1

ِ‫بِ سْ مِ اللَّ هِ الرَّ حْ مَ نِ الرَّ حِي م‬

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.

To precede: I place before the honorable reader a translation of the Hadeeths

found in; 'The book of fasting' taken from Umdatul-Ahkaam, authored by
Imaam Abdul-ghani Ibn Abdul-Waahid Al-Maghdasi , (d.600H).

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.

The author, mentions in his introduction of this book: "Some of my brothers

(in Islaam) have requested from me a summarization of Hadeeths pertaining to
the issues of Fiqh, from the that which is gathered upon by two imams
Muhammad Ibn Ismaeel Ibn Ibraahim Al-Bukhaari and Muslim Ibnul-Hajjaaj
Al-ghushyri, so I answered his request hoping to benefit with it.
 3

Summarization of my role in this book:

1. I have translated the book of Siyaam from Umadatul-Ahkaam, and have

benefitted from the translated works of Bukhaari and Muslim and
others.

2. I have followed the checking of our Sheikh Abu Amr Abdul-Kareem

Ibn Ahmad Al-hujuuri (may Allaah preserve him) of Umdatul-Ahkaam
and in his referencing of the Ahaadeeths and its numberings.1

3. I have briefly listed some of the rulings and benefits taken from each
Hadeeth.

4. If a number of narrations relate to each other in its topic, I mention its

benefits and rulings after them at once, as you will see if Allaah wills.

5. I have benefited from the explanations of the scholars in listing these

rulings and benefits, especially from the book fathul-Al-laam, authored
by our noble Sheikh Muhammad Ibn Ali Ibn Hizaam Al-d'daani (may
Allaah preserve him).

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.

7. If I come across a differing between the scholars in a particular matter or

consensus or the statement of the majority of the scholars in a matter I
will indicate towards it briefly in the footnotes.
8. I have also placed a number of brief benefits pertaining to Siyaam
(fasting) as an introduction to the book.

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

What's the definition of Saum (fasting)?

To abstain from food, drink, intercourse and all types of nullifiers from dawn
break to sunset, with the intention of sincerity for the sake of Allaah.

What's the ruling of fasting the month of Ramadaan ?

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.

When was the fasting in the month of Ramadan made

obligatory?

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.

What are the wisdoms behind the obligation of fasting

the month of Ramadaan?

Know that there is not a single command or prohibition in the

Islamic legislation except lays in it many wisdoms and benefits for the
slave's whether we come to realize or not. From the benefits of
fasting are the following;
 5

1) To attain piety, this is the greatest and foremost of wisdom

behind this legislation, to actualize and bring about Taqwaa
(piety, the fear of Allaah) to one's heart.

‫ﭧ ﭨ ﭽﭣ ﭤ ﭥ ﭦ ﭧ ﭨ ﭩ ﭪ ﭫ ﭬﭭ ﭮ ﭯ‬
٣٨١ :‫البقرة‬ ‫ﭰ ﭱﭼ‬

"O you who believe! Observing As-Saum (the fasting) is

prescribed for you as it was prescribed for those before you, that
you may become Al-Muttaqûn (the pious ones)." [Al-Baqarah 2:183].

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:

ِ َ‫ َكجـَّ ِي أَح ِد ُكم ِمن الْ ِؼت‬،‫ور‬ ِ

»‫ول‬ َ ْ َ ُ ِ َّ‫الص َقو ُم ُجـَّ ٌي م َن الـ‬
ِّ «

"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 :

َ ِ َ ‫ َف َؾ ْق َس ّلِلَِّ َح‬،‫ور َوال َع َؿ َل ب ِ ِه‬

ِ ‫« َم ْن َل َي َد ْع َق ْو َل ال ُّز‬
َ َ ‫وج ٌي ف أ ْن َي َد َع َص َعو َم ُه َو‬
»‫َشا َب ُه‬ ْ
 6

"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:

ِِّّ ِ ‫ إ‬: ‫ َف ْؾ َق ُؼ ْل‬،‫ َفن ِ ِن ا ْم ُرؤٌ َش َوَت َ ُه أَ ْو َقو َت َؾ ُه‬،‫َي َف ْل‬

ْ َ ‫ٌ َو ََل‬ ْ ‫ َف ََل َي ْر ُف‬،‫" إ ِ َذا أَ ْصبَ َح أَ َح ُد ُك ْم َي ْو ًمو َصوئِ ًًم‬
" ‫ إ ِ ِِّّ َصوئِ ٌم‬،‫َصوئِ ٌم‬
"If it is the day of fasting of one of you, and someone verbally abuses or
swears at him (the fasting person), he should then say, 'I am fasting 'I
am fasting".

Meaning: I am in a state or condition where I am going to be upon the most

upright of mannerisms and etiquettes. I am in a state and condition which bars
and forbids me from all types of evil and repugnant acts.

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:

ِ َ ِ َ ‫ َفن ِ َّك ُه أَ َغ ُّض لِ ْؾ َب‬،‫وء َة َف ْؾ َقتَ َز َّو ْج‬ ِ ‫الش َب‬

ْ ‫ َو َم ْن َل‬، ِ‫ن َوأ ْح َص ُن ل ْؾ َػ ْرج‬ ْ ‫ َم ِن‬،‫وب‬
َ ‫استَطَو َع ال َب‬ َ َ ‫« َيو َم ْع‬
َّ ‫َش‬
ِ ِ
»‫وء‬ٌ ‫ولص ْو ِم َفن ِ َّك ُه لَ ُه ِو َج‬
َّ ِ ‫َي ْستَط ْع َف َع َؾ ْقه ب‬

"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 .

