| Hadiths

Bukhari Hadiths 1356
Muslim Hadiths 558

Hadith

1946

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

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

1949

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

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

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

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

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

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

1957

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

1959

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

1960

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

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

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

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

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

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

1973

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

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

1982

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

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

1983

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

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

265

Abu Hurairah narrated that the Prophet ﷺ said, "When anyone amongst you squats for answering the call of nature, he should neither turn his face nor back towards the qibla (prayer direction).".

Commentary : The Prophet (ﷺ) taught his companions all the Islamic manners to the extent that he taught them the manners of entering the toilet. In this hadith, he forbade us to turn our faces or backs toward the prayer direction. This is out of glorifying and preserving the Kaaba, the Sacred House of Allah in Mecca. Instead, a Muslim has to avoid these two directions. In the two Sahihs, Abu Ayyoub Al-Ansary narrated that the Prophet said, “Turn toward the East or the West.” Finally, this hadith is one of the hadiths that clarifies the etiquette of relieving oneself..

269

Abu Hurairah narrated that the Messenger of Allah ﷺ said, "Be careful about the two things that necessitate cursing." They (the companions) asked, "O Messenger of Allah ﷺ, what are those two things that necessitate cursing?" He answered, "Relieving oneself in the people's way or under their shades.".

Commentary : The Prophet (ﷺ) was keen to keep public places clean and warned Muslims against falling into bad habits that harm people in those places. In this hadith, he warned against: (1) Two things that necessitate cursing their doers, or (2) Two things that people curse. Cursing is expulsion from Allah's mercy. When the Prophet's companions asked him about these two acts, he replied, "Answering the call of nature in the people's way or under their shades." He forbade these acts, for they spread filths and impurities of nasty smell in people's way and under their shadows. This hadith contains the following benefits: (1) Islamic law’s keenness to keep individuals and societies away from what hurt them, which may lead to curse and insult each other, and (2) It urges Muslims to stick to reasons for bringing love, happiness, and hope goodness for each other and removing harms and difficulties..

270

Anas ibn Malek narrated that the Messenger of Allah ﷺ entered a garden while a little servant was following him with a jar of water and he was the youngest amongst us. He (the servant) placed it next to a lote-tree. The Messenger of Allah ﷺ relieved himself then came out after cleaning himself with water.".

Commentary : The Prophet (ﷺ) was modest so he used to conceal himself when answering the call of nature. In this hadith, the noble companion Anas ibn Malik narrated that the Prophet (ﷺ) entered an orchard or garden full of palm trees with a little boy who was the youngest companion present in this situation. The boy was carrying a jar of enough water for ablution and placed it next to a lote-tree for the Prophet (ﷺ). After answering the call of nature, the Prophet (ﷺ) used this water to purify himself from traces of urine and feces then came out of the garden. Finally, this hadith contains the following benefits: (1) One has to conceal himself and be away from people while answering the call of nature, and (2) The legality of cleaning oneself with water..

273

Huthaifa ibn Al-Yaman narrated, "I was with the Prophet ﷺ and when he came to some people's garbage, he urinated while standing. I went aside but he said to me, 'Come closer.' I came closer till I stood behind his heels. Then he performed ablution and wiped over his leather socks.".

Commentary : The Prophet (ﷺ) used to take much care of teaching Muslims the matters of purification and the etiquette of relieving oneself. In this hadith, Huthaifa ibn Al-Yaman, the noble Companion, narrated that he was with the Prophet (ﷺ) when he urinated in a garbage while standing, unlike his well-known habit of urinating while sitting. The Prophet (ﷺ) may have done it for one of the following reasons: (1) He did not find something to sit on, (2) He had something that prevented him from sitting such as a wound, or (3) To protect his private parts in this garbage. Huthaifa went aside until the Prophet (ﷺ) finished relieving himself. Afterward, the Prophet (ﷺ) asked him to come closer to take water for ablution. In the end, the Prophet (ﷺ) wiped over his leather socks instead of taking off and washing his feet. To wipe over them, a Muslim should wear leather socks after performing a complete ablution. Finally, this hadith contains the following benefits: (1) It is permissible to urinate while standing, and (2) The legitimacy of wiping over the socks..

