logo

| 2 Hadiths

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.
.

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.
.

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.
.

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).
.

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.
.

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.
.

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.
.

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).
.

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.

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..