9) Fasting in the month of Ramadaan is an opportunity for the believer to

gain great rewards in his life span which he has been given. This is
because one's actions are multiplied in this blessed month of Ramadaan
so it's a great opportunity, being that the (average) life span of the
Umma (nation) of Muhammad is relatively less, about sixty years.
Indeed this is from the greatest virtues of Allaah  upon His slaves, that
during this month the Muslims are given an opportunity to gain multiple
rewards for their daily acts of worship to limits none knows except
Allaah the Most Generous. The Prophet said:

ٍ ‫عًم َئي ِضع‬

‫ إ ِ ََّل‬: ‫ َق َول اّلِلُ َع َّز َو َج َّل‬،‫ف‬ ِ َ َ‫اْلس َـ ُي ع َْش أَمث‬
ِ ‫وِلو إ ِ ََل َس ْب‬
ْ ْ ُ َ َ َْ ، ُ‫> ُك ُّل َع َؿ ِل ا ْب ِن آ َد َم ُي َضو َعف‬
‫ َي َد ُع َش ْف َو َت ُه َو َص َعو َم ُه ِم ْن أَ ْج ِل‬،‫ َفن ِ َّك ُه ِِل َوأَكَو أَ ْج ِزي ب ِ ِه‬،‫الص ْو َم‬
َّ
 9

"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.

We ask Allaah  to give us success to every good, Wal-hamdulillaahi Rabbil

Aaalameen! All the Praise is due to Allaah . 9

‫حفظه اهلل‬
 10

Is Niyya (intention) a condition for fasting ?

Know, that the Niyya is a condition for the acceptances of ones Saum, weather
it's a Saum which is Sunnah or it be a one which is Waajib (obligatory), due the
famous Hadeeth reported by Bukhaari and Muslim on the authority of Umar
Ibn Khattaab : that the Prophet said: "Actions are by intentions." 10
 11

‫ 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

Rulings and Benefits taken from the Hadeeth:

(1) It's forbidden to start fasting a day or two before the month of
Ramadaan12.

(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.

(5) One is allowed to fast three or four days before Ramadaan15

‫ إذا رأيتؿوه‬: ‫يؼول‬ ‫ سؿعت رسول اهلل‬:‫قال‬ ‫ طن طبد اهلل بن طؿر‬- 112
. ‫ فنن غم عؾقؽم فوقدروا له‬،‫ وإذا رأيتؿوه فلفطروا‬،‫فصوموا‬

182. Narrated Ibn Umar , I heard Allah's Messenger saying:

"When you see the crescent (of the month of Ramadan), start
observing saum and when you see the crescent (of the month of
Shawwãl), stop observing Saum; and if the sky is overcast (and
you can't see it) complete that month (as of 30 days)".16

."

15

."
 13

Rulings and Benefits taken from the Hadeeth:

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 .

2. Is there a particular supplication to make upon sighting the moon?

3. It's not permissible to start fasting the month of Ramadaan or complete

its fasting based upon the estimated dating (taken from the positioning
of the moon) without the sighting of the crescent.17

4. There is nothing wrong with sighting the moon using specialist devices
such telescopes or binoculars.18

17

18
 14

5. It's prohibited (Haraam) to fast on the day of doubt, which is thirtieth of

Sha'baan in the case of the crescent not being sighted. 19

In another version of the above Hadeeth as reported by Muslim, the Prophet

said: "Do not Fast until you see the crescent and do not break the fast until
you see it; if it's obscured from you, then complete thirty days."

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.

(2) Fasting is only upon the neighboring countries (which

share the same time zone) to the country which sighted it.

(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

7. What's the ruling if the crescent is sighted in the day?

 If the crescent is sighted after the noon fall, fasting is not

incumbent except from the next day. 22

 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

‫تسحروا فنن ف السحور‬ ‫ قال رسول اهلل‬:‫قال‬ ‫ طن أكس بن مالك‬- 813

. ‫بركي‬

183. Narrated Anas Ibn Mãlik the Prophet said: "Have Sahuur
(late night meals) indeed lays in the Sahuur a barakah (blessing)"28

‫ ثم‬, ‫ تسحركا مع رسول اهلل‬:‫قال‬ ‫ – طن أكس بن مالك طن زيد بن ثابت‬481

.‫قام إغ الصالة‬

.‫ 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

Rulings and Benefits taken from the preceded Hadeeths:

1. Suhuur is Mustahab (recommended) not compulsory. 30

2. The recommendation of delaying the Suhuur.

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

185. Narrated Aaisha and Umm Salama : At times, the

morning would reach the messenger of Allaah in the state of
Janaba (after having sexual relations) with his wives. He
would then take a bath and observe Saum.33

Rulings and Benefits taken from the Hadeeth:

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

186. Narrated Abu Hurairah The Prophet said: "If

somebody eats or drinks forgetfully then he should complete
his Saum, for he has only been fed and quenched by Allaah".35

