‘It is my land in my possession. I am cultivating it. He has no right to have it.” The Prophet ﷺ asked the first for his proof of ownership but he answered that he had none. The Prophet ﷺ replied that the case would be decided on his (the man from Kinda) oath that the land belonged to him. As a result, the first man confirmed that the other one was an immoral person who did not care about what he swore to and willingly usurped people's belongings. The Prophet ﷺ explained that the only solution to prover ownership was that the first one provided evidence or the other one took an oath. When he (the man from Kinda) was about to take an oath, the Prophet ﷺ commented, “If he took an oath to usurp his property unjustly, he would certainly find Allah turning away from him.” In a narration in Sahih Muslim, he said, “Allah will be angry with him when he meets Him.” It is severe Prophetic intimidation against those daring to usurp people’s rights by taking false oaths to apparently make them permissible, which leads them to be expelled from Allah’s mercy. In Sunan Abu Daoud, Al-Ash’ath ibn Qais narrated that the man from Kinda tribe, after the Prophet’s warning, changed his mind and said, “It is his land.” Although Islam’s judgment is based on apparent proofs and oaths even if this leads to giving the right to the wrong person, taking false oaths is one of the major sins in Islam. Finally, this hadith contains the following benefits: (1) It severely warns against taking false oaths, especially to usurp people’ rights, (2) Islam’s judgment is based on oaths and proofs, not claims, (3) It is recommended that a judge alerts those falsely swearing to bring them back to the truth, and (4) A judge should equally deal with the two parts during his process of seeking oaths and proofs..

140

Abu Huraira narrated, “A man came to the Messenger of Allah ﷺ and said, ‘O Messenger of Allah, what would you think if a man came to appropriate my possession?’ The Prophet ﷺ answered, ‘Do not give him your property.” He asked, ‘What if he fought me? The Prophet ﷺ answered, ‘Fight him.’ He asked again, ‘What if I were killed?’ The Prophet ﷺ answered, ‘You would be a martyr.’ He asked again, ‘What if I killed him.’ The Prophet ﷺ answered, ‘He would be in the Fire.'".

Commentary : Defending one's self and property, and repelling aggressors are obligatory in Islam to prevent this matter from being repeated to others. In this hadith, Abu Hurairah narrated that a man asked the Prophet if a man attacked and robbed him, what would he do? The Prophet said, "Do not give him your property.” This is an explicit command to not give the transgressor one's property. In addition, he guided him to the necessity of fighting this type of people. Then he asked, “What if he fought me?” The transgressor wanted to forcibly take it. The Prophet answered, ‘Fight him.’ It is an explicit command to fight him and prevent oppression. As a matter of fact, this fighting should take place after reminding him of Allah and seeking rulers' and Muslims' help. In Sunan An-Nasa'i, Abu Hurairah narrated, "A man came and said to the Messenger of Allah, 'O Messenger of Allah, what do you think if someone comes to steal my wealth?' The Prophet replied, 'Remind him of Allah so he leaves it.' The man asked, 'What if he persists?' The Prophet repeated, 'Remind him of Allah so he leaves it.' The man asked, 'What if he persists?' The Prophet repeated, 'Remind him of Allah so he leaves it.' The man asked, 'What if he persists?' The Prophet replied, 'Then fight. If you are killed, you will be in Paradise, and if you kill him, he will be in Hell.'" The Prophet confirmed that he would get the status of a martyr in Hereafter, for he was unjustly killed while defending his property. As for his case in this worldly life, he is washed and prayed over. This does not require that he would get the reward of a war martyr. On the other hand, the other man deserves to enter Hell for his oppression. It is Allah's decision to punish or forgive him. He would definitely enter Hell if he intentionally thought that his forbidden act by Islam was allowable. Hence, he becomes a disbeliever and will not be forgiven, out of warning against attacking people’s property. Finally, this hadith contains the following benefits: (1) It prohibits taking a Muslim’s wealth without his consent, and (2) It confirms that there is no retribution or blood money for killing those fighting Muslims..

146

Ibn Omar narrated that the Prophet ﷺ said, “Verily, Islam began as something strange and will be strange as it began so glad tidings to the strangers. It recedes between the two mosques just as the serpent crawls back into its hole.”.

