سنن نسائي
Nasai
كتاب الصيامThe Book of Fasting
بَابُ : صَوْمِ ثَلاَثَةِ أَيَّامٍ مِنَ الشَّهْرِChapter: Fasting Three Days of The Month
Hadith 2409
اُردوEn
أَخْبَرَنَا مُحَمَّدُ بْنُ رَافِعٍ ، حَدَّثَنَا أَبُو النَّضْرِ ، حَدَّثَنَا أَبُو مُعَاوِيَةَ ، عَنْ عَاصِمٍ ، عَنِ الْأَسْوَدِ بْنِ هِلَالٍ ، عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ ، قَالَ : " أَمَرَنِي رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِنَوْمٍ عَلَى وَتْرٍ ، وَالْغُسْلِ يَوْمَ الْجُمُعَةِ ، وَصِيَامِ ثَلَاثَةِ أَيَّامٍ مِنْ كُلِّ شَهْرٍ " .
´It was narrated that Abu Hurairah said:` "The Messenger of Allah commanded me to sleep after praying Witr, to perform Ghusl on Friday and to fast three days of each month." (Sahih).
Related hadith on this topic
Explanation & Benefits
Shaykh Muhammad Husayn Memon
Benefits and Issues:
Relevance between the Chapter and the Hadith:
Imam Bukhari rahimahullah has established a chapter regarding the “White Days” (Ayyam al-Beed), but in the hadith, there are no words mentioning the “White Days,” nor is there verbal agreement here. In reality, Imam Bukhari rahimahullah, in accordance with his usual practice, has indicated towards another chain (tariq).
Allamah Abdul Haqq al-Hashimi rahimahullah says:
«اورد البخاري فى الباب حديث ابي هريرة، قال الامام ابن بطال و الاسماعيل، ليس فى الحديث الذى اور د البخاري فى هذا الباب ما يطابق الترجمة، لان الحديث مطلق فى ثلاثة ايام من كل شهر، و ابيض مقيدة بما ذكر وأجيب بأن البخاري رحمه الله جرٰي على عادته فى الايماء إلى ما ورد فى بعض طرق الحديث من التصريح بأيام البيض» [لب اللباب فى تراجم والأبواب، ج2، ص85]
“Imam Bukhari rahimahullah has mentioned in the chapter the hadith of Sayyiduna Abu Hurairah radi Allahu anhu. Imam Ibn Battal and Isma‘ili rahimahullah say that the words mentioned by Imam Bukhari rahimahullah in the chapter heading are not found in the hadith. That is, there is no conformity between the chapter heading and the hadith, because the hadith indicates the fasting of three days in every month in an unrestricted (mutlaq) manner, whereas the fasts of the White Days are restricted (muqayyad).
The answer to this is that Imam Bukhari rahimahullah, according to his habit, has indicated towards some chains of this hadith in which (the mention of these three fasts) is explicitly stated as being in the White Days (Ayyam al-Beed).”
Hafiz Ibn Hajar rahimahullah says:
«ليس فى الحديث الذى أورده البخاري فى هذا الباب ما يطابق الترجمة، لأن الحديث مطلق فى ثلاثة ايّام من كل شهر والبيض مقيدة بما ذكر، وأجيب بأن البخاري جري على عادته فى الإيماء إلى ما ورد فى بعض طرق الحديث . . .» [فتح الباري، ج5، ص284]
“The hadith does not conform to the chapter that Imam Bukhari rahimahullah has established, because the hadith mentions fasting three days in every month in an unrestricted manner, while the White Days are restricted. The answer to this is that Imam Bukhari rahimahullah, in accordance with his habit, has indicated towards that hadith which Ahmad, al-Nasa’i, and Ibn Hibban have narrated.”
