The Book of Fasting From Umdat-ul-Ahkam
The Book of Fasting From Umdat-ul-Ahkam
All praise is due to Allaah, who sent His messenger with the guidance and the
true religion to overcome all religions, I bear witness that there is no deity
worthy of worship except Allaah alone without any partners, and I testify t hat
Muhammad Bin Abdillaah Bin Abdil-Mudhalib Bin Haashim Bin Abdil-Manaaf
Al-gurashi is the slave of Allaah and the final and last Messenger sent to the
whole of mankind.
This book (Umdatul-Ahkaam) is from the most beneficial of books, its author
has gathered in it much of the Hadeeths found in Saheehul-Bukhaari and
Muslim, pertaining to the Islamic rulings in the issues of Fiqh, due to this the
scholars have shown great importance, in its memorization and explanation.
3. I have briefly listed some of the rulings and benefits taken from each
Hadeeth.
6. Majority of the time I will restrict the benefits of the Hadeeth to the
ruling of the topics in hand only, although the wordings of the Hadeeth
may contain many other outside benefits.
I ask of Allaah the All Hearer and Most Honorable, that He makes this small
effort in trying to spread something from His Religion solely for His sake
alone.
4
Fasting the month of Ramadaan is incumbent upon every able, sane, none
traveling Muslim who has reached puberty.
This is supported by the evidence of the Kitaab, Sunnah and the consensus of
the scholars. The one who denies the obligation in the fasting the month of
Ramadan is considered to be a disbeliever.
The fasting in the blessed month of Ramadaan was made obligatory upon the
Muslims, in the month of Sha'baan, the second year from the Hijra. So, the
Messenger of Allaah fasted nine Ramadaans by consensus.
ﭧ ﭨ ﭽﭣ ﭤ ﭥ ﭦ ﭧ ﭨ ﭩ ﭪ ﭫ ﭬﭭ ﭮ ﭯ
٣٨١ :البقرة ﭰ ﭱﭼ
So fasting is from the greatest means of attaining piety and fearing Allaah.
2) The Siyaam repels one's limbs from falling into haraam and a protection
from falling into that which is haraam. As mentioned in the Hadeeth of
Uthaman Ibn Abi Aaas : The Prophet said:
"The fasting is a shield from the fire, like the shield of one of you in
the battle)." 2
So just as one of you protects himself at the time of fighting and killing,
then likewise the siyaam is protection from all evil acts, thus one is
protected by its means from the punishment of
the hellfire in the hereafter.
Also that which indicates towards this meaning is the saying of the Prophet :
"Whoever does not leave off evil speech, and acting upon it & ignorance
then Allaah is not in need of him to leave off his food and drink". 3
So, the one who does not refrain from such sins, his reward is lessened,
however it doesn't nullify his saum as some have stated. 4
Imaam ibnul Qayyim mentioned that: "Fasting ties the fasting one down (ropes
him down) from the haraam."
3) The Siyaam betters ones Akhlaaq (mannerisms) and etiquettes and being
kind, honest, forgiving, soft and gentle in his dealings with the people.
The Prophet said:
4) And also from the wisdom of fasting this great month is that it
penetrates the soul and gets it used to the affair of fearing Allaah and
knowing and being conscious that Allaah is watching him, that Allaah
is overlooking him and He is aware of all of his situations. So, the
slave leaves off his own desires whilst he is able to do. He leaves off his
desire of eating, drinking and refraining from sexual relations with his
spouse whilst he is also able to do it (meaning: he can embark upon
7
these actions without anyone knowing, i.e. in the apparent no one will
know. However, he leaves the prohibited actions due to his fear of
Allaah, knowing that Allaah. Sees him and is overlooking him and
watching all his actions.
5) The Siyaam weakens and calms down one's sexual desires. Narrated Ibn
Mas'ud : The Prophet said:
"O Youth! Whoever amongst you is able to marry, then, let him do so;
for indeed it aids him to lower his gaze and chastise his private part.
And whosoever is unable to get married, then, upon him is to fast, for
indeed this is a protection for him." 5
6) The fasting reminds one of the poverty and the dire need of those who
are poor. For indeed when those people who have been given wealth
and are rich are fasting, they are reminded (in that state) about those
who also experience hunger and thirst during the rest of the year. It
makes them remember the less privileged and their needs, encouraging
them to help and do good to them for the sake of Allaah .
So, fasting teaches the person to be generous and good in giving to th e poor
and the needy. It motivates one to aid and be charitable to them. Indeed the
Messenger of Allaah was the most generous of people and he was more
generous during the month of Ramadaan (than at other times). He was
"more generous than a nice wind which it's good that reaches everyone."6
7) And from the greatest of wisdom behind the legislation of this great
month of Ramadaan and fasting it is that it enters into the slave much
happiness and joy for indeed the Muslim has experiences much
8
happiness and joy (every day of Ramadaan) at the time of breaking his
fast and eating from that which Allaah has blessed him of His virtues.