Commentary : Islam appeared in a world filled with injustice, polytheism, and ignorance. Its luminous teachings were strange among people living in complete darkness while its first followers were suffering from several trials until it prevailed among people. In this hadith, the Prophet (ﷺ) showed that Islam began as something strange due to its few followers and their suffering. The Meccans wondered about Islam, for it refused the ignorant traditions of the environment from which it emerged. Afterward, the Prophet and his companions immigrated to Medina, which was an additional image of strangeness and suffering. He began to spread Islam and the people began to enter into it in multitude. Later, he confirmed that Islam would return to be strange as it began. It would become strange in its followers' hearts, even if they are large in number. Its followers would adhere to the customs of pre-Islamic times. This way of deficiency and disruption would prevail to the extent that Islam would be stuck by a few Muslims as it began. Then, the Prophet informed that Islam would return and join between the Sacred Mosque in Mecca and the Prophetic Mosque in Medina, which were the cradle of Islam, just like the serpent that crawls back into its hole when it feels afraid. Likewise, Islam will return to Mecca and Medina as it began. Because of this severity, the Prophet said in another narration in Muslim, "So Toba to the strangers." The word "Toba" may either mean: (1) That Paradise will be for those few Muslims at the beginning and end of Islam, or (2) That joy and comfort will be for those few Muslims. The Prophet specifically mentioned those Muslims, for their patience in the face of harm from infidels and heretics. They have been sticking to the true religion and authentic Sunnah even after the people have corrupted and changed the clear message of Islam. Finally, this hadith presented the following benefits: (1) It refers to the virtues of the Sacred and Prophetic Mosques to which Islam returns and joins, which is an indication that the believers always flee to them to protect themselves against temptations, and (2) It is a sign of the Prophet's prophethood..

148

Anas narrated, “The Messenger of Allah ﷺ said, ‘The hour (of resurrection) will not occur as long as anyone says, ‘Allah, Allah.’”.

Commentary : At the end of this worldly life, lots of issues will change while immorality and disobedience will spread. At that time, Allah will allow the beginning of Resurrection's Day. In this hadith, the Prophet (ﷺ) confirmed that this day will not come as long as anyone says, "Allah, Allah." It means that there will not be anyone who remembers the name of Allah or worship him. There will be just the evilest people, for Allah has taken the believers' souls, as in Sahih Muslim that Amr ibn Al-Aas narrated that the Prophet said, “Then Allah will raise a wind whose smell is similar to musk and whose touch is similar to silk. It will cause any person who has the weight of a seed of faith in his heart to die. Then only the evilest people will remain to witness the beginning of the Resurrection Day." This does not contradict what was authentically proven in Sahih Muslim that Jaber ibn Abdullah narrated that the Prophet (ﷺ) said, “A group of my nation will always fight for the sake of rightness and overcome (their enemies) till the day of resurrection," for it means they would be like that till that light wind causes them to die before the Day of Resurrection when its signs begins to appear. Finally, this hadith contains the following lessons: (1) It shows a sign of the Prophet's prophethood, (2) It clarifies the virtue of the believers, for Allah will honor them by causing them to die before the hereafter, and (3) It confirms the virtue of remembering Allah, for those remembering him will not witness the beginning of the Day of Resurrection..

153

Abu Huraira narrated that the Messenger of Allah ﷺ said, “By Him in Whose hand is the life of Muhammad, he who among this community, Jewish or Christian, hears about me and dies without believing in what was revealed to me, he will be one of the people of Hell.”.

Commentary : The Prophet (ﷺ) was sent to all people, including Jews and Christians. All have to believe and follow his guidance. In this hadith, he swore by Allah in Whose hand is the Prophet's life and all creatures' lives. The Prophet often swears in this way. He swore that if anyone from Jinns or mankind heard, during or after the Prophet's life till the day of resurrection, about his message, he would have to believe in him. If anyone dies without believing in him, he is a disbeliever and will be punished with Hell. The Prophet (ﷺ) mentioned the Jews and Christians as an example. It is just like he mentions a specific matter after a general rule. This is the case for the People who have a divine book. How should the case be for those who have none?! Allah said, "Say, [O Muhammad], 'O mankind, indeed I am the Messenger of Allah to you all.'" (Al-A'raf: 158) Finally, this hadith contains the following benefits: (1) It indicates that all people have to believe in the Prophet's message that abrogated all previous messages and (2) Whoever does not believe in the Prophet's message is not a believer but he will be punished with Hell, even if he claims he believes in Allah and some of his messengers such as Moses and Jesus (peace and blessings of Allah be upon them all)..