274

Al-Mughira ibn Shu’ba narrated, “The Messenger of Allah ﷺ lagged (during traveling) and I also lagged with him. After relieving himself, he asked me, ‘Do you have any water?’ I brought to him a jar of water. He washed his palms and face. When he tried to get his forearms out, the gown’s sleeve was tight. Therefore, he brought them out from under the gown and threw it over his shoulders. He washed his forearm and wiped his forelock, turban, and socks. Then he mounted and I mounted. When we reached the people, they were already praying and led by Abdurrahman ibn Awf who completed a rak'a. When he (Abdurrahman) perceived (the presence of) the Prophet ﷺ, he began to step back, but the Prophet ﷺ signed to him (to continue) so he (Abdurrahman) continued the prayer with them. When he completed it, the Prophet ﷺ and I got up to offer the rak'a we missed.”.

Commentary : The Prophet ﷺ did not stop teaching his companions whether he was home or traveling. He was particularly keen to teach them the matters of purity and the etiquette of answering the call of nature. In this hadith, Al-Mughirah ibn Shu’bah narrated that the Prophet ﷺ and he lagged behind his companions during their traveling to fight in Tabouk battle, Battle of Hardship, in 8th AH as in another narration in the Two Sahihs. After relieving himself, the Prophet ﷺ asked Al-Mughirah for water to perform ablution. Al-Mughirah provided him with a leather jar of water. The Prophet ﷺ washed his palms and face. His gown’s sleeve was too tight to wash his arms to elbows. Therefore, he brought them out from under the gown and threw it over his shoulders to wash his arms and keep his gown dry. Although the basic principle is to wipe the entire head once during ablution, the Prophet ﷺ wiped his forelock and turban. He wiped the visible front part of his head and wiped his turban instead of the entire head. Then, he did not wash his feet but wiped over his socks. To wipe over one’s socks, it is a prerequisite to wear them after an initial ablution, as Al-Mughirah narrated in the Two Sahihs, “When I was with the Prophet ﷺ on a journey, I dashed to take off his socks (so he could wash his feet) but he said, ‘Leave them, for I wore them after performing ablution.’ So he wiped over them.” Then, the Prophet ﷺ and Al-Mughirah rode their animals. When they reached the people, they were already praying and led by Abdurrahman ibn Awf who completed a rak'a. The companions began praying, for the Prophet ﷺ was late. When Abdurrahman realized the Prophet’s presence, he wanted to step back and let the Prophet ﷺ lead them in prayer but the Prophet ﷺ signed to him to keep leading them in prayer. Once Abdurrahman completed the prayer, both the Prophet ﷺ and Al-Mughirah got up to offer the rak'a they missed. Finally, this hadith contains the following benefits: (1) It is legitimate that the virtuous one can be led in prayer by a person of lower rank, (2) A Muslim should be keen to perform prayer at their specific times, (3) It clarifies the virtue of Abderrahman ibn Awf, and (4) It is legitimate to wipe over the turban and socks..

275

Bilal narrated that the Prophet ﷺ wiped over his leather socks and head cover. In another narration, he said, "I saw the Prophet ﷺ ...".

Commentary : Islamic law aims to ease people's different acts of worship such as wiping over the socks, turban, and veil instead of washing one’s feet or wiping one’s head. In this hadith, the noble companion Bilal ibn Rabah explained that the Prophet (ﷺ) sometimes wiped over his socks during ablution instead of washing his feet on the condition that he had worn them after a complete previous ablution as proved in the hadith narrated by Al-Mughirah ibn Shu’ba in the two Sahihs that he said, "When I was with the Prophet (ﷺ) on a journey, I dashed to take off his socks (so he could wash his feet) but he said, 'Leave them, for I wore them after performing ablution.' So he wiped over them." Khuff is a thin leather sock. Likewise, Bilal saw the Prophet wiping over his turban out of ease of his nation's acts of worship..

