Musnad Humaydi

Benefit:
In this hadith, the time for breaking the fast (iftar) has been specified, and that is at the setting of the sun. Waiting further or exercising additional caution after sunset is contrary to the Sunnah.

In another hadith, there is an emphasis on hastening to break the fast. It is narrated from Sayyiduna Abu Hurayrah radi Allahu anhu that the Noble Prophet sallallahu alayhi wa sallam said: «لا يزال الـديـن ظاهرا ما عجل الناس الفطر لأن اليهود والنصرى يؤخرون» The religion will remain dominant as long as people hasten to break the fast, because the Jews and Christians delay breaking their fast. (Its chain is hasan; Sunan Abi Dawud: 2353, Sunan Ibn Majah: 1698. Ibn Khuzaymah (2060) and Ibn Hibban (889) have declared it sahih, and Hakim (1/431) said it is according to the conditions of Muslim.)

950. Commentary:

➊ This hadith clearly and explicitly indicates that women may attend the mosque and perform the congregational prayer. Many female Companions (radi Allahu anhunna) of the Messenger of Allah (sallallahu alayhi wa sallam) used to do this regularly.

➋ The verses of this surah are short and its content is very impactful. The melody of the words further enhances the effectiveness of the meanings. The mention of the Day of Judgment and similar topics increases the emotional intensity. For these reasons, the Messenger of Allah (sallallahu alayhi wa sallam) would often recite this surah.

Hadith Commentary: Benefits and Issues: (1)
According to Imam Malik rahimahullah, Abu Hanifah rahimahullah, Shafi’i rahimahullah, and Ahmad rahimahullah, the opening takbir (takbir tahrimah) is obligatory (fard), and the remaining takbirs are also, according to them, obligatory (fard). According to others, they are Sunnah. And according to Imam Awza’i rahimahullah, Hasan Basri rahimahullah, and others, all the takbirs are Sunnah. However, the requirement of the authentic ahadith is that all the takbirs should be considered obligatory.

(2)
It is established from the hadith of Abu Hurairah radi Allahu anhu (Hadith 28) that the Messenger of Allah sallallahu alayhi wa sallam used to recite supplications (du’a) in the standing position (qiyam) after “Sami’ Allahu liman hamidah.” To interpret this as being specific to someone praying alone (munfarid) is a far-fetched interpretation. Therefore, the position of Imam Shafi’i rahimahullah is correct: whether it is the imam, the individual praying alone, or the follower (muqtadi), after the tasmi’ (saying “Sami’ Allahu liman hamidah”), supplicatory words should be recited. The position that the imam should only say “Sami’ Allahu liman hamidah” and the follower should only say the supplicatory words is not correct.

And for this, to use as evidence the narration: (When the imam says: Sami’ Allahu liman hamidah, then say: Allahumma Rabbana lakal hamd) is not correct. Its purpose is only that the supplicatory words should be said after the tasmi’. There is a need for evidence only where there is no explicit statement. In the narration of Abu Hurairah radi Allahu anhu, there is explicitness. This is just like someone saying: (When the imam says: ghayril maghdubi ‘alayhim wa la-d-dallin, then say: Ameen) — that the imam should not say Ameen.

1100. Commentary:
In the Friday sermon, admonition should be delivered using the verses of the Noble Qur'an. And making Surah Qaf the subject is Sunnah and emphasized, so that the listeners are reminded of the Day of Resurrection and the severity of its reckoning. And they should not remain heedless of the history and fate of the previous nations either.