«عن ابي هريرة رضى الله عنه قال : جاء أعرابي إلى النبى صلى الله عليه وسلم بأرنب قد شواها، فأمرهم أن ياكلوا وأمسك الاعرابي فقال : ما منعك أن تأكل فقال أني أصوم ثلاثة أيام من كل شهر، قال إن كنت صائما فصم الغر، أى البيض .» [سنن النسائي، كتاب الصيد والذبائح رقم 4310، إرواء الغليل، ج4، ص100]
«وفي بعض طرقه عند النسائي : إن كنت صائمًا فصم الغر، أى بيض .» [سنن النسائي، كتاب الصيام رقم 2427]
“An Arab Bedouin came to the Prophet sallallahu alayhi wa sallam bringing roasted rabbit. The Prophet sallallahu alayhi wa sallam said: ‘You also eat.’ He replied: ‘I fast three days every month.’ The Prophet sallallahu alayhi wa sallam said: ‘If you fast, then fast during the White Days (Ayyam al-Beed).’”
From this hadith, the conformity between the chapter and the hadith becomes clear: the mention of the White Days by Imam Bukhari rahimahullah in the chapter is a reference to the hadith in Sunan al-Nasa’i and Ibn Hibban, in which the fasts of the White Days are explicitly mentioned. From here, the relevance between the chapter and the hadith is understood.
Imam Ibn al-Munir rahimahullah has also given a similar explanation. See: [المتواري، ص139]
Shaykh Badr al-Din Ibn Jama‘ah writes:
«ترجم بايام البيض وذكر الثلاثة مطلقًا من كل شهر . . .» [مناسبات تراجم البخاري، ص 58]
“In the chapter heading, the words ‘White Days’ (Ayyam al-Beed) are mentioned, while in the hadith, the fasting of three days in every month is mentioned in an unrestricted manner. Imam Bukhari rahimahullah’s intent is to establish that these three fasts are specifically those of the White Days, as mentioned in another hadith. Therefore, from here, the relevance between the chapter heading and the hadith is established.”
Relevance between the Chapter and the Hadith:
Imam Bukhari rahimahullah has established a chapter regarding the “White Days” (Ayyam al-Beed), but in the hadith, there are no words mentioning the “White Days,” nor is there verbal agreement here. In reality, Imam Bukhari rahimahullah, in accordance with his usual practice, has indicated towards another chain (tariq).
Allamah Abdul Haqq al-Hashimi rahimahullah says:
«اورد البخاري فى الباب حديث ابي هريرة، قال الامام ابن بطال و الاسماعيل، ليس فى الحديث الذى اور د البخاري فى هذا الباب ما يطابق الترجمة، لان الحديث مطلق فى ثلاثة ايام من كل شهر، و ابيض مقيدة بما ذكر وأجيب بأن البخاري رحمه الله جرٰي على عادته فى الايماء إلى ما ورد فى بعض طرق الحديث من التصريح بأيام البيض» [لب اللباب فى تراجم والأبواب، ج2، ص85]
“Imam Bukhari rahimahullah has mentioned in the chapter the hadith of Sayyiduna Abu Hurairah radi Allahu anhu. Imam Ibn Battal and Isma‘ili rahimahullah say that the words mentioned by Imam Bukhari rahimahullah in the chapter heading are not found in the hadith. That is, there is no conformity between the chapter heading and the hadith, because the hadith indicates the fasting of three days in every month in an unrestricted (mutlaq) manner, whereas the fasts of the White Days are restricted (muqayyad).
The answer to this is that Imam Bukhari rahimahullah, according to his habit, has indicated towards some chains of this hadith in which (the mention of these three fasts) is explicitly stated as being in the White Days (Ayyam al-Beed).”
Hafiz Ibn Hajar rahimahullah says:
«ليس فى الحديث الذى أورده البخاري فى هذا الباب ما يطابق الترجمة، لأن الحديث مطلق فى ثلاثة ايّام من كل شهر والبيض مقيدة بما ذكر، وأجيب بأن البخاري جري على عادته فى الإيماء إلى ما ورد فى بعض طرق الحديث . . .» [فتح الباري، ج5، ص284]
“The hadith does not conform to the chapter that Imam Bukhari rahimahullah has established, because the hadith mentions fasting three days in every month in an unrestricted manner, while the White Days are restricted. The answer to this is that Imam Bukhari rahimahullah, in accordance with his habit, has indicated towards that hadith which Ahmad, al-Nasa’i, and Ibn Hibban have narrated.”