276

Shureih ibn Hane' said, "I came to 'A'isha to ask her about wiping over the leather socks. She said, 'Go to Ibn Abi Taleb, for he used to travel with the Messenger of Allah ﷺ.' We asked him and he answered, 'The Messenger of Allah ﷺ appointed three days for a traveler and one day for a resident.".

Commentary : Islam is a religion of ease that takes people’s conditions during worship into consideration. As a result, it allows the traveler and resident to wipe over (with water) their leather slippers (khuff) instead of washing their feet. In this hadith, Shureih ibn Hane' asked 'A'isha, Mother of the Believers about the duration and conditions of wiping over (with water) the leather slippers instead of washing one's feet. She guided him to ask Ali ibn Abi Taleb, for he used to travel with the Prophet (ﷺ). Ali told him that the Prophet (ﷺ) appointed three days for a traveler and one day for a resident to wipe over their leather slippers. After the appointed duration ends, they both should take off the leather slippers to wash their feet. Afterward, they wear them and resume wiping over them. To wipe over the leather slippers, a Muslim should wear them after performing a complete ablution, as stated in the hadith narrated by Al-Mughirah ibn Shu’bah in the Two Sahihs in which he said, "When I was with the Prophet (ﷺ) on a journey, I dashed to take off his socks (so he could wash his feet) but he said, 'Leave them, for I wore them after performing ablution.' So he wiped over them." Finally, this hadith contains the following benefits: (1) It clarifies the Companions' supreme etiquette, and (2) People's questions about Islam should be forwarded to the more knowledgeable scholars..

277

Buraida ibn Al-Haseeb narrated that the Prophet ﷺ offered all prayers on the day of the Conquest with one ablution and wiped over his leather shoes. Omar said to the Prophet ﷺ, “You have done something today that you have not been accustomed to.” The Prophet ﷺ replied, “I have done it on purpose, O Omar.”.

Commentary : Islam is a tolerant religion that is based on ease, not hardship. Allah has just legislated acts of worship that his servants can bear and perform. In this hadith, Buraida ibn Al-Haseeb narrated that the Prophet (ﷺ) offered all prayers on the day of Conquering Mecca with one ablution and wiped over his leather shoes (khuff) in the eighth year of the Hijra. It was his habit to perform ablution for each prayer, as in Sunan Abu Dawud. As a result, Omar asked him, "You have done something today that you have not been accustomed to." The Prophet (ﷺ) confirmed that he did that on purpose to teach people that it is permissible to offer all daily prayers with one ablution, out of easiness, for ablution is not required if it is still valid. Finally, this hadith contains the following benefits: (1) The Prophet's Companions used to observe him to follow his actions and teachings, (2) The permissibility of a student's asking his teacher about his deeds that may contradict his habits, out of learning, (3) The permissibility of wiping over the socks..

279

Abu Hurairah narrated, "The Messenger of Allah ﷺ said, 'The purification of a utensil of any one of you, after licked by a dog, is to wash it seven times, using earth for the first time.'".

Commentary : The Prophet (ﷺ) forbade the unnecessary purchasing of a dog because it contained impurity and the angel never entered houses containing dogs or statues. The Prophet (ﷺ) guided us on how to purify a utensil if a dog would lick it with saliva, tongue, or mouth. In this hadith, he guided us to wash the utensil seven isolated times, using earth for the first time. This number of washing is either done out of devotion as the Prophet commanded, or because of the dog's impure saliva. In An-Nasa’i’s narration, the Prophet (ﷺ) said, "One of them is with earth,” so he confirmed that using earth was one time without stipulating to make it the first one. On the other hand, he commanded to use earth, for it could kill diseases emanating and transmitting from dogs to utensils, but using only water could not remove them completely. He commanded to repeat using water to make sure of their cleanliness. On the other hand, there is no difference between types of dogs in this regard, whether it is permissible to own it, such as a hunting dog, or not. Finally, this hadith confirms the importance of following the ways to prevent diseases..