156

Jaber ibn Abdullah narrated, “I heard the Prophet ﷺ said, ‘A section of my nation will not cease fighting for the truth and will prevail till the Day of Resurrection. Then, Jesus ﷺ, the son of Mary, will descend and their commander said, ‘Come and lead us in prayer.’ But he (Jesus) will say, ‘No, some of you are commanders over some of you as an honor from Allah for this nation.’”.

Commentary : Islam's nation is of great rank, for: (1) It is the last nation, (2) Its Prophet is the seal of the prophets, (3) Its Prophet was sent to all people as a bringer of glad tidings and a warner, and (4) Its Prophet’s call will continue to the end of time. This nation will remain the last caller to Allah and adhere to the clear truth. All other nations unify against it due to this right. In this hadith, the Prophet (ﷺ) confirmed that a group of this nation would keep fighting Islam's enemies for supporting truth and religion. They would keep raising Islam's banner above other ones and overcoming all enemies near the Last Day. At that time, a soft wind will cause every believer to die. In Sahih Muslim, Amr ibn Al-Aas narrated that the Prophet (ﷺ) said, "Then Allah will raise a wind whose smell is similar to musk and whose touch is similar to silk. It will cause any person who has the weight of a seed of faith in his heart to die. Then only the evilest people will remain and the Hour will come upon them." This indicates that Islam's nation will not be deprived of the truth at any time. The truth will be passed and handed down from one generation to another until Jesus, son of Mary, descends, kills the Antichrist, and follows Prophet Muhammad's legislation, which is the final law to the day of Resurrection. It is clarified in the rest of the hadith when that believed group's leader would say to Prophet Jesus, “Come and lead us in prayer.” Prophet Jesus would decline and explain, "No, some of you are commanders over some of you as an honor from Allah for this nation." In Musnad Ahmad, Jaber narrated “It will be said to him, 'Come forward, O spirit of Allah God!' He will answer, 'Let your imam come forward and lead you in prayer.'" As for Prophet Jesus' abandoning leading them in prayer despite his prophethood, it was said that he would do that lest it was thought that the Prophet Muhammad's legislation was abrogated by his descending. It is the remaining law until the Last Day. Finally, this hadith contains the following benefits: (1) It proves the Prophet Muhammad's prophethood, (2) It confirms Prophet Jesus' descent and his following the Prophet Muhammad's legislation, (3) It shows the virtue of following the Prophet Muhammad's Sunnah, for the mentioned group was granted victory and steadfastness in resisting enemies by following his Sunnah, (4) It shows the virtue of the Muslim nation that Allah saved it from agreeing on misguidance, so it will remain as a believing group until the Last Day..

157

Abu Huraira narrated that the Messenger of Allah ﷺ said, “The last hour (of worldly life) will not come before wealth becomes abundant and overflowing to the extent that a man goes out with his zakat but does not find anyone accepts it from him and the land of Arab reverts to be meadows and rivers.”.

Commentary : The Prophet (ﷺ) used to tell his companions about the events and signs of the Day of Resurrection and affairs of the end of this worldly life that only Allah knows. Thus, he did that to teach and make them prepare themselves for this great day. In this hadith, he informed us about one of the signs that precede this day. Most people will become rich to the extent that they no longer need the money they have so none will need or accept the zakat. The rich will strive to find a poor person who needs or accepts their zakat with no vein. Another narration in the two Sahihs says, “Until the owner of the money becomes concerned, for none will accept his zakat and the person to whom he will give it will reply, 'I am not in need of it.'" It means either they no longer need the money for their being rich or they become busy with the hereafter away from this worldly life, content with their daily sustenance, and do not save money. The Prophet (ﷺ) also confirmed that the last hour will not come until the Arabian Peninsula becomes meadows and rivers as before. A meadow is a wide land with fresh abundant water and lots of grass where the animals frolic. He meant that the Arabs would cultivate and revive their lands by flowing rivers, planting trees, and sowing grains, away from their usual life of moving from one place to another searching for pasture. Finally, this hadith shows one of the signs that prove his prophethood..