Also the fasting person is joyful and happy when he reaches the end of
Ramadaan and it is time to celebrate Eid-ul-Fitr. Likewise, much joy and
happiness is encountered by him when he meets His Lord Allaah hoping that
He has accepted all of these deeds from him.
8) And from the wisdom behind the obligation of fasting Ramadaan, is that
it opens one's chest, relieving and cleansing his heart from all types of
evil, wicked and wretched acts such as Hasad, envy, hatred etc.
The Prophet said: "Whoever wishes to remove from his chest all the
evil intent, then let him fast the month of Ramadaan." 7
So, this shows that the fasting purifies and cleanses one's heart from every evil
and disliked affair to Allaah .
"All the good deeds of Ibn Aadam are duplicated, multiplied manifold. A
good deed will be multiplied ten times up to as many as seven hundred
times. Allaah says: "Except for fasting, which is for Me and I shall
reward for it, he gives up his desire and his food for My sake." 8
In this month of Ramadaan, there is a great night wherein if the slave worships
Allaah (in this one night alone), he will get the reward equivalent to
worshipping Allaah for a thousand months.
١ :القدر ﭧ ﭨ ﭽﭝ ﭞ ﭟ ﭠ ﭡ ﭢ ﭣ ﭼ
"The night of Al-Qadr (Decree) is better than a thousand months (i.e. worshipping Allah in
that night is better than worshipping Him a thousand months, i.e. 83 years and 4 months)."
(Al-Qadr 97: 3)
Therefore, it is befitting upon the Muslim that he understands very well the
wisdom behind the legislation of fasting this great month, so that his fasting is
not restricted to merely abstaining from food and drink. Rather the believer is
to fast having knowledge of these affairs (i.e. the great wisdoms and rewards of
fasting Ramadaan) while seeking the pleasure and the reward of Allaah.
حفظه اهلل
10
أو، َل تؼدموا رمضون بصوم يوم قال رسول اهلل:قال طن أيب هريرة- 111
. يومني إَل رجَل كون يصوم صومو فؾقصؿه
181. Narrated Abu Hurairah The Prophet said: "Do not fast
for a day or two ahead of Ramadaan except for the one who use
to fast beforehand then he can fast". 11
(2) This prohibition is only for the one who begins to fast because of
the closeness of Ramadaan, so its permissible for the one who usually
fasts in sha'baan (the month before Ramadaan) to continue with his norm
of fasting until Ramadaan enters13.
.
12
(3)The wisdom behind this prohibition is; so that one does not intermix
between that which is compulsory and that which is Sunnah.
(4) There's no harm in fasting after the half period of Sha'baan has
14
past.
إذا رأيتؿوه: يؼول سؿعت رسول اهلل:قال طن طبد اهلل بن طؿر- 112
. فنن غم عؾقؽم فوقدروا له، وإذا رأيتؿوه فلفطروا،فصوموا
."
15
."
13
1. It's compulsory to fast the month of Ramadaan upon sighting the moon
or completing full thirty days of the month of Sha'baan.
The Prophet said: "Do not precede the month (by fasting)
until you sight the crescent, or you have completed the
count (of thirty days). Then fast until you sight the crescent,
or you have completed the count (of thirty days). Reported by
Abu Daud and Annasaai on the authority of Hudayfah .
4. There is nothing wrong with sighting the moon using specialist devices
such telescopes or binoculars.18
17
18
14
The Prophet said: "Start fasting on seeing the crescent-moon (of Ramadan),
and stop fasting on seeing the crescent moon (of Shawwãl), and if the sky is
overcast (and you cannot see it), complete thirty days of Sha'baan."
Reported by Bukhaari on the authority of Abu Huraira.
Amaar Ibn Yaasir said: "whoever fasts on the day of doubt has indeed
disobeyed Abul-Qaasim ."20
15
6. If one country sights the crescent of Ramadaan, is it upon the rest of the
countries to fast?
This an issue of major differing between the scholars, the strongest of opinions
are three:
(1) It's upon the rest of the countries to fast if one country sights
the crescent.
(3)It's not upon other countries to fast unless in the case where
there is a major Imaam (who rules all the Muslim lands,
similar to the time of the salaf) and commands all the
countries to fast.
Our Sheikh Muhammad Ibn Hizaam said: "The first two statements are
strong, however that which is clear is that the first statement is stronger, due to
their proof that the legislation is general for everyone, and had it been specific
to some (countries) without others the Prophet would have made it clear.