Rulings and Benefits taken from the Hadeeth

1. Eating or drinking intentionally nullifies ones Saum. 36

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

4. There is nothing upon the one has intercourse forgetfully

(during the day time of Ramadaan). 39

5. If something enters ones throat accidently like a fly, there is

nothing upon him.
 21

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

Some of the things which do not nullify the Saum

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

187. Narrated Abu Huraira : "While we were sitting with the

Prophet a man came and said: "O Allaah's Messenger! I have
been destroyed." Allaah's Messenger said: "what has destroyed
you". He replied: "I had sexual intercourse with my wife while I was
observing Saum (in the month Ramadan)". Allah's Messenger
asked him: "Can you afford to free a slave?" He replied: No.
Allaah's Messenger ; asked him, "Can you observe Saum for
two successive months?" He replied: No. The Prophet ; asked
him, "Can you afford to feed sixty poor persons?" He replied:
No. The Prophet kept silent and while we were in that state, a
big basket full of dates was brought to the Prophet . He asked,
"Where is the questioner?" He replied: "I (am here)". The
Prophet said (to him), "Take this (basket of dates) and give it
in charity." The man said: "Should I give it to a person poorer than
me O Messenger of Allaah?! By Allaah; there is no family between its
(i.e., Al-Madina's) two mountains who are poorer than my house
hold," The Prophet laughed till his premolar teeth became visible
and then said, "Feed your family with it." 55

Rulings and Benefits taken from the Hadeeth:

1. Intercourse is from the nullifiers of Saum. 56

2. The Kaffaara (expiation) is incumbent upon the none traveler

who intentionally breaks his fast in the daytime of Ramadaan by
having intercourse, after knowing unlawfulness of this act.57
 25

3. The Kaffaara (expiation) which is incumbent upon the one

who commits this offense is similar to the kaffaara of the one
who makes zihaar (deeming oneself to be unlawful to his wife)58
as mentioned in the saying of Allaah the most high:

‫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.

4. It’s a must the Kaffaara be done in the described order in the

Hadeeth and the Aaya. So its upon him to free a slave firstly, if
he is not able, it’s a must that he fasts two consecutive months,
if he is unable, then he has to feed sixty needy people. So his
not allowed to move to the feeding except after being unable to
fulfill the first expiations.59
 26

5. The Kaffaara does not fall from the one who is unable; rather it
remains upon until he is able. 60

6. The fasting is to be done consecutively for two months without

any separation, except due to a valid excuse, (.i.e. illness,
travelling, entering of Eid days where Saum is prohibited,
pregnancy, breastfeeding, menses….).

7. The one who breaks it without a valid reason, it's upon him to
start over again from the beginning.

8. His not allowed to make up that day in which he purposely

nullified his Saum, nor is it upon him to make it up. 61

9. The Kaffara is also incumbent upon the woman in the case

where she participated willingly and was not forced.62

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.

14. As for the one who commits this offense in numerous

days in the month of Ramadaan, upon him is a Kaffaara for each
separate day. 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.

Cases where the Kaffaara drops

17. There's no Kaffaara upon the one who has already broken
his fast by eating then has intercourse after that. 66

18. There's no Kaffaara upon the one who was ignorant of

the impermissibility of having intercourse (during the daytime
of Ramadaan) due his ignorance. 67

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.

20. There is no kaffaara upon the one who commits

intercourse during a suam which he is making up outside of
Ramadaan. 68
 29

Some other things which nullify ones Saum

1. Masturbation.69

2. Relieving oneself through Oral relations. 70

3. Smoking.71
 30

‫باب الصىم يف السفر وغريه‬

‫ أأصوم يف‬: ‫ أن محزة بن طؿرو األسؾؿي قال لؾـبي‬: ‫ طن طائشة‬- 811

‫ >إن شئً فصم وإن شئً فلفطر‬:‫ قال‬.- ‫ وكان كثر الصقام‬- ‫السػر؟‬

[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

190 Narrated Abu Darda': We set out with Allah's Messenger in

the month of Ramadaan on a very hot day, to the extent that one had
to put his hand over his head due to the sever heat. None of us was
observing Saum except the Prophet and Abudulaahi Ibn
Rawaaha.74

‫ 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

191. Narrated Jabir bin 'Abdullah : Allah's Messenger , was on a

journey and saw a crowd of people, and a man was being shaded (by
them). He asked, "What is the matter?" They said: "he is observing
Saum." The Prophet said, "It is not from Al-Birr
(righteousness) to observe Saum on a journey".75
 32

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

192. Narrated Anas : We were with the Prophet on a journey,

from us were those who were fasting and others who were not
fasting, so we rested in a place on a hot day, those who possessed
garments had most shade among us, from us were those who
protected himself from the heat with his bare hand, Those who were
fasting fell ( and did not do any work) and those who broke their fast
built the tents, served the camels So, the Prophet said: "Today,
those who broke their fast took (all) the reward." 77

(
 33

Rulings and Benefits taken from the previous narrations of

Hadeeth:
1. The permissibility for the traveller to break his fast. 78

2. The fasting is better for the traveller who has strength.79

3. There is not a specific limit as to the distance of what's

considered to be a journey. 80

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

8. If the traveller embarks upon his journey with the intention of

fasting, it's allowed for him to break his fast later o during the
day if he wishes. 85

9. If the traveller reaches his place of destination (daytime) having

eaten during the cause of his journey, it's permissible for him to
keep eating after reaching his destination. 86