280

Abdullah ibn Mughaffal narrated, "The Messenger of Allah (ﷺ) commanded killing dogs. Then, he said, 'What is their trouble with dogs?' Then, he granted permission to keep dogs for hunting and guarding sheep and added, 'When the dog licks the utensil, wash it seven times and rub it with earth the eighth time.'" In another narration, the narrator said, "He granted permission to keep dogs for hunting, guarding sheep, and protecting cultivated land.".

Commentary : Dogs are animals with many different characteristics. Some are beneficial while others are harmful. The Prophet (ﷺ) showed how to deal with these various types. In this hadith, Abdullah ibn Mughaffal narrated that the Prophet (ﷺ), for a while, ordered killing dogs. Later, he abrogated the former rule and said, "'What is their trouble with dogs?" Moreover, he granted permission to keep dogs for hunting, guarding sheep, and protecting cultivated land. Also, he guided people on how to wash utensils that dogs licked. They should be washed seven times with water and rubbed with earth the eighth time. It proves that both dogs' saliva and leftovers are impure. In Sahih Muslim, Abu Hurairah narrated that the Prophet (ﷺ) ordered to wash that type of vessels with water seven times, and the first washing should be with the earth. Washing it seven times is out of devotion or due to the impure saliva. In Nasa'i's narration, the Prophet (ﷺ) said, “One of them is with the earth," So, it is not a prerequisite to make the first washing with the earth. Using the earth is due to its ability to kill diseases of dogs' saliva stuck to vessels, which water only is not able to remove. Repeated washing with water is to make sure that a vessel becomes pure. There is no difference between types of dogs in this regard, whether or not, it is permissible to own it. Finally, this hadith confirms how Islam prevents anything that may cause harm to Muslims..

281

Jaber narrated that the Messenger of Allah ﷺ forbade urinating in stagnant water..

Commentary : Islam urges us to preserve water sources to keep them pure and away from all types of pollution that may change any of its descriptions. In this hadith, Jaber ibn Abdullah narrated that the Prophet (ﷺ) forbade urinating in stagnant water for this act will lead to pollute and make the water dirty when people use it. It also makes it unsuitable for bathing. In another hadith, he also forbade bathing in it. In the Two Sahihs, Abu Hurairah narrated that the Prophet (ﷺ) said, "None of you is allowable to urinate in stagnant water, which is not flowing, then wash in it." A Muslim is commanded to preserve all types of water, flowing or stagnant, especially the latter, for it is unrenewable and subject to be corrupted if a person throws impurities into it such as urine and the like..

283

Abu Hurairah narrated that the Prophet ﷺ said, "None of you could wash in stagnant water if he engaged in intercourse." Abu Huraira was asked, "O Abu Hurairah, how does one do it?" Abu Hurairah answered, "It was to be taken out in handfuls.".

Commentary : Islam urges us to preserve water sources to keep them pure and away from all types of pollution that may change any of its descriptions. In this hadith, Abu As-Sa'eb, the servant of Hesham ibn Zuhra, narrated that Abu Hurairah reported that the Prophet (ﷺ) forbade washing oneself due to intercourse or ejaculation in unrenewable stagnant water, for this act will lead to pollute and make the water dirty when people use it. It also makes it unsuitable for bathing as long as its characteristics (color, taste, or smell) change. The word "janabah" is applied to anyone who ejaculates or has intercourse. It is called that because a Muslim "yatajannab" (avoids) prayer and some acts of worship until he purifies himself. Abu As-Sa'eb asked Abu Hurairah about how to use the stagnant water for performing ablution. Abu Hurairah told him to scoop from it and perform ablution outside. This is for keeping the water pure and suitable for usage. A Muslim is commanded to preserve all types of water, flowing or stagnant, especially the latter, for it is unrenewable and subject to be corrupted if a person throws impurities into it..