"fast upon seeing the crescent (of the month of Ramadaan), stop fasting
upon its sighting (of the month of Shawwãl)."
This is the opinion of Sheikhul-Islaam, Ash-showkaani, Sadeeq Hasan Khaan,
Albaani, Bin Baaz.21
21
16
If it's sighted before noon fall, then it's counted for the
upcoming night.23
Umar said: "If you see the crescent (for the month of
Shawaal) in the day time, do not break your fasting." 24
8. The one who wakes up in the day of Ramadaan, having eaten thinking it's
still Sha'baan, is to continue with his fasting.25
9. The one who didn't know crescent was sighted for Ramadaan the night
before and didn't realize except before sunset the next day is to make up
that day.26
10. What should be done in the case where the people begin the 30 th
day of Ramadaan fasting, then news reaches them from a reliable source
that the crescent for the first of the month of Shawaal was sighted last
night.
24
17
Ibn Abdul-Barr stated: "The scholars have gathered that if a reliable source is
found in sighting the crescent of Shawaal in that night, and some of the day has
already past, they are to break their fast immediately. If it's before forenoon
they are to pray the Eid prayer and break their fast by consensus of the
scholars, and if it's after forenoon, the scholars have differed as to when to pray
the Eid prayer."27
183. Narrated Anas Ibn Mãlik the Prophet said: "Have Sahuur
(late night meals) indeed lays in the Sahuur a barakah (blessing)"28
. قدر مخسع آية: كم كان بع األذان والسحور؟ قال: قؾت لزيد:قال أكس
18
184. Narrated Anas Ibn Maalik, Zaid Ibn Thãbit said: "We had
Sahuur with the Prophet , and then he stood for the (morning)
prayer)."
Anas Ibn Maalik said: I asked Zaid Ibn Thãbit : "What was
the interval between the Sahuur and the Adhaan (the announcement
of the morning prayer)?" He replied: "The interval was sufficient to
recite fifty Verses of the Qur'an." 29
3. The one who continues to eat during the Adaan (call for Fajr
prayer) purposely, in the case where the Muadin (the caller)
only makes the Adaan at the break of dawn (i.e. not before
its time), then his Saum is void. Due to the saying of Allaah
:
ﭧ ﭨ ﭽ ﭳ ﭴ ﭵ ﭶ ﭷ ﭸ ﭹ ﭺ ﭻ ﭼ ﭽ ﭾﭿ ﮀ
٣٨١ :ﭼ البقرة ﮁﮂ ﮃﮄ
19
And eat and drink until the white thread (light) of dawn appears
to you distinct from the black thread (darkness of night), then
complete your Saum (fast) till the nightfall.
So the one who eats during the Adaan of Fajr has eaten during the
day.31
4. It's allowed for one to eats during the night while being
doubtful as to whether dawn break has occurred or not.32
كون يدركه الػجر وهو جـى أن رسول اّلِل: طن طائشة وأم سؾؿة- 481
. من أهؾه ثم يغتسل ويصوم
1. The one who Fajr time enters upon him in the state of
Janaabah (having not bathed after having intercourse during the
night ), his Saum is correct. 34
20
، من كيس وهو صوئم فلكل أو َشب:قال طن الـبي طن أيب هريرة- 481
. فؾقتم صومه فنكًم أصعؿه اّلِل وسؼوه
2. The one who eats forgetfully does not break his fast nor is he
sin full.37
3. As for the one who eats forgetfully then eats purposely thinking
that his fast had already broken previously, then his Saum is
nullified. 38
6. The one who eats during the daytime of Ramadaan, while being
ignorant of its ruling is excused for his ignorance, so his
allowed to continue with his fast for the rest of the day and
there is nothing upon him. 40
1. Wet dream.41
2. Cupping.42
3. Bleeding 43 or donating blood. 44
22
4. Vomiting.45
5. Using of kol for the eyes. 46
6. Slowing saliva.47
7. Using inhaler. 48
8. Injections. 49
9. Using drops for the nose, 50 eyes and ears. 51
23
10. Swimming.52
11. Tasting or chewing food (for babies). 53
12. Brushing ones teeth using tooth paste. 54
إذ جاءه رجل ,فؼال :يا رسول قال :بقـام كحن جؾوس طـد الـبي - 481طن أيب هريرة
اهلل ,هؾؽت .قال> :مو أهؾؽك؟ قال :وقعت طذ امرأيت ,وأكا صائم – (ويف رواية :أصبت
> :هل جتد رقبي تعتؼفو؟ قال :ال .قال> :ففل تستطقع أهظ يف رمضان) -فؼال رسول اهلل
أن تصوم شفرين متتابعع؟ قال :ال .قال > :ففل جتد إصعوم ستني مسؽقـو؟ قال :ال .قال:
فؿؽث الـبي فبقـا كحن طذ ذلك أيت الـبي قبعرق فقه متر -والعرق :ادؽتل -قال> :أين
السائل؟ قال :أكا .قال> :خذ هذا ،فتصدق به .فؼال الرجل :طذ أفؼر مـي :يا رسول اهلل؟
حتى فواهلل ما بع البتقفا -يريد احلرتع -أهل بقت أف ؼر من أهل بقتي .فضحك رسول اهلل
بدت أكقابه .ثم قال> :أصعؿه أهؾك .