10. If the traveller reaches his destination in the state of

observing saum, it's compulsory upon to complete his Saum. 87
 35

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

‫ فام أستطقع أن أقيض إال‬, ‫طظ الصوم من رمضان‬

‫ كان يؽون ي‬: ‫ طن طائشة‬- 41٣
.‫يف شعبان‬
193. Narrated 'Aaisha Sometimes I missed some days of Ramadan
but I would not be able to make it up until in the month of Sha'ban. 92
‫ من موت وعؾقه صقوم صوم عـه‬:‫قال‬ ‫ أن رسول اهلل‬: ‫ طن طائشة‬- 411
.‫ وهو قول أمحد بن حـبل‬, ‫ هذا يف الـذر‬:‫ وأخرجه أبو داود وقال‬. ‫ولقه‬
194. Narrated 'Aaisha : The Prophet said, "Whoever dies and
remains upon him (obligatory) Saum, his close relatives fast on
his behalf."93

, ‫ يا رسول اهلل‬:‫فؼال‬ ‫ جاء رجل إغ الـبي‬:‫قال‬ ‫ طن طبد اهلل بن طباس‬- 411

ً‫ لو كون عذ أمك دين أكـ‬:‫ أفلقضقه طـفا؟ فؼال‬.‫إن أمي ماتت وطؾقفا صوم شفر‬
. ‫ فدين اّلِل أحق أن يؼه‬: ‫ قول‬.‫ كعم‬: ‫قوضقه عـفو؟ قول‬
195. Narrated Ibn 'Abbas that a man came to the Prophet
and said, "O Allah's Messenger! My mother died and remained upon
her fasting one month (for her missed Ramadan). Shall I fast on her
behalf?" The Prophet replied in the affirmative and said,
"Allah's debts have more right to be paid".94

‫ إن أمي ماتت‬, ‫ يا رسول اهلل‬:‫فؼالت‬ ‫ ((جاءت امرأة إغ رسول اهلل‬:‫ويف رواية‬

‫ أكون‬،‫ >أرأيً لو كون عذ أمك دين فؼضقتقه‬:‫ أفلصوم طـفا؟ فؼال‬.‫وطؾقفا صوم كذر‬
. ‫ >فصومي عن أمك‬:‫ قال‬.‫ كعم‬:‫ذلك يمدي عـفو؟ فؼالت‬
 37

And in another narration: A woman came to the Prophet and

said: "My mother died while remaining upon her Saum from Nadr (a
fasting which one makes binding upon himself by a promise to
Allaah) "shall I a fast on behalf?" He said: "do you see if there
was a debt remaining on your mother and you paid it off, would
that be sufficient enough?" she said: yes. He said: "so fast on
your mum's behalf".95

Rulings and Benefits taken from the previous narrations of

Hadeeth:

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

2. As for the one who enters Ramadaan while remaining upon

him saum from the last Ramdaan, then it's still compulsory
upon him to make it up. 97
3. It's not a condition to fast consecutively when making up Saum
from Ramdaan, rather it's recommended.98
 38

4. The permissibility of fasting on behalf of the one who dies

while remaining upon him obligatory Saum.99

5. The recommendation100 of the close relatives fasting on behalf

of their deceased ones (from the Muslims), if their remains
upon them obligatory Saum.

6. It's also permissible for the non-relative to fast on behalf of the

dead Muslim.101

7. What's the ruling of the ones fasting on behalf of the deceased

to splitting among themselves the number of days, for example,
if there is thirty days upon him, thirty men fast on his behalf on
one day?

Ans: It's permissible for the inheritors of the deceased to split

among themselves the obligatory Saum remaining upon him so
 39

long as it's not from the type of fasting which requires fasting
consecutively. 102

‫ َل يزال الـوس‬:‫قال‬ ‫أن رسول اهلل‬ ‫ طن سفل بن سعد الساطدي‬- 411

. ‫بخر مو عجؾوا الػطر‬

196. Narrated Sahl bin Sa'd As-saaidi : Allah's Messenger said:

"The people will cease to remain on the right path as long as
they hasten the Iftar (breaking of the Saum)".103

.‫ إذا أقبل الؾقل من هفـو‬: ‫ قال رسول اهلل‬:‫قال‬ ‫ طن طؿر بن اخلطاب‬- 411
. ‫وأدبر الـفور من هفـو وغربً الشؿس فؼد أفطر الصوئم‬

197. Narrated 'Umar bin Al-Khattãb : Allah's Messenger said:

"When the night fall approaches from this side (east) and the
day vanishes from this side (west) and the sun sets, the time for
breaking the fast has entered".104
 40

Rulings and Benefits taken from the Hadeeth:

1. The recommendation (istihbaab) in hastening to break the fast

promptly at sunset without any delay. 105

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

5. It is unlawful for one to eat or drink or have intercourse while

been in the state of doubt in the setting of the sun, 109 if he does
so and actually breaks his fast before sunset, then is Saum is
void, and if he engaged in intercourse upon is the Kaffaara.110
6. The one who breaks his fast at sun set then boards a plane and
sees the sun; it's not upon him to stop eating because he takes
the ruling of the country he bordered from. 111

‫ 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

198. Narrated 'Abdullaahi bin 'Umar : Allaah's Messenger forbade

Al-wisaal (continuation of fasting day after day without eating). The
people said: "But you practice it?" He said: "I am not like you,
for I am given food and drink (by Allah)".112
Also reported by Abu Huraira 113, Aaisha114 and Anas Ibn Maalik.115
 42

‫ 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)."