«عن ابي هريرة رضى الله عنه قال : جاء أعرابي إلى النبى صلى الله عليه وسلم بأرنب قد شواها، فأمرهم أن ياكلوا وأمسك الاعرابي فقال : ما منعك أن تأكل فقال أني أصوم ثلاثة أيام من كل شهر، قال إن كنت صائما فصم الغر، أى البيض .» [سنن النسائي، كتاب الصيد والذبائح رقم 4310، إرواء الغليل، ج4، ص100]
«وفي بعض طرقه عند النسائي : إن كنت صائمًا فصم الغر، أى بيض .» [سنن النسائي، كتاب الصيام رقم 2427]
“An Arab Bedouin came to the Prophet sallallahu alayhi wa sallam bringing roasted rabbit. The Prophet sallallahu alayhi wa sallam said: ‘You also eat.’ He replied: ‘I fast three days every month.’ The Prophet sallallahu alayhi wa sallam said: ‘If you fast, then fast during the White Days (Ayyam al-Beed).’”
From this hadith, the conformity between the chapter and the hadith becomes clear: the mention of the White Days by Imam Bukhari rahimahullah in the chapter is a reference to the hadith in Sunan al-Nasa’i and Ibn Hibban, in which the fasts of the White Days are explicitly mentioned. From here, the relevance between the chapter and the hadith is understood.
Imam Ibn al-Munir rahimahullah has also given a similar explanation. See: [المتواري، ص139]
Shaykh Badr al-Din Ibn Jama‘ah writes:
«ترجم بايام البيض وذكر الثلاثة مطلقًا من كل شهر . . .» [مناسبات تراجم البخاري، ص 58]
“In the chapter heading, the words ‘White Days’ (Ayyam al-Beed) are mentioned, while in the hadith, the fasting of three days in every month is mentioned in an unrestricted manner. Imam Bukhari rahimahullah’s intent is to establish that these three fasts are specifically those of the White Days, as mentioned in another hadith. Therefore, from here, the relevance between the chapter heading and the hadith is established.”
Source: Awn al-Bari fi Munasabat Tarajim al-Bukhari, Volume One, Page: 294
Maulana Dawood Raz
Hadith Commentary:
Here, an objection arises that the hadith is not in accordance with the translation of the chapter, because in the hadith there is mention of fasting three days in every month, and there is no specification of the “white days” (ayyam al-beedh).
And the answer to this is that Imam Bukhari rahimahullah, according to his usual practice, has indicated towards another chain of this hadith, which Imam Ahmad, al-Nasa’i, and Ibn Hibban have narrated from Musa bin Talhah.
They narrated from Abu Hurairah radi Allahu anhu.
In that narration, it is mentioned that the Prophet sallallahu alayhi wa sallam said to a Bedouin who had brought roasted rabbit:
“So eat.”
He said, “I fast three days every month.”
The Prophet sallallahu alayhi wa sallam said, “If you fast these days, then fast during the white days, that is, the ayyam al-beedh.”
In one narration of al-Nasa’i from Abdullah bin Amr radi Allahu anhu, it is mentioned: “Fast one day in every ten days.”
And al-Tirmidhi has narrated that the Prophet sallallahu alayhi wa sallam used to fast on Saturday, Sunday, and Monday, and in another narration, Tuesday, Wednesday, and Thursday are mentioned.
The point is that the Prophet’s voluntary fasting was not fixed for any particular day permanently.
However, fasting on the white days (ayyam al-beedh) is Sunnah.
Here, an objection arises that the hadith is not in accordance with the translation of the chapter, because in the hadith there is mention of fasting three days in every month, and there is no specification of the “white days” (ayyam al-beedh).
And the answer to this is that Imam Bukhari rahimahullah, according to his usual practice, has indicated towards another chain of this hadith, which Imam Ahmad, al-Nasa’i, and Ibn Hibban have narrated from Musa bin Talhah.
They narrated from Abu Hurairah radi Allahu anhu.
In that narration, it is mentioned that the Prophet sallallahu alayhi wa sallam said to a Bedouin who had brought roasted rabbit:
“So eat.”
He said, “I fast three days every month.”