24
ﭽ ﮀ ﮁ ﮂ ﮃ ﮄ ﮅ ﮆ ﮇ ﮈ ﮉ ﮊ ﮋ ﮌ ﮍﮎ ﮏ ﮐ ﮑ ﮒ
ﮓ ﮔ ﮕ ﮖ ﮗ ﮘ ﮙ ﮚ ﮛ ﮜ ﮝ ﮞ ﮟ ﮠ ﮡﮢ ﮣ ﮤ ﮥ
1 - ٣ :ﭼ ادجادلة ﮦ ﮧ ﮨﮩ ﮪ ﮫ ﮬ ﮭﮮ ﮯ ﮰ ﮱ
And those who make unlawful to them (their wives) by Zihâr and
wish to free themselves from what they uttered, (then penalty in
that case is) the freeing of a slave before they touch each other.
That is an admonition to you (so that you may not repeat such an
ill thing). And Allaah is Well-Acquainted with what you do.
And he who finds not (the money for freeing a slave) must fast
two successive months before they both touch each other. And
he who is unable to do so, should feed sixty Masâkin (needy).
That is in order that you may have perfect faith in Allaah and His
Messenger. These are the limits set by Allaah.
5. The Kaffaara does not fall from the one who is unable; rather it
remains upon until he is able. 60
7. The one who breaks it without a valid reason, it's upon him to
start over again from the beginning.
10. As for the case where the woman is forced then there is
no Kaffara upon her, however she is to make up that day, this
is the correct view and Allaah knows best. 63
27
11. The one who fajr (dawn break) enters upon him while
having intercourse, if he stops right away there nothing upon
him and his saum is valid as for the one who continues, the
Kaffaara is incumbent upon him.
12. The one who has intercourse more than one occasion in
one day there is only one kaffaara upon him for that day,
without any differing between the scholars.64
13. The one who has intercourse, then expiates it, then
commits it again on the same day, there nothing upon him
excepted that which he already expiated. This is the correct
view and Allaah knows best.
15. As for the one who commits this offense, then expiates it,
then commits it again on the second day, a second Kaffaara is
upon him.65
28
16. The one who goes to his wife whilst knowing in himself
that most likely the dawn break has occurred, his swam is
invalid.
17. There's no Kaffaara upon the one who has already broken
his fast by eating then has intercourse after that. 66
19. There's no Kaffaara upon the one who forgot to make the
intention to fast for Ramadaan then had intercourse; because
he didn’t corrupt his Saum with it.
1. Masturbation.69
3. Smoking.71
30
[188] Narrated 'Aaisha the wife of the Prophet : That Hamza Ibn
'Amr Al-Aslami asked the Prophet , "Should I observe Saum while
travelling?" The Prophet replied, "If you wish you can fast, and
if you wish you can break your fast".72
فؾم يعب الصائم طذ كـا كسافر مع الـبي:قال طن أكس بن مالك- 481
. وال ادػطر طذ الصائم,ادػطر
189 Narrated Anas bin Maalik we used to travel with the Prophet
and neither did those observing Saum Criticized those who were
not observing saum, nor did those who were not observing Saum
criticize the ones who were observing Saum.73
31
يف شفر رمضان يف حر خرجـا مع رسول اهلل:قال طن أيب الدرداء- 411
وما فقـا صائم إال. حتى إن كان أحدكا لقضع يده طذ رأسه من شدة احلر, شديد
. وطبد اهلل بن رواحة, رسول اهلل
فرأى زحاما.يف سػر كان رسول اهلل:قال طن جابر بن طبد اهلل- 898
لقس من الز الصقوم ف: قال. صائم: >مو هذا؟ قالوا: فؼال, ورجال قد ضؾل طؾقه
. عؾقؽم برخصي اّلِل التي رخص لؽم: ويف لػظ دسؾم. السػر
And the version reported by Muslim76 is: "upon you is to take the
allowances which Allah has permitted for you (i.e. the permission
of breaking your fast whilst traveling)."