Rulings and Benefits taken from the Hadeeth:

1. The impermissibility of wisaal (continuation of fasting day after

day without eating).117
2. The permissibility of doing wisaal until the time of Sahar (before
the following dawn). 118
 43

‫باب أفضل الصِّ يام وغريه‬

Chapter: The best types of fasting and other than it

:‫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

200. Narrated 'Abdullaahi Ibn 'Amr Ibn A'ass : Allaah's Messenger

was informed that I had taken an oath to fast daily (throughout
the year) and to offer Salat (prayers) (every night) all the night
throughout my life. Allah's Messenger said: "you are the one
who said this?" I said to Him: "I said it, may my parents be
sacrificed for you." He said, "You will not be able to do that.
So, fast for few days and give it up for few days, offer Salat
(prayer) and sleep, fast three days a month as the reward of
good deeds is multiplied ten times and that will be equal to one
year of fasting." I said: "I can do better than that". He said:
"Fast one day and give up fasting for two days." I said: "I can
 44

do better than that". He said: "Then fast a day and give it up

for a day and that is the Saum of Prophet Dãwud (David) and
that is the best Saum (fast)." I said: "I have the strength to do
better (more) than that." He said: "There is no better fasting
than that."119
In another version: "No Saum is above the Saum of Daud; half
of the life time, so, fast one day and give it up one day"120

‫ إن أحى‬: ‫ قال رسول اهلل‬:‫قال‬ ‫ طن طبد اهلل بن طؿرو بن العاص‬- 014

، ‫ كون يـوم كصف الؾقل‬،‫ وأحى الصَلة إَل اّلِل صَلة داود‬،‫الصقوم إَل اّلِل صقوم داود‬
. ‫ وكون يصوم يومو ويػطر يومو‬.‫ ويـوم سدسه‬.‫ويؼوم ثؾثه‬

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

‫ صقام ثالثة أيام من كل‬:‫بثالث‬ ‫ أوصاين خؾقظ‬:‫قال‬ ‫ طن أيب هريرة‬- 010

. ‫ وأن أوتر قبل أن أكام‬, ‫ وركعتي الضحى‬, ‫شفر‬
202. Narrated Abu Huraira : My close friend (the Prophet )
advised me to observe three (things): to fast three days from every
 45

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

203. Narrated Muhammad bin 'Abbad, I asked Jaabir Ibn

Abdillaah : "Did the Prophet forbid observing Saum (fasts) on
Fridays?" He replied, "Yes." And in the narration of Muslim it is
added, "(yes) by the lord of the K'aba (the black stone)."123

‫ َل يصومن أحدكم‬: ‫يؼول‬ ‫ سؿعً رسول اّلِل‬: ‫قول‬ ‫ عن أيب هريرة‬- 102
. ‫ أو يومو بعده‬، ‫ إَل أن يصوم يومو قبؾه‬، ‫يوم اجلؿعي‬

204. Narrated Abu Huraira I heard the Prophet saying: "None of

you should observe Saum (fast) on a Friday unless he fasts a
day before or after it."124

‫ 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

206. Narrated Abi Sa'eed Al-Khudri The Prophet forbade the

fasting of 'Eid-uI-Fitr and 'Eid-ul-Adha and also the wearing of
AsSamma' (a single garment covering the whole body, leaving no
space to take his hands out), and sitting with one's legs drawn up
while being wrapped in one garment. 126

‫ من صوم يومو ف سبقل‬: ‫ قال رسول اهلل‬:‫قال‬ ‫ طن أيب سعقد اخلدري‬- 011
. ‫اّلِل بعد اّلِل وجفه عن الـور سبعني خريػو‬

207. Narrated Aba Sa'eed the Prophet said: "Whosoever fasts

one day in Allah's Cause (sincerely), Allah will distance his face away
from the (Hell) Fire (distance covered by a journey of) seventy
years.127
 47

Rulings and Benefits taken these Hadeeths:

1. The impermissibility of fasting the Dahar (daily throughout the Year).128

2. The recommendation fasting every other day. 129

3. Recommendation of fasting a day and giving it up for two days.

4. Recommendation of fasting three days from every month.130

5. The impermissibility of fasting Friday alone without fasting a day before

it or after it.131
 48

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

whosoever performs the 'Umrah in the months of Hajj, before (performing)

the Hajj, (i.e. Hajj-at-Tamattu' and Al-Qirân), he must slaughter a Hady such
as he can afford, but if he cannot afford it, he should observe Saum (fasts)
three days during the Hajj and seven days after his return (to his home),
making ten days in all.

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

9. It's also impermissible to fast on a Saturday alone without

fasting and day before it or after it. 136 Due to the saying of our
noble Prophet : "Do not fast on Saturday, except what
has been made obligatory on you, If one of you cannot
find anything but a skin of a grape, or a piece of wood
from a tree, then let him chew it (so that he doesn't fast on
that day)".137

10. The virtue of fasting in the path of Allaah, meaning in the

obedience of Allaah, upon sincerity and in accordance to the
Sunnah. 138 And that it's from the greatest means of attaining
salvation from the fire.
 50

Other recommended types of fasting

1- Six days from the month of Shawaal (which is the

month straight after Ramadaan).

‫ « َم ْن َصو َم َر َم َضو َن ُث َّم أَ ْتبَ َع ُه‬: ‫َق َول‬ َ ‫ أَ َّن َر ُس‬،

ِ‫ول اّلِل‬ ‫ي‬ ِ ‫وب ْاألَك َْص‬
ِّ ‫ور‬ َ ‫َع ْن أَ ِيب أَ ُّي‬
َّ ‫ َكو َن َك ِص َقو ِم‬،‫ال‬
»‫الد ْه ِر‬ ٍ ‫ِستًّو ِمن َشو‬
َّ ْ

Narrated Abu Huraira : the prophet said: "whoever fasts Ramadaan,

then follows it up with six days from Shawaal, it is as if he fasted the whole
year." Muslim (1164)

 Benefit: Is it a condition that the six days of Shwaal be fasted

consecutively for one to gain the reward mentioned in the
aforementioned Hadeeth?