The Prophet sallallahu alayhi wa sallam said, “If you fast these days, then fast during the white days, that is, the ayyam al-beedh.”
In one narration of al-Nasa’i from Abdullah bin Amr radi Allahu anhu, it is mentioned: “Fast one day in every ten days.”
And al-Tirmidhi has narrated that the Prophet sallallahu alayhi wa sallam used to fast on Saturday, Sunday, and Monday, and in another narration, Tuesday, Wednesday, and Thursday are mentioned.
The point is that the Prophet’s voluntary fasting was not fixed for any particular day permanently.
However, fasting on the white days (ayyam al-beedh) is Sunnah.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 1981
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
(1)
The heading established by Imam Bukhari rahimahullah is for the clarification of the presented narration, because in the hadith there is no explicit mention of the thirteenth, fourteenth, and fifteenth dates. It is as if Imam Bukhari has restricted the generality of the narration. By this, what is meant are those days in which the moon is fully illuminated, that is, the full moon (badr), the day before it, and the day after it.
(2)
Imam Bukhari has alluded to that narration in which the Messenger of Allah sallallahu alayhi wa sallam said to Abu Dharr radi Allahu anhu:
“O Abu Dharr! When you wish to fast three days in a month, then fast on the thirteenth, fourteenth, and fifteenth.”
(Jami‘ at-Tirmidhi, Book of Fasting, Hadith: 761)
Jarir bin ‘Abdullah radi Allahu anhu narrates from the Messenger of Allah sallallahu alayhi wa sallam that he said:
“Fasting three days in every month is equal to fasting for a lifetime, and those are the white days (ayyam al-beedh), that is, fasting on the thirteenth, fourteenth, and fifteenth.”
(Sunan an-Nasa’i, Book of Fasting, Hadith: 2422)
(3)
Generally, solar eclipses also occur on these dates. When such a coincidence occurs, then acts of worship such as prayer, charity, and fasting are combined at the time of the eclipse, whereas by fasting on other dates, this virtue is not attained.
(Fath al-Bari: 4/288)
(1)
The heading established by Imam Bukhari rahimahullah is for the clarification of the presented narration, because in the hadith there is no explicit mention of the thirteenth, fourteenth, and fifteenth dates. It is as if Imam Bukhari has restricted the generality of the narration. By this, what is meant are those days in which the moon is fully illuminated, that is, the full moon (badr), the day before it, and the day after it.
(2)
Imam Bukhari has alluded to that narration in which the Messenger of Allah sallallahu alayhi wa sallam said to Abu Dharr radi Allahu anhu:
“O Abu Dharr! When you wish to fast three days in a month, then fast on the thirteenth, fourteenth, and fifteenth.”
(Jami‘ at-Tirmidhi, Book of Fasting, Hadith: 761)
Jarir bin ‘Abdullah radi Allahu anhu narrates from the Messenger of Allah sallallahu alayhi wa sallam that he said:
“Fasting three days in every month is equal to fasting for a lifetime, and those are the white days (ayyam al-beedh), that is, fasting on the thirteenth, fourteenth, and fifteenth.”
(Sunan an-Nasa’i, Book of Fasting, Hadith: 2422)
(3)
Generally, solar eclipses also occur on these dates. When such a coincidence occurs, then acts of worship such as prayer, charity, and fasting are combined at the time of the eclipse, whereas by fasting on other dates, this virtue is not attained.
(Fath al-Bari: 4/288)
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 1981
Maulana Dawood Raz
Hadith Commentary:
Imam Bukhari rahimahullah’s intent is that the narrations in which the negation of Salat al-Duha is mentioned, that negation pertains to the state of travel; even then, there is latitude in this matter. And in those narrations where affirmation of this prayer is found, the state of residence (not traveling) is intended.
By fasting three days in every month, what is meant are the “Ayyam al-Beedh,” i.e., the fasts of the 13th, 14th, and 15th dates.
Imam Bukhari rahimahullah’s intent is that the narrations in which the negation of Salat al-Duha is mentioned, that negation pertains to the state of travel; even then, there is latitude in this matter. And in those narrations where affirmation of this prayer is found, the state of residence (not traveling) is intended.