ومـا, يف السػر فؿـا الصائم كـا مع الـبي:قال طن أكس بن مالك- 891
ومـا من يتؼي. صاحب الؽساء: وأكثركا ضال, فـزلـا مـزال يف يوم حار:ادػطر قال
, وسؼوا الركاب. وقام ادػطرون فرضبوا األبـقة, فسؼط الصوام: قال.الشؿس بقده
. ذهى ادػطرون القوم بوألجر: فؼال رسول اهلل
(
33
4. The one who he intends to travel should not break his fast until
he actually embarks upon his journey and distances himself
from his place (i.e. village or city) of abode.81
5. It's not permissible for the one who intends to travel in the
morning to make the intention to break his fast to from the
night.82
34
6. If the traveller sets out for his journey until he disappears from
the site of the houses of his village or city and eats, then
unexpectedly runs into a difficulty and decides to cancel his
journey, he makes up that day and there is no Kaffaara upon
him.83
7. It's not compulsory upon the traveller to break his fast, rather
his allowed to fast if he wishes, so long as he does not harm
himself.84
11. There are also other valid excuses for one to break his
fast, other than traveler;
The sick one.88
Pregnant women (if she fears for herself or child).89
Breastfeeding women (if she fears for herself or child). 55
The woman on herb Menses.90
The woman on her bed child from Labor.56
The Mujaahid (Fighter) in the cause of Allaah, when clashing
with the enemy in the battlefield. 91
Refer to: Fathul-Allaam (2/662-669).
ﭽ ﭵ ﭶ ﭷ ﭸ ﭹ ﭺ ﭻﭼ ﭽ ﭾﭿ ﭼ
36
1. It's recommended that the one who remains upon him Saum at
the end of Ramadaan that he fasts right after it without any
delay, however it's not obligatory. 96
long as it's not from the type of fasting which requires fasting
consecutively. 102
. إذا أقبل الؾقل من هفـو: قال رسول اهلل:قال طن طؿر بن اخلطاب- 411
. وأدبر الـفور من هفـو وغربً الشؿس فؼد أفطر الصوئم
2. It's from the major sins for one to intentionally break his fast
before sunset. 106
3. It's permissible for one to break his fast based upon his overall
judgment if he perceives that the sun has set, if he is unable to
see the sun due to clouds of storms. 107
4. The one who breaks his fast perceiving the sun has set, and
then shortly later the sun appears, it's upon him to refrain from
eating immediately and complete the rest of his Saum and there
is nothing else upon him.108
41
إكك: قالوا.طن الوصال هنى رسول اهلل:قال طن طبد اهلل بن طؿر- 418
. إِّ أصعم وأسؼى، >إِّ لسً كفقئتؽم: قال.تواصل
.ورواه أبو هريرة وطائشة وأكس بن مالك
فليؽم أراد أن يواصل فؾقواصل إَل: ودسؾم طن أيب سعقد اخلدري- 411
. السحر
199. And the narration of Muslim116 on the authority of Abu Sa'eed
Al-khudri : (the Prophet said), "whoever among you wishes to
fast continuously then carry it on only till the Sahar (before the
following dawn)."
:أين أقول أخز رسول اهلل:قال طن طبد اهلل بن طؿرو بن العاص- 011
أكت الذي: فؼال رسول اهلل, وألقومن الؾقل ما طشت,واهلل ألصومن الـفار
فصم، >فنكك َل تستطقع ذلك: فؼال. بليب أكت وأمي, قد قؾته:قؾت ذلك؟ فؼؾت له
وذلك مثل، وصم من الشفر ثَلثي أيوم فنن اْلسـي بعَش أمثوِلو، وقم وكم،وأفطر
. >فصم يومو وأفطر يومني: قال. فإين أصقق أفضل من ذلك: قؾت. صقوم الدهر
، فذلك مثل صقوم داود، >فصم يومو وأفطر يومو: قال. أصقق أفضل من ذلك:قؾت
. >َل أفضل من ذلك: قال. إين أصقق أفضل من ذلك: فؼؾت. وهو أفضل الصقوم
. وأفطر يومو، صم يومو، َل صوم فوق صوم داود; شطر الدهر:ويف رواية
201. Narrated 'Abdullah bin 'Amr the Prophet said: "The most
beloved Saum to Allah is the Saum of Daud, and the most beloved
prayer to Allah is the prayer of Daud. He used to sleep for
half of the night and pray for one third it, and sleep for its sixth part
and used to fast every other day."121
month; to perform a two Rak'a Duha prayer and to perform the Witar
prayer before sleeping.122
عن سللً جوبر بن عبد اّلِل أهنى الـبي: عن حمؿد بن عبود بن جعػر قول- 103
. ورب الؽعبي: وزاد مسؾم. كعم: صوم يوم اجلؿعي؟ قول
َل يصومن أحدكم: يؼول سؿعً رسول اّلِل: قول عن أيب هريرة- 102
. أو يومو بعده، إَل أن يصوم يومو قبؾه، يوم اجلؿعي
شفدت العقد مع: قال- طن أيب طبقد موغ ابن أزهر واسؿه سعد بن طبقد- 011
يوم:طن صقامفام هذان يومان هنى رسول اهلل:فؼال طؿر بن اخلطاب
. تلكؾون فقه من كسؽؽم: والقوم اآلخر, فطركم من صقامؽم
46
205. Narrated Abu 'Ubaid, the slave of Ibn Azhar: I witnessed the
'Eid with 'Umar Ibn Al-Khattab who said, these are two days which
the Prophet forbade in it fasting: the day on which you break
fasting (of Ramadan i.e.'Eid-ul-Fitr) and the day on which you eat the
meat of your sacrifices (i.e.'Eid-ul Adha).125
.