158

Abu Huraira narrated, “The Messenger of Allah ﷺ said, ‘When three things appear, no soul will benefit from its faith as long as it did not believe before or earn some good through its faith: Sun’s rising from its place of setting, the Dajjal, and the beast of the earth.’”.

Commentary : The hereafter has minor and major signs. The major ones are little, consecutive, closer to Hereafter, and none of them have occurred yet while the minor ones are many, distant in between, and lots of them have occurred so far. In this hadith, the Prophet (ﷺ) told us about three major ones. At that time, repentance will not benefit the one who has not previously repented, faith will not benefit a disbeliever, and performing righteous deeds will not benefit a negligent person. As a result, the Prophet urged us to perform righteous deeds to increase our faith before the three following signs: (1) The Sun's rise from the West, (2) The emergence of the Dajjal (the antichrist). The word Dajjal is derived from "dajal" which means covering. He is called Dajjal, for he covers the truth with his falsehood. He is a human that Allah will send to test His servants. He will be granted miracles like killing then reviving the dead, having the means to pleasure and enjoyment, having his Paradise, Hell, and two rivers, the earth's treasures will follow him, his command the heavens to rain so it rains, and the earth to sprout so it sprouts. All these miracles will happen by Allah's power and will, and (3) The animal of the earth: It will clearly distinguish between believers and disbelievers when people's hearts corrupt, abandon Allah's commands, and change the true religion. It will emerge in Mecca or another place. In Musnad Ahmad, Abu Omamah Al-Bahely narrated that the Prophet (ﷺ) said, “The animal will come out and label people's noses." Allah said about it, "And when the word befalls them, We will bring forth for them a creature from the earth speaking to them, [saying] that the people were, of Our verses, not certain [in faith]." (An-Naml: 82) It will act like this with Allah's ability who will make it able to speak to people with words they will understand. The apparent meaning of this hadith confirms that Allah will not accept sinners' repentance when all these three signs rise. On the other hand, there is a hadith in Sahih Muslim showing that the first sign is the Sun's rise from the West. In the Two Sahihs, the Prophet (ﷺ) said, "The Hour will not be established until the sun rises from the West. When the people see it, all living on it (the earth) will believe (in Allah). It will be when "... no soul will benefit from its faith as long as it had not believed before ..." (Al-An'am: 158) This indicates that people's repentance will not be accepted when this sign emerges. Thus, the hadith may mean that these three signs will closely emerge as the Prophet said, in Sahih Muslim, about the signs of the Sun’s rise and the animal, “which of the two happens first, the second one would follow immediately after that.” The Finally, this hadith contains the following benefits: (1) It shows the Prophet's care about advising his nation, (2) It clarifies how the Last Day's signs will have horrible effects on people, especially those three signs, and (3) It confirms the Prophet's prophethood..

166

Ibn Abbas narrated that the Messenger of Allah ﷺ passed through the valley of Al-Azraq and asked, ‘Which valley is this?’ They said, ‘This is the valley of Al-Azraq.’ He added, ‘(I perceive) as if I am seeing Moses coming down from the mountain track and loudly calling Allah with talbeya (saying, ‘Here I am! at your service!’).’ Then he (the Prophet ﷺ) came to the mountain track of Harsha and asked, ‘Which is this mountain track?’ They said, ‘It is the mountain track of Harsha.’ He added, ‘(I perceive) as If I am seeing Yunus (Jonah), the son of Matta, riding a well-built she-camel, wearing a cloak of wool, and calling Allah with talbeya. The rein of his she-camel is made of the fibers of date palm.’”.