By fasting three days in every month, what is meant are the “Ayyam al-Beedh,” i.e., the fasts of the 13th, 14th, and 15th dates.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 1178
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
(1)
The Messenger of Allah (sallallahu alayhi wa sallam) gave this type of counsel to Abu Darda (radi Allahu anhu) and Abu Dharr al-Ghifari (radi Allahu anhu) as well. Abu Darda (radi Allahu anhu) states that my beloved (sallallahu alayhi wa sallam) advised me regarding three things, and I will adhere to them throughout my life:
Three fasts every month, the Duha prayer (Salat al-Ishraq), and performing Witr before sleeping.
(Sahih Muslim, Salat al-Musafirin, Hadith: 1675(722))
Abu Dharr al-Ghifari (radi Allahu anhu) says that my beloved, the Messenger of Allah (sallallahu alayhi wa sallam), also advised me regarding three things.
If Allah wills, I will never abandon them.
He advised me to perform the Duha prayer (Salat al-Ishraq), emphasized performing Witr before sleeping, and instructed me to fast three days every month.
(Sunan al-Nasa’i, al-Siyam, Hadith: 2406)
The Messenger of Allah (sallallahu alayhi wa sallam) gave these three individuals the same three counsels.
These individuals were not wealthy, so he advised them regarding matters not related to wealth.
He instructed them concerning prayer and fasting, which hold a lofty status among physical acts of worship.
(2)
Imam al-Bukhari (rahimahullah) mentioned “residence” (hadr) in the chapter heading.
There is no mention of travel or residence in the hadith itself, but it is more likely that it pertains to residence, although it could apply to both travel and residence. However, restricting it only to travel is not correct.
(Fath al-Bari: 75/3)
There are also narrations in the hadith collections from other Companions (radi Allahu anhum) regarding the Duha prayer (Salat al-Ishraq). For example, Abu Sa’id al-Khudri (radi Allahu anhu) says that the Messenger of Allah (sallallahu alayhi wa sallam) would perform the Duha prayer so regularly that we would begin to say that he would never abandon it, then he would leave it for a period until we would say that he would not perform it again.
(Jami‘ al-Tirmidhi, al-Witr, Hadith: 477)
Regarding the virtue of this prayer, it is narrated from Abu Umamah (radi Allahu anhu) that the Messenger of Allah (sallallahu alayhi wa sallam) said:
“The one who walks to perform the Duha prayer (Salat al-Ishraq) receives a reward equal to that of one performing ‘Umrah.”
(Musnad Ahmad: 268/5)
Hafiz Ibn Hajar (rahimahullah) has written that Imam al-Hakim authored a separate treatise regarding the Duha prayer (Salat al-Ishraq), in which he collected the narrations of approximately twenty Companions, thereby establishing the legitimacy of the Duha prayer.
(Fath al-Bari: 72/3)
(1)
The Messenger of Allah (sallallahu alayhi wa sallam) gave this type of counsel to Abu Darda (radi Allahu anhu) and Abu Dharr al-Ghifari (radi Allahu anhu) as well. Abu Darda (radi Allahu anhu) states that my beloved (sallallahu alayhi wa sallam) advised me regarding three things, and I will adhere to them throughout my life:
Three fasts every month, the Duha prayer (Salat al-Ishraq), and performing Witr before sleeping.
(Sahih Muslim, Salat al-Musafirin, Hadith: 1675(722))
Abu Dharr al-Ghifari (radi Allahu anhu) says that my beloved, the Messenger of Allah (sallallahu alayhi wa sallam), also advised me regarding three things.
If Allah wills, I will never abandon them.
He advised me to perform the Duha prayer (Salat al-Ishraq), emphasized performing Witr before sleeping, and instructed me to fast three days every month.
(Sunan al-Nasa’i, al-Siyam, Hadith: 2406)
The Messenger of Allah (sallallahu alayhi wa sallam) gave these three individuals the same three counsels.
These individuals were not wealthy, so he advised them regarding matters not related to wealth.
He instructed them concerning prayer and fasting, which hold a lofty status among physical acts of worship.
(2)
Imam al-Bukhari (rahimahullah) mentioned “residence” (hadr) in the chapter heading.