الػطر:طن صوم يومع هنى رسول اهلل:قال طن أيب سعقد اخلدري- 011
وطن الصالة بعد, وأن حيتبي الرجل يف الثوب الواحد, وطن الصامء.والـحر
.الصبح والعرص
من صوم يومو ف سبقل: قال رسول اهلل:قال طن أيب سعقد اخلدري- 011
. اّلِل بعد اّلِل وجفه عن الـور سبعني خريػو
6. The impermissibility of fasting the days of the two 'Eids.132 Even in the
case of the one who makes vow, if it corresponds with days of the two
Eids.133
7. It's also impermissible to fast on the days of Tashreeq, which are the three
days after the day of Eidul-Adhaa, except for the one who failed to find
an hady (sacrifice) for his Hajj, 134 due to the saying of Allaah:
ﭽ ﯹ ﯺ ﯻ ﯼ ﯽ ﯾ ﯿ ﰀ ﰁﰂ ﰃ ﰄ ﰅ ﰆ ﰇ ﰈ ﰉ ﰊ ﰋ ﰌ
٣٩١ :البقرة ﰍﰎ ﰏ ﰐ ﰑ ﭼ
8. As for the one making hajj, on the day of Arafa at Arafa, it's
better for him to break his fast and save his strength for those
great acts of worship which await him on that major day. 135
49
Benefit: The one who enters shawaal while remaining upon him Saum
from Ramadaan, is it must that he makes it up before he fasts the six
days of Shawaal?
51
Ibn Rajab al-hanbali stated: So whoever remains upon him Saum to make
up from the month of Ramadaan, then let him start with it in Shawaal for its
quicker in lifting that burden from himself and its foremost than the voluntary
Saum from the six days of Shawaal, for indeed the scholars have differed
with regards to the one whom remains upon him obligatory Saum, is it
permissible for him to observe voluntary Saum before it or not? And even
based upon the statement of permissibility in observing voluntary saum before
making up the obligatory saum, then none gains the intent (reward) of fasting
six days from Shawaal except for the one who completes the Saum of
Ramadaan, then follows it up with Shawaal, so the one who remains upon
him obligatory Saum to make up from Ramadaan then starts with the six
days of Shawaal having not completed the full days of Ramadaan, he will
not gain the reward of the one who fasted Ramadaan then followed it up
with six days.!! 'ladhaaiful-ma'rif' (1/222).
This is the Fatwa of Al-allaama Ibnu Baaz and Al-allaama Ibnu Uthaymeen
may Allaah have mercy upon them.
Our Sheikh Muhammad Bin Hizaam Stated: However, I see that for the
one who needs to give precedence to the Saum of the six due to some form of
preoccupation, or restriction in time, then this suffices him, and Allaah knows
best. 'Itihaaful-Anaam' (186-187).
52
Benefit: our sheikh Muhammad Bin Hizaam (may Allaah preserve him)
stated: in this Hadeeth is an indication is recommendation of increasing in
fasting in Sha'baan, and nothing has been authenticated in the wisdom of
increasing in fasting in Sha'baan without the rest of the months (except
Ramadaan), it may be that the wisdom in that, the veneration of the month
of Ramadaan and its saum, and making its fasting like the Raatiba (regular
voluntary prayers) before the obligatory (prayer). And perhaps the wisdom
in that, may be exercising and preparing for the Saum of Ramaadan so that
Ramadaan does not enter and the soul hasn’t got use to the fasting, and
some (of the scholars) have said: the wisdom in that is because the people
become negligent of Sha'baan due to it being between two great month,
Rajab and Ramadaan.