Our sheikh Muhammad Bin Hizaam stated: "it's not a condition

that these six days are (fasted) consecutively, nor must they be in the first
of the month, rather the one who fasts inconsecutively or delays it, is
considered it have fasted six days from Shawaal, upon this stated the
Shafi'ya, Hanaabila and other than them, and it’s the Fatwa Sheikh Ibn
Baaz, Sheikh Uthaymeen and Sheikh Muqbil may Allaah have mercy
upon them all."

 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

2- Fasting the month of Sha'baan

َ ‫ َق ْد َصا َم َو ُي ْػطِ ُر َحتيى َك ُؼ‬:‫ول‬

‫ َق ْد‬:‫ول‬ َ ‫َي ُصو ُم َحتيى َك ُؼ‬ ِ‫ول اهلل‬ َ ‫ " كَا َن َر ُس‬:‫ت‬ ْ ‫ َقا َل‬, ‫َط ْن َط ِائ َش َة‬
‫ َكا َن َي ُصو ُم‬,‫ أَ ْكثَ َر ِم ْن ِص َق ِام ِه ِم ْن َش ْع َبا َن كَا َن َي ُصو ُم َش ْع َبا َن ُك يؾ ُه‬,‫ َو ََل ْ أَ َر ُه َص ِائ ًام ِم ْن َش ْف ٍر َق ُّط‬,‫أَ ْفطَ َر‬
." ‫َش ْعبَا َن إِ يال َق ِؾ ًقال‬

Narrated 'Aishah , That Allah's Messenger used to observe Saum) fast)

till we would say that He would never stop fasting, and he would abandon
Saum till we would say that he would never observe Saum. I never saw
Allah's Messenger observing Saum for a whole month except the month of
Ramadan, and did not see him fasting in any month more than in the month
of Sha'baan. Bukhaari (1969), Muslim (1156, 175).

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.

As-son'ani stated: it may be that He ( ) fasted it for all of these wisdoms.

'Itihaaful-Anaam' (196-197)
 53

3- Fasting the month of Muharam

ِّ ‫ «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?

Imaamu Annawawi stated in answering this question: perhaps this was

revealed to the Prophet towards the end of his life span…. Or perhaps
there were certain things which prevented from increasing in saum, such as
travel, sicknesses and things alike. 'Al-majmuu' (6/387). 'Itihaaful-Anaam' (197).

4- Fasting on the day of Arafah (for the one not making

Hajj)

: ‫ُسئِ َل َع ْن َص ْو ِم َي ْو ِم َع َر َف َي؟ َف َؼ َول‬ َ ‫ أَ َّن َر ُس‬:

ِ‫ول اّلِل‬ ‫ي‬ ِ ‫َع ْن أَ ِيب َقتَو َد َة ْاألَك َْص‬
ِّ ‫ور‬
.»‫وضقَ َي َوالْبَوقِقَ َي‬
ِ َْ‫«ي َؽ ِّػر السـَ َي اد‬
َّ ُ ُ
 54

Narrated Qataada : The Prophet was asked concerning the fasting on

the day of 'Arafa? So He said: "it expiates the sins of the past year and
the approaching." Muslim (197, 1162).
Benefit: Sheikh Abdullah Al-Bassaam stated: "The fasting on the day of 'Arafa
is the best voluntary fasting by the consensus of the scholars."
'Towdeehul-Ahkaam' (3/201), 'Itihaaful-Anaam' (187).
Benefit: if it's said how can one be forgiven for a sin he hasn’t even committed
yet in the coming year?
Imaamu As-son'ani stated: "The meaning is that he will be given Towfeeq
(success) in not to commit any sins in it (the coming year), ….or if he falls into
a sin, he will be given Towfeeq in coming with that which expiates it.
'subulus-salaam' (2/339), 'Itihaaful-Anaam' (187)

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).

2- Recommendation of not fasting, based upon the Hadeeth of Maymuuna

Bintul-Haarith and Umm Fadl Bintul-haarith reported by Bukhaari
(1661, 1989), and Muslim (1123, 1124), that the drank from milk on the
day of 'Arafa at 'Arafa.

3- Recommendation of its fasting, based upon the general understanding of

the Hadeeth of Abu Qataada , in the virtue of fasting on the day of
 55

'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).

5- The fasting on the day of 'Ashuraa

: ‫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 َّ ُ ُ

Narrated Qataada : the Prophet was asked concerning the fasting on

the day of 'Ashuraa? So He said: "it expiates the sins of the past year."
Muslim (197,1162).
Imaamu Annawawi stated: the scholars have agreed upon the Saum of
"Ashuraa as Sunnah (recommended). 'explanation of Muslim' (4/8).

Benefit: does the fasting of 'Ashuraa expiate the major sins?

The majority of the scholars hold that it only expiates the minor sins, and this
is correct because the Prophet said: "The obligatory five daily prayers, from
one Jumu 'ah (Friday sermon) to the next, and from one Ramadaan to another,
are an expiation for whatever sins come in between, so long as one refrains
from the major sins".
 56

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).

Benefit: it's recommended to fast both on the ninth and tenth.