There is no mention of travel or residence in the hadith itself, but it is more likely that it pertains to residence, although it could apply to both travel and residence. However, restricting it only to travel is not correct.
(Fath al-Bari: 75/3)
There are also narrations in the hadith collections from other Companions (radi Allahu anhum) regarding the Duha prayer (Salat al-Ishraq). For example, Abu Sa’id al-Khudri (radi Allahu anhu) says that the Messenger of Allah (sallallahu alayhi wa sallam) would perform the Duha prayer so regularly that we would begin to say that he would never abandon it, then he would leave it for a period until we would say that he would not perform it again.
(Jami‘ al-Tirmidhi, al-Witr, Hadith: 477)
Regarding the virtue of this prayer, it is narrated from Abu Umamah (radi Allahu anhu) that the Messenger of Allah (sallallahu alayhi wa sallam) said:
“The one who walks to perform the Duha prayer (Salat al-Ishraq) receives a reward equal to that of one performing ‘Umrah.”
(Musnad Ahmad: 268/5)
Hafiz Ibn Hajar (rahimahullah) has written that Imam al-Hakim authored a separate treatise regarding the Duha prayer (Salat al-Ishraq), in which he collected the narrations of approximately twenty Companions, thereby establishing the legitimacy of the Duha prayer.
(Fath al-Bari: 72/3)
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 1178
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary: Benefits and Issues: From some hadiths, it is understood that Abu Hurairah (radi Allahu anhu) used to spend his nights engaged in memorizing hadith, and during the day he would be occupied with listening to hadith. The Prophet (sallallahu alayhi wa sallam) advised him regarding three things. From this, it is understood that this is at least a basic training course for students of knowledge: that they should adhere to these three matters. If they adhere to more than these, then that is even better.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 1672
Shaykh Umar Farooq Saeedi
1432. Commentary: The person who fears that after falling asleep he will remain asleep until Fajr, should perform the Witr prayer before going to sleep.
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 1432
Hafiz Muhammad Ameen
1678. Commentary:
➊ Khalili: A "khaleel" is one with whom there is the deepest attachment and love above all others. How could the noble Companions (radi Allahu anhum) have greater love for anyone than for the Messenger of Allah (sallallahu alayhi wa sallam)? Therefore, the intended meaning is indeed the Messenger of Allah (sallallahu alayhi wa sallam). The Prophet (sallallahu alayhi wa sallam) did not take anyone as a khaleel except Allah, but the Companions (radi Allahu anhum) can take the Messenger of Allah (sallallahu alayhi wa sallam) as their khaleel.
➋ "Pray witr and then sleep": This is because Abu Hurairah (radi Allahu anhu) was a student. Due to the preoccupations of students, such as study and other activities, they may not wake up early in the morning; therefore, they should perform the witr prayer before sleeping so that the witr is not missed. However, for one who is accustomed to tahajjud (the night prayer) and has no difficulty waking before Fajr, it is more appropriate for him to perform witr at the end of the night.
➊ Khalili: A "khaleel" is one with whom there is the deepest attachment and love above all others. How could the noble Companions (radi Allahu anhum) have greater love for anyone than for the Messenger of Allah (sallallahu alayhi wa sallam)? Therefore, the intended meaning is indeed the Messenger of Allah (sallallahu alayhi wa sallam). The Prophet (sallallahu alayhi wa sallam) did not take anyone as a khaleel except Allah, but the Companions (radi Allahu anhum) can take the Messenger of Allah (sallallahu alayhi wa sallam) as their khaleel.
➋ "Pray witr and then sleep": This is because Abu Hurairah (radi Allahu anhu) was a student. Due to the preoccupations of students, such as study and other activities, they may not wake up early in the morning; therefore, they should perform the witr prayer before sleeping so that the witr is not missed. However, for one who is accustomed to tahajjud (the night prayer) and has no difficulty waking before Fajr, it is more appropriate for him to perform witr at the end of the night.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 1678
Hafiz Muhammad Ameen
This ruling is recommended (mustahabb), not obligatory (wajib), because all three aforementioned actions are, by consensus, counted among the recommended acts (mustahabbat).
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 2371