Commentary : The Sacred House is Allah’s one on earth and Muslims’ prayer direction, whose foundations were raised by Prophet Ibrahim ﷺ, a beloved one to Allah, and his son Ismaeel. Allah informed his prophets of the rite of pilgrimage as Prophet Ibrahim's call. In this hadith, Abdullah ibn Abbas narrated that the Prophet ﷺ passed through the valley of Al-Azraq in Hijaz, about 100 km to the north-east of Mecca, between Mecca and Medina. When he asked his companion about its name, they answered, “The valley of Al-Azraq.” He said that it was as if he was seeing Prophet Moses coming down from the mountain track while loudly calling Allah with saying talbeya (here I am! At your service!) In another narration in Sahih Muslim, he said, “It is as if I can see Musa - and he mentioned something about his color and hair - while placing his two fingers in his ears and loudly calling Allah with talbeya.” Then, the Prophet ﷺ came to the mountain track of Harsha which was a mountain located at the crossroad of Medina and Levant. When he asked his companions about its name, they answered, “It is the mountain track of Harsha.” He said, “It is as if I am seeing Yunus (Jonah), the son of Matta, riding a well-built she-camel, wearing a cloak of wool, and calling Allah with talbeya. The rein of his she-camel is made of the fibers of date palm.” These events may be explained by one of the following possibilities: (1) Either the Prophet ﷺ saw them during his journey of Al-Isra’, (2) He dreamed of all of these events, or (3) He related what those prophets did in their life as Allah revealed to him. This hadith contains the following benefits: (1) It confirms that pilgrimage is Allah’s and His Prophets' rites, (2) It encourages Muslims to perform this great rite, (3) It urges Muslims to loudly call Allah with talbeya which indicates Allah’s oneness, (4) A Muslim is recommended to say talbeya when ascending or descending, (5) The state of ihram expresses impartiality to Allah, and (6) Declaring the oneness of Allah is recommended when passing through low valleys as the Prophets did..

167

Jaber narrated that the Messenger of Allah (ﷺ) said, "The Prophets were presented to me. Moses (ﷺ) was as if he was one of the people of Shaou'a. I saw Jesus (ﷺ), the son of Mary. The closest one in resemblance to him was 'Urwah ibn Mas'oud. I saw Ibrahim (may Allah's blessings be upon him). The closest one in resemblance to him was your companion (he meant himself). I saw Gabriel. The closest one I have seen in resemblance to him was Dehya." In another narration, "Dehya ibn Khalifh.".

Commentary : In this hadith, the Prophet (ﷺ) describes and likens some prophets to individual Muslims. He saw some prophets presented to him, either in real life, as souls, during a dream, or during the Journey of ascension as the other narration in the two Sahihs clarified. He showed that Prophet Moses (ﷺ) was thin and tall like the people of Uzd Shanou'a, a Yamani tribe. He likened Prophet Jesus (ﷺ) with the companion Urwa ibn Mas'oud Ath-Thaqafy. He was one of the Meccan leaders who contributed to make the Treaty of Hudaybiyyah. In the narration of Bukhari, the Prophet (ﷺ) said, “As for Jesus, he was red, curly, and broad-chested.” The Prophet (ﷺ) saw Prophet Ibrahim (ﷺ) who was the closest one in resemblance to him. He also saw Gabriel, the angel, who was entrusted with conveying revelation to prophets. The closest one in resemblance to him was the companion Dehya ibn Khalifa Al-Kalby. He was one of the most handsome people who was responsible for meeting kings. Gabriel, the Angel, used to come to the Prophet (ﷺ) in Dehya's appearance. The Prophet (ﷺ) saw Gabriel, the Angel, in his real form as Abdullah ibn Mas'oud narrated in the two Sahihs that the Prophet (ﷺ) saw Gabriel with six hundred wings..

169

Abdullah ibn Omar narrated, “The Messenger of Allah ﷺ stood up among the people, praised Allah as He deserved, mentioned the Dajjal (Antichrist), and then said, ‘Verily, I warn you against him. No Prophet did not warn his people against him. (Even) Noah warned his people against him, but I will tell you something about him that no Prophet told his people about. You have to know that he is one-eyed while Allah, the Exalted and Glorious, is not one-eyed.’”.