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.

Due to this Hadeeth the majority of scholars see recommendation of fasting

the ninth and tenth, as is the Madhab of Shafi'I and Ahmad.

Benefit: can one fast on the tenth and the eleventh?

Some of the scholars hold the view that one can also fast the 11 th based upon
the Hadeeth of Ibnu Abbas : That the Messenger of Allaah said: "Fast
 57

'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

Narrated Ibn 'Abbas : The Messenger of Allah came to Al-Medina, and

he found the Jews fasting on the day of 'Ashuraa. They were asked about
that and they said: This is the day on which Allaah granted victory to Müsâ
and the Children of Israel over Fir 'awn (Pharaoh), so we fast on this day out
of reverence for it. The Prophet said: "We are closer to Müsâ than
you", so He commanded with its fasting.

6- The fasting on Monday and Thursday

ِ ْ َ‫ ُسئِ َل َع ْن َص ْو ِم َي ْو ِم ِاَل ْثـ‬:

‫ « َذا َك َي ْو ٌم‬: ‫ني؟ َق َول‬ ِ‫ول اّلِل‬َ ‫ أَ َّن َر ُس‬: ‫ي‬ ِ ‫أَ ِيب َقتَو َد َة ْاألَك َْص‬
ِّ ‫ور‬
ِ ِ ‫ً أَو أُ ْك ِز َل ع َل ف‬ ِ ِ ِ ِ
.»‫قه‬ َّ َ ْ ُ ْ‫ َو َي ْو ٌم ُبعث‬،‫ُول ْد ُت فقه‬
The Prophet was asked about fasting on Mondays, He said: "That is
the day on which I was born and the day on which I was sent and on
which Revelation came to me." Muslim (1162,197).

ِ ‫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

Narrated 'Aishah : "The Prophet used to aim for Saum on Mondays

and Thursdays". Attirmidi (745)140
These Hadeeths show the recommendation of fasting on Mondays and
Thursdays.
Refer to: 'Itihaaful-Anaam' (193-194).

7- The fasting of the first nine days of dhil-hijja

»‫ « َ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

‫ َف َؾ ْم َي ْر ِج ْع‬،‫ُيوص ِ ُر بِـَ ْػ ِس ِه َو َمولِ ِه‬ ِ َ‫ « َوَل‬:‫اجل َفا ُد؟ َق َال‬

َ ُ ‫ إ ِ ََّل َر ُج ٌل َخ َر َج‬،‫اجل َفو ُد‬ ِ َ‫ َوال‬:‫َقا ُلوا‬

.»‫م ٍء‬ ْ َ ِ‫ب‬

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 .

Narrated 'Aishah : Allah's Messenger used to give up a good deed,

although he loved to do it, for fear that people might act on it and it might
be made compulsory for them. The Prophet never offered the Duhã
prayer 141, but I offer it. Bukhaari (1127) Muslim (718).

'Ittihaaful-Anaam' (197-198).
 60

‫باب ليلة القدر‬

Chapter: The Night of Al-Qadr 142

‫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

‫كان يعتؽف يف العػ‬ ‫ أن رسول اهلل‬: ‫ طن أيب سعقد اخلدري‬- 041

‫ وهي‬- ‫ حتى إذا كاكت لقؾة إحدى وطػين‬, ‫ فاطتؽف طاما‬.‫األوسط من رمضان‬
‫ >من اطتؽف معي فؾقعتؽف‬:‫ قال‬- ‫الؾقؾة التي خيرج من صبقحتفا من اطتؽافه‬
‫ وقد رأيتـي أسجد يف ماء وصع‬, ‫ ثم أكسقتفا‬.‫العػ األواخر فؼد أريت هذه الؾقؾة‬
‫ فؿطرت‬. ‫ والتؿسوها يف كل وتر‬.‫ فالتؿسوها يف العػ األواخر‬.‫من صبقحتفا‬
‫ فلبرصت طقـاي‬, ‫ فوكف ادسجد‬.‫ وكان ادسجد طذ طريش‬.‫السامء تؾك الؾقؾة‬
.‫وطذ جبفته أثر اداء والطع من صبح إحدى وطػين‬

210. Narrated Abu Sa'eed A1-Khudri : Allah's Messenger used

to practice I'tikaf in the middle ten days of Ramadan; once he stayed
in I'tikaf till the night of the twenty-first and it was the night in the
morning of which he used to come out of his I'tikf. The Prophet it
said, "Whoever was in I'tikaf with me should stay in I'tikaf for the last
ten days, for I was informed (of the date) of the Night (of Qadr) but I
have been caused to forget it. (In the dream) I saw myself prostrating
in mud and water in the morning of that night. So, look for it in the
last ten nights and in the odd ones of them." It rained that night (i.e.
the 21st of Ramadan) and the roof of the mosque dribbled as it was
made of leaf stalks of date-palms. I saw with my own eyes the marks
of mud and water on the forehead of the Prophet , i.e., in the
morning of the twenty-first (of Ramadan).145
 62

Rulings and Benefits taken from the Hadeeth:

1. The night of Qadar is in the last ten nights of Ramadaan, so its

befitting that one strives even harder during it, as lays in it The
Night of Al-Qadr (Decree) which is better than a thousand
months (i.e. worshipping Allaah in that one single night is
better than worshipping Him a thousand months, i.e. 83 years
and 4 months). 146

2. The night of Qadar is more likely to be in the odd nights of the

last ten nights of Ramadaan.