ِّ «أَ ْف َض ُل:
ِ َش ْف ُر اّلِل، َب ْع َد َر َم َضو َن،الص َقو ِم ُ َق َال َر ُس: َق َال,
ِول اهلل َط ْن أَ ِيب ُه َر ْي َر َة
.» َص ََل ُة ال َّؾ ْق ِل،يض ِي
َ َب ْع َد الْ َػ ِر،ِالص ََلة
َّ َوأَ ْف َض ُل،ادُْ َح َّر ُم
Narrated Abu Huraira : The Prophet said: "The best fast after
Ramadân is month of Allah, Muharram, and the best prayer after the
obligator prayers is the night prayer." Muslim (1163).
Benefit: If it's said, this Hadeeth shows that Muharam is the best time to
fast after the virtue of Ramadaan yet the Prophet only increased in
fasting in the Month of Sha'baan as preceded in the Hadeeth of 'Aisha?
Benefit: the scholars have differed in the ruling of fasting on the day of 'Arafa
for the one performing Hajj at 'Arafa in three different opinions:
1- It's impermissible, based upon the Hadeeth of Abu Huriara : that the
Prophet forbade of the fasting of 'Arafa at 'Arafa. However this
Hadeeth is weak, in its Sanad (chain of narration) Mahdi Al-hajari who
his trustworthiness is unknown (Majhuul haal).
'Arafa. This is the view of some of the Sahaaba , Ibn Zubair, Usamah
Bin Zaid and 'Aisha use to fast it. This statement has also been
narrated upon Uthmaan .
The second opinion (which is the recommendation of not fasting on the day of
'Arafa while at 'Arafa For Hajj) is closest to the truth, and it's also the view of
the majority of the scholars, as it's also the choice of our sheikh Al-allaama
yahya Bin Ali Al-hajuuri and our sheikh Al-faqeeh Muhammad Bin Hizaam
(may Allaah preserve them).
: اء؟ َف َؼ َول
َ ور ُ ُسئِ َل َع ْن َص ْو ِم َي ْو ِم َع:
َ وش َ أَ َّن َر ُس:
ِول اّلِل ي ِ َع ْن أَ ِيب َقتَو َد َة ْاألَك َْص
ِّ ور
ِ َْ«ي َؽ ِّػر السـَ َي اد
.»وض َق َي َّ ُ ُ
So this Hadeeth shows that these great obligatory acts do not expiate the major
sins, which brings us to the conclusion that 'Ashuraa and 'Arafa which are
lesser in virtue also do not expiate the major sins. Allaah knows best.
Benefit: The scholars have differed with regards to on which day is 'Ashuraa,
the majority of the scholars from the Salaf and those who came after them hold
the opinion that it’s the tenth day of the month of Muharam. Some have said
it’s the ninth, due the statement of Ibnu Abbas to Al-hakam ibnul-A'raj in
Saheeh Muslim (1133): If you see the crescent of Muharam wait and fast on the
ninth day. He said to him is this how the Prophet use to fast? He said yes.
However the intent of Ibnu Abbas in fasting the ninth was only to differ with
the jews not because 'Ashuura is on the ninth day of Muharam! Also that
further supports this fact is the saying of Ibnu Abbas himself: "fast you all
on the ninth and the tenth differ from the jews." Reported by Al-bayhaqi
(4/287) and Abdirazaaq (7839).
Narrated Ibnu Abbas : When the Messenger of Allah fasted on the day
of 'Ashuraa and commanded with its Saum, they said: "O Messenger of
Allah, it is a day that is venerated by the Jews and Christians. "The
Messenger of Allah said: "Next year if Allah wills we will fast on the
ninth day". The next year didn’t come except the Messenger of Allah
had passed away.
'Ashuraa and differ in it from the jews, fast a day before and a day after
it.'' Reported by Ahmad (2145).
However this Hadeeth is weak due its Sanad (chain of narration) in it Ibn Ibi
layla and Dawood Bin Ali, both men are weak.
So therefore that which is recommended is to fast on the ninth and tenth due
to the fact that the Messenger said he was going to fast the ninth and did
not mention a day after 'Ashuraa.!