Commentary : The Prophet (ﷺ) used to mention some events and great tribulations that would happen before the Day of Resurrection and guided people on how to act and protect themselves from them. In this hadith, Abdullah ibn Omar narrated that the Prophet (ﷺ) once addressed them and praised Allah with the attributes he deserved then warned them against the Antichrist’s evilness and trials of covering the truthful with his falsehood. He is a great sign of the hereafter with whom Allah will test his servants. He is a human to whom Allah will give divine powers such as: (1) Reviving a person he has just murdered, (2) His command of the heaven to rain and earth to bring forth fruit, (3) His paradise and hell, and (4) His two rivers. All these miracles will happen by Allah’s will. The Prophet (ﷺ) warned his nation against his temptations as all previous prophets did, for none of them knew the time of his advent. The benefit of this warning is to believe in his existence, be keen to take him as an enemy, show his disbelief, and sincerely turn to Allah to seek His refuge from his temptation. Even the Prophet Noah, the first Prophet, warned his nation against him. Based on Allah’s revelation to him, the Prophet (ﷺ) said to his companions that he would inform them about the Antichrist’s matters that none of the previous prophets informed their people. He told them that he was a one-eyed person with a protruding eye while the right one was flat, as narrated by Ibn Omar in the Two Sahihs. Having one eye is an attribute of deficiency so the Prophet (ﷺ) proved Allah’s perfect attributes and alerted the people of heedless minds that whoever had a defect in himself could not be a god. Whoever is disabled to correct his deficiency is more disabled to benefit or harm others. Finally, this hadith contains the following benefits: (1) It proves the Prophet’s message, (2) The Prophet ﷺ shows some of the Antichrist’s attributes to make his nation beware of him, (3) It shows how the Prophet ﷺ has deep compassion with his nation, (4) It proves Allah’s attribute of sight in the manner that befits Him without any type of negation or resembling Him to any of His creation, and (5) It proves the absolute perfection of Allah’s attributes..

172

Abu Huraira narrated, “The Messenger of Allah ﷺ said, ‘When I was in Hejr, Qureish asked me about my journey of Isra’. They asked me about some details of Bait Al-Maqdes which I could not recall. It was the most severe distress that I had ever felt. Thus, Allah raised it (Bait Al-Maqdes) before my eyes so I could see it. I told them about anything they were asking me. (During the journey) I met a group of prophets. I saw Moses praying. He was a thin man with curly hair as if he was a man from the tribe of Shanou’a. I saw Jesus, the son of Mary ﷺ praying. The closest one in resemblance to him was Urwah ibn Masoud Ath-Thaqafy. I saw Ibrahim praying. The closest one in resemblance to him is your companion (the Prophet himself). When it was the time of prayer, I led them. When I completed the prayer, someone said, ‘O Muhammad, here is Malik, the keeper of Hell. Greet him.’ When I turned to him, he started to greet me.’”.

Commentary : The journey of the Isra and Me’raj was one of the miracles with which Allah supported His Prophet Muhammad ﷺ. He honored and ascended him with Gabriel, the Angel, to the highest heaven so he saw Allah’s Paradise along with His greatest signs. In this hadith, the Prophet ﷺ told us that he once stood at Al-Hejr, a place surrounded by a low wall next to the Kaaba where Qureish leaders used to meet, they asked him to describe Bait Al-Maqdis that he visited during his journey from the Sacred Mosque to the Al-Aqsa Mosque, for they wanted to confirm his truth of traveling there. They knew that he had not traveled to that place ever since. Indeed, the Prophet ﷺ was not concerned with deeply observing all those details. He was busy with lots of things that were more important. He was anxious and distressed that he could not recall those details. As a result, Allah materialized the mosque before his eyes so he could answer all their questions. Additionally, he told us that he saw some prophets like Prophet Moses. In Sahih Muslim, he said, “I passed by Prophet Moses who was praying in his grave.” The Prophet Moses was a thin tall man with curly hair and swarthy skin as if he were from the tribe of Shanou’a, a Yemeni tribe from Qahtan area known for its tall people. The Prophet ﷺ also saw Prophet Jesus, son of Mary, praying. The closest one in resemblance to him was the Prophet’s companion Urwah ibn Masoud Ath-Thaqafy who effectively contributed to ratify Treaty of Hudaybeya. In a narration in Sahih Bukhari, he said, “As for Jesus, he was red, curly, and broad-chested.” The Prophet ﷺ saw Prophet Ibrahim praying. The closest one in resemblance to him was the Prophet Muhammad ﷺ himself. When meeting the prophets and the time for prayer began, he led them in prayer. If someone asks, “How did he see Moses praying in his grave and then saw him in his rank in the high heavens?” The answer is that all these story’s details are beyond our imagination. It is Allah’s act, the One, the Almighty. He is even capable of doing more than that. Thus, we believe that he saw Moses praying in his grave, he led all prophets in Bait Al-Maqdes in prayer, and they welcomely received him during his ascending to a heaven after a heaven. After completing his prayer, someone said to him (apparently Gabriel, the Angel), “O Muhammad, this is Malek, the keeper of Hell.” He is one of the angels. He (apparently Gabriel) asked the Prophet ﷺ to greet Malek, but Malek greeted him first. This hadith contains the following benefits: (1) It showed the Prophet’s virtue and status that Allah granted him, and (2) It clarified how Allah cared and provided his Prophet ﷺ with clear evidence..