290

Abdullah ibn Shehab Al-Khawlany narrated, "I stayed in the house of 'A'isha and had a wet dream, so I dipped and left both of my clothes in water. A maid-servant of A'isha saw me and informed her. 'A'isha called and asked me, 'Why did you do that with your clothes?' I answered, 'I saw in a dream what a sleeper saw.' She said, 'Did you find anything on your clothes?' I said, 'No.' She said, 'If you have found anything, you should have washed it. I remember when I scraped it (semen) off the garment of the Messenger of Allah (ﷺ) with my nails when it was dry.'".

Commentary : Islam is keen on purifying and cleaning Muslim’s body and clothes and removing any hardships that may unintentionally happen. In this hadith, Abdullah ibn Shehab Al-Khawlany mentioned that he visited Aisha, the Mother of the Believers, and stayed at place that she prepared for her students of knowledge and guests out of honor, with a veil and curtain between her and them. Abdullah said that he once slept, had a wet dream, and thought it stuck to his clothes. The wet dream is to dream of having intercourse with the other gender, which is often accompanied by ejaculation. When Abdullah woke up, he dipped his clothes in water to purify them. A maid-servant of Aisha saw him and then informed her about what he did. The narration of At-Tirmidhy mentions, “She ordered (someone) to give him a yellow blanket to sleep in. He had a wet dream and was too shy to send it back to her while having traces of semen. He dipped it in water and sent it to her." This is evidence that he was in a place other than the one in which she stayed. She asked him about the reason for his dipping his clothes in the water. He answered her about the reason. Aisha asked him if he saw anything (traces of semen) on his clothes. He answered that he did not, which indicated that he may not have ejaculated on them. She clarified that they should be washed if they had traces of semen. Then, she told him that she used to scrape it (semen) off the garment of the Prophet (ﷺ) with her nails when it (semen) was dry, which was an approval from the Prophet (ﷺ). Finally, this hadith contains the following benefits: (1) Aisha was keen on teaching her students, especially when she saw something urgent such as this incident, (2) It is a part of etiquette to refrain from using explicit words to preserve the modesty of whom we are addressing, (3) It clarifies the Prophet’s simple style in clothing, and (4) It illustrates how a woman serves her husband like washing his clothes and the like..

295

Maimouna, the Prophet's wife, said, “The Prophet ﷺ used to lie with me when I was menstruated, and there was a cloth between me and him.".

Commentary : Allah said, "And they ask you about menstruation. Say, 'It is an annoyance. So keep away from women during menstruation, and do not approach them until they are purified.'" (Al-Baqarah: 222) Thus, Allah forbade sexual intercourse during menstruation, but it is permissible to do anything other than penetration during this period as Maimouna, Mother of the Believers, narrated in this hadith that the Prophet (ﷺ) used to lie down with her (a metaphor for intercourse) while she was menstruating but there was a garment in between. This is explained by Abu Daoud's narration that one of the Prophet's wives said, "When the Prophet wanted to do something (i.e. kissing, embracing) with (his) menstruating wife, he would put a garment on her private part.”.

299

Abu Hurairah narrated, "While the Prophet ﷺ was in his mosque, he asked Aisha, 'Get me the garment.' She replied, 'I was menstruating.' He remarked, “Indeed, your menstruation is not in your hand.”.

Commentary : Menstrual blood is impure, unlike any place that it does not touch it. In this hadith, Abu Hurairah narrated that when the Prophet (ﷺ) was in his mosque and asked his wife Aisha, who was in her room, to get him the garment or the mat (as in Muslim's narration which is called khumra). It is a small mat that is large enough to be prostrated on and is called khumra, for it covers and isolates one’s face from the ground. Aisha answered that she was menstruating, thinking that all menstruating woman's body was impure so she could neither touch the garment nor enter the mosque. Thus, the Prophet clarified that only the menstrual spot, which is the vulva, was impure, unlike her remaining body. As a result, her hands were pure because they did not menstruate, so she gave him the garment with her hand. Allah had lifted from this Muslim nation the burdens that the Children of Israel had shouldered. They used to get a woman out of her home during menstruation. Additionally, they neither ate nor drank with her. All praise is due to Allah who made us from the nation of the best Prophet..

Book of Hadith