3. The night of Qadar is most likely to be on the 27th night of

Ramadaan.

4. The signs of the night of Qadar;

 Pleasant weather on its night, neither too cold nor

hot.147
 Rainfall on the night of Qadar. 148
 The rising of the sun on its morning, crystal clear
without any ray. 149
 63

5. The Sunnah is to perform the Taraaweeh (night prayer in

Rmadaan) in the Messjid. 150

‫كان يعتؽف يف العػ األواخر من‬ ‫ أن رسول اهلل‬: ‫ –طن طائشة‬044

‫ ويف لػظ كان رسول‬.‫ ثم اطتؽف أزواجه بعده‬.‫ حتى توفاه اهلل طز وجل‬, ‫رمضان‬
.‫ فإذا صذ الغداة جاء مؽاكه الذي اطتؽف فقه‬,‫يعتؽف يف كل رمضان‬ ‫اهلل‬
211. Narrated Aaisha : The Prophet used to practice I'tikaf in
the last ten days of Ramadan till he died and then his wives used to
practice I'tikaaf after him.152
And in another version: The Prophet used to practice I'tikaf every
year in the month of Ramadan. And after offering the Morning
Prayer, he used to enter the place of his I'tikaaf.153
 64

‫ 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

213. Narrated 'Umar : I said to the Prophet , "I vowed in the

Pre-Islamic Period of Ignorance to stay in I'tikaf for one night-in
another version: one day 157 in Al-Messjidul-Haraam- (the holy prayer
house in Maka). The Prophet said: "Fulfill your vow."158

Some of the narrators (of the Hadeeth) did not mention in it night or day.

.‫ فلتقته أزوره لقال‬.‫معتؽػا‬ ‫ كان الـبي‬:‫قالت‬ ‫ طن صػقة بـت ُحقَي‬- 041

‫ وكان مسؽـفا يف دار أسامة بن زيد‬- ‫ فؼام معي لقؼؾبـي‬, ‫ ثم قؿت ألكؼؾب‬, ‫فحدثته‬
‫ عذ‬: ‫ فؼال الـبي‬.‫أرسطا‬ ‫ فؿر رجالن من األكصار فؾام رأيا رسول اهلل‬.-
‫ إن الشقطون‬:‫ فؼال‬.‫ سبحان اهلل يا رسول اهلل‬:‫ فؼاال‬. ‫ إهنو صػقي بـً ُح َقي‬،‫رسؾؽًم‬
. - ‫ أو قول شقئو‬- ‫َيري من ابن آدم جمرى الدم وإِّ خشقً أن يؼذف ف قؾوبؽًم َشا‬

,‫ أهنا جاءت تزوره يف اطتؽافه يف ادسجد يف العػ األواخر من رمضان‬:‫وف روايي‬

‫ حتى إذا بؾغت‬, ‫معفا يؼؾبفا‬ ‫ فؼام الـبي‬,‫ ثم قامت تـؼؾب‬,‫فتحدثت طـده ساطة‬
.‫ ثم ذكره بؿعـاه‬. ‫باب ادسجد طـد باب أم سؾؿة‬

214. Narrated Safiyya Bint Huyyay : The Prophet was in I'tikaaf . so

I visited him in the evening, I spoke with Him, then I went return
(back home), then Prophet rose with me to accompany me. Two
Ansari men walked passed us, when saw the Prophet they passed
 66

speedily, the Prophet said: "Calm down, She is Safiyya Bint

Huyyay". the said Subhaan Allaah! the Prophet said: "Satan
circulates in the body of Adam's offspring as his blood
circulates in it and I feared that he (Satan) had whispered
something or evil in your hearts." 159

In another version: (Safiyya Bint Huyyay -the wife of the Prophet

-), informed that she went to visit the Prophet , in the Messjid
while he was in I'tikf in the last ten days of Ramadan, She had a talk
with him for a while, then she got up in order to return home. The
Prophet accompanied her, When they reached the gate of the
Messjid, opposite the door of Umm Salama……, then reported to the
meaning (of the first Hadeeth).

Rulings and Benefits taken from the Hadeeth:

1. The recommendation of I'tikaaf (seclusion in the worship

of Allaah), during the month of Ramadaan and other than
it.160

2. The one who enters I'tikaaf, then gives it up before its

completion, it's not compulsory upon him to make it.161

3. Fasting is not a condition in order to practice I'tikaaf. 162

 67

4. It’s a condition that the I'tikaaf is done in a Messjid, for

men163 and women164 in which the Friday sermon is
held.165

5. It's from the Sunnah to enter the I'tikaaf at sunset of the

20th day for the one who wishes make I'tikaaf during the
last ten of Ramadaan.166

6. The one who's made I'tikaaf in the last ten of Ramadaan

is to leave at sunset of the night of Eid. 167
 68

7. The smallest length of time for I'tikaaf is a day and a

night.168

8. The person making I'tikaaf is allowed to leave the Messjid

for his dare necessities such as food, drink, bathing using
the toilet 169…etc.
9. As for visiting the sick or following a Janaaza (funeral),
this is not allowed, because it's not compulsory upon
him.170

10. The one who leaves the Messjid unnecessarily has

nullified his I'tikaaf. 171

11. The one, who has intercourse during his I'tikaaf, has
nullified his I'tikaaf, by consensus of the scholars. 172
 ‫‪69‬‬

‫اْلؿد ّلِل الذي بـعؿته تتم الصوْلوت‪.‬‬

‫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 َ‬