173

Abdullah ibn Masoud narrated, “When the Messenger of Allah ﷺ was taken on the Night Journey, he came to Sidrat Al-Muntaha which was in the sixth heaven. That was where everything that ascended from the earth ended and was held there, and where everything that descended from above ended and was held there. Allah said, “When that covered the lote tree which did cover it.” (An-Najm: 16) It meant butterflies of gold. The Messenger of Allah ﷺ was given three things: The five daily prayers, the last verses of Surat Al-Baqarah, and forgiving grave sins of whoever from his nation dying without associating anything with Allah.”.

Commentary : The journey of the Isra and Me’raj was one of the miracles with which Allah supported His Prophet ﷺ. It happened in the tenth year of the Prophet's mission. He was taken on a journey from the Sacred Mosque in Mecca to Bait Al-Maqdes in Palestine. Then, Allah honoured and took him up with Gabriel, the angel, to the highest heavens to see Paradise along with other greatest signs. In this hadith, Abdullah ibn Masoud narrated that when the Prophet ﷺ passed the seven heavens, he reached Sidrat Al-Muntaha (Tree of End) which was a great tree where humankind knew nothing above it. He is Allah who knows what is above. It is a phase to where all human deeds ascend and all Allah's commands descend. Then both commands and deeds are conveyed to the next phase. In a narration in Sahih Muslim, the Prophet ﷺ said, “None of Allah's creation can describe it, due to its beauty.” Imam Ahmad narrated the same expression, but he added that the Prophet ﷺ said, "It turned into a ruby or an emerald.” The narration we explained here showed that this tree was after the sixth heaven, but Anas narrated in the Two Sahihs that the Prophet ﷺ mentioned that it was after the seventh heaven. More narrators reported the second hadith, so it had preference. After Ibn Masoud recited the Quranic verse, “When that covered the lote tree which did cover it,” (An-Najm:16), he clarified that it was surrounded and covered with butterflies of gold that were between the tree and the Prophet ﷺ. Upon reaching this tree, the Prophet ﷺ was given three things: (1) The five obligatory prayers. They were fifty but Allah reduced them to be five as an act of worship and fifty as for their reward, (2) The last two virtuous verses of Surat Al-Baqarah. In Sahih Muslim, Ibn Abbas reported, "While Gabriel was sitting with the Prophet ﷺ, he heard a creaking sound above him. He lifted his head and said, 'It is a gate opened in heaven today which had never been opened before.' Then an angel descended through it. Gabriel said, 'This is an angel coming down to the earth who never came down before.' The angel greeted and said, 'O Muhammad, receive the glad tidings of two lights given to you which were not given to any prophet before. They were Surat Al-Fatihah and the last verses of Surat Al-Baqarah. You will never recite a letter from it, but you will be given it (its reward).'" So, Allah had given them to the Prophet ﷺ in this journey then were revealed to him in Medina, and (3) Allah promised to forgive the great sins committed by anyone of the Prophet's nation if he died while believing in the oneness of Allah without associating partners with Him. The mentioned sins are those ruin their doers and lead them to Hell. The Islamic proofs confirm that whoever commits great sins then dies before repentance will be held accountable for it, but he will not be punished in Hell eternally, unlike the polytheists. Thus, the hadith does not mean that they will not be punished at all. It is said that the hadith refers to some of the Prophet’s nation, so Allah will forgive all major or minor sins of some of the nation, except for polytheism, for He said, “Verily, Allah forgives not that partners should be set up with Him (in worship), but He forgives, except that, anything else to whom He wills.” (An-Nisa: 48) As a result, the destiny of those died without repenting from major sins is entrusted to Allah who may punish or forgive them. Finally, this hadith contains the following benefits: (1) It describes the Tree of End, (2) It shows how Allah dignifies his Prophet ﷺ and his nation, and (3) It explains the virtue of the five daily prayers which were prescribed above the seven heavens, unlike other obligatory acts..

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..