Benefit: The wisdom behind fasting 'Ashuraa
ِ اخل ِؿق
،س ِ ْ « ُت ْع َر ُض األَ ْعًم ُل َي ْو َم ِاَل ْث َـ: َق َول
َ ني َو َ َ أَ َّن َر ُس، َع ْن أَ ِيب ُه َر ْي َر َة
َِّول اّلِل
.»ى أَ ْن ُي ْع َر َض َع َؿ ِل َوأَكَو َصوئِ ٌم ِ
ُّ َفلُح
58
Narrated Abu Huraira : that the Messenger of Allah said: "The deeds
are presented on Monday and Thursday, so I love that my deeds be
presented while I am fasting." Attirmidi (747)139
ِ اخل ِؿق
»س ِ ْ ََيتَ َح َّرى َص ْو َم ِاَل ْثـ
َ ني َو « َكو َن الـَّب ِ ُّي: ً
ْ ََقول َع ْن َعوئِ َش َي
» « َمو ال َع َؿ ُل ِف أَ َّيو ٍم أَ ْف َض َل ِمـْ َفو ِف َه ِذهِ؟:أَ يك ُه َق َال َط ِن الـيبِ ِّي, اس ٍ َط ْن ا ْب ِن َط يب
Narrated Ibn 'Abbas The Prophet said: "No deeds are superior to
those done on these (first ten days of Dhul-hijjah) ." Then some Companions
of the Prophet said, "Not even Jihad?" He replied, "Not even Jihad,
except that of a man who does it by putting himself and his property in
danger (for Allah's sake i.e., with his life and property), and does not return
with any of those things (i.e., is martyred)." Bukhaari (969).
139
140
59
This Hadeeth is a prove of the recommendation of fasting in the first nine days
of Dhil-hijja, as for the tenth day, then its impermissible because its Eid and its
fasting is Haraam by Ijmaa' as has proceeded.
Benefit: 'Aisha the mother of the believers said: "I never ever saw the
Messenger of Allah fasting in the ten days (of Dhul-hujja)."
Immaamu Annawawi said: Her statement ( ), 'He ( ) didn’t fast the ten':
is to be interpreted that He ( ) didn’t fast due some type of reason, such
as sickness, travel, or other than that, or perhaps She ( ) never saw him
fasting it, and this does not necessitate that He ( ) was not fasting in
reality.
Haafidh Ibn Hajar stated: or perhaps this is because of the fact that He
( ) use leave off (some)acts of worship which he loved to perform, out of
fear that it may become obligatory upon His followers, as reported in the in
the Sahee-hayni from the Hadeeth of 'Aisha .
'Ittihaaful-Anaam' (197-198).
60
أروا لقؾة الؼدر يف أن رجاال من أصحاب الـبي: طن طبد اهلل بن طؿر- 018
. أرى رؤياكم قد تواصلت يف السبع األواخر: فؼال الـبي.ادـام يف السبع األواخر
.فؿن كان متحرهيا فؾقتحرها يف السبع األواخر
208. Narrated Ibn 'Umar Some men amongst the companions of the
Prophet, were shown in their dreams that the night of Qadr was in
the last seven nights of Ramadan. Allah's Messenger said, "It seems
that all your dreams agree that (the night of Qadr) is in the last seven
nights, and whoever wants to search for it (i.e., the night of Qadr)
should search in the last seven (nights of Ramadan) ." 143
حتروا لقؾي الؼدر ف الوتر من العَش:قال أن رسول اهلل طن طائشة- 011
. األواخر
61
209. Narrated 'Aaisha Allah's Messenger said, "Search for the night of
Qadr in the odd nights of the last ten nights of Ramadan. 144
وهو معتؽف يف,وهي حائض أهنا كاكت ترجل الـبي: طن طائشة- 040
. يـاوهلا رأسه, وهي يف حجرهتا,ادسجد
. وكان ال يدخل البقت إال حلاجة اإلكسان:ويف رواية
فام, إن كـت ألدخل البقت لؾحاجة وادريض فقه:قالت: ويف رواية أن طائشة
.أسلل طـه إال وأكا مارة
212. Narrated Aaisha : that she use to comb the Prophets hair
while on her menses, during His I'tikaf in the Messjid, He would lean
out his head to her while she was in her house.154
And in another version: The Prophet use to enter the house for ones
155
needs (toilet).
And in another version: Aaisha said: I would enter the house for a
need (while in I'tikaaf) and inquire about the sick passing by .156
إين كـت كذرت يف, يا رسول اهلل: قؾت:قال طن طؿر بن اخلطاب- 04٣
. فلوف بـذرك: قال.- يوما يف ادسجد احلرام: ويف رواية- اجلاهؾقة أن أطتؽف لقؾة
. وال لقؾي, يومو:وَل يذكر بعض الرواة
65
Some of the narrators (of the Hadeeth) did not mention in it night or day.
11. The one, who has intercourse during his I'tikaaf, has
nullified his I'tikaaf, by consensus of the scholars. 172
69
وب إِلَ ْق َ ِ َك ال َّؾ ُف َّم َوبِ َح ْؿ ِد َكَ ،أ ْش َف ُد َأ ْن ََل إِلَ َه إِ ََّل َأك َ
ك. ًْ َأ ْستَغْػ ُر َك َو َأ ُت ُ ُس ْب َحوك َ