النص المفهرس

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RIYĀD AL-ȘĀLIĶĪN
Chapter on the virtue of suhur and delaying it as long as one does not fear
the break of dawn
Hadīth 1229
﴾: ((تَسَخَّرُوا؛ فَإِنَّ في السُّحُورِ بَرَكَةً )) متفقٌ عَلَيْهِ .
، قال : قال رسول الله
عن أنس رپبه
Anas 4% narrates that the Messenger of Allah
said: "Have suņūr as
there is blessing in it." (Bukhārī, Muslim, Tirmidhī, Ahmad)
Commentary
Suhur refers to the food eaten before dawn. While some are of the opinion that it begins after
half the night has passed, it is better to delay it until shortly before Fajr. One should however
ensure that one does not delay it to such an extent that it extends into the time of Fajr.
This hadith explains one of the many virtues of suhur. In another hadith, Ibn 'Umar
narrates that the Messenger of Allah
said, "Allah sends mercies and His angels supplicate
on behalf of those who partake of suhūr." (Țabrānī, Ibn Hibbān)
The Messenger of Allah
encouraged suhur in a number of narrations, hence if no food
is available to consume for suhur, a person should at least eat a date or have a sip of water.
Scholars have stated that the blessings of suhūr manifest in various ways:
1. It provides physical strength for the fasting person.
2. It enables one to practise upon the blessed Sunnah.
3. It opposes the ways of the Jews and Christians.
4. It provides strength for worship.
5. It prevents sinful behaviour which results from severe hunger.
6. It allows one to assist the needy who may require food at this time.
7. A person gets the opportunity to make du'a', dhikr, tilawah, etc. during the last portion of
the night which is a blessed time for worship.
Hadīth 1230
٤، ثُمَّ قُمْنَا إِلَى الصَّلاَةِ. قِيلَ : كَمْ
وعن زيد بن ثابتٍ ﴿هُ ، قَالَ: تَسَخَّرْنَا مَعَ رسولِ اللهِ
كَانَ بينهما ؟ قَالَ : قَدْرُ خَمْسين آيَةً . متفقٌ عَلَيْهِ .
Zayd ibn Thabit
narrates: "We had suhur with the Messenger of Allah
and then proceeded to perform salah." Someone asked him: "What was

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the time span between the two?" He replied: "The time it takes to recite
fifty verses." (Bukhārī, Muslim)
Commentary
This hadith gives us an idea of the timespan between suhūr and the Fajr salah. It takes
approximately 10-15 minutes to recite fifty verses of the Qur'an, hence the suhur should be
delayed to shortly before dawn.
The Șaņābah
e used to indicate time periods by means of righteous actions, such as the
recitation of fifty verses of the Qur'an, the slaughtering of a camel and distribution of its
meat, etc. In this hadith, recitation of verses is mentioned since the time of suhur is a blessed
time wherein the righteous usually engage in tilawah.
Hadith 1231
مُؤَذِّنَانِ : بِلاَلٌ وَابْنُ أُمِّ مَكْتُومٍ ، فَقَالَ رسول
ها ، قَالَ : كَانَ لرسولِ الله
وعن ابن عمر قـ
: (( إِنْ بِلالاً يُؤَذِّنُ بِلَيْلٍ ، فَكُلُوا وَاشْرَبُوا حَتَّى يُؤَذِّنَ ابْنُ أُمِّ مَكْتُومٍ )) قَالَ : وَلَمْ
الله م
يَكُنْ بَيْنَهُمَا إِلَّ أَنْ يَنْزِلَ هَذَا وَيَرْفَى هَذَا. متفقٌ عَلَيْهِ .
Ibn 'Umar s narrates: "The Messenger of Allah
had two mu'adh-dhins:
Bilal &% and Ibn Umm Maktum 40%. The Messenger of Allah
said: 'Bilāl
calls out the adhan at night, so eat and drink until Ibn Umm Maktum calls
out the adhan.' Ibn 'Umar wos said: "The time span between the two adhans
was only long enough for one of them to come down and the other to
climb up." (Bukhārī, Muslim)
Commentary
In the era of the Messenger
two extra adhans were given in the month of Ramadan. The
first was to remind the people to prepare themselves for suhur and to complete their other
necessities. The second adhan, shortly before dawn, was to inform them that the time of
suhūr was about to terminate. A third adhan would then be given after the time of Fajr had
entered. However this practice of giving adhans before Fajr did not remain during the era of
the Khulafā Rāshidīn.
According to Imam Shafi'ī, Imam Malik and Imam Ahmad ibn Hanbal
, the second adhan
was for Fajr and it used to be given before the time of Fajr had entered. According to the
Hanafī scholars, if any adhan is given before its time, it will have to be repeated, hence it
was not the Fajr adhan.

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In todays time, many people erroneously wait until the Fajr adhan to stop eating. This is
completely incorrect, as the adhan is nowadays given when the time of Fajr has already
commenced, hence the fast will not be valid because one has eaten after the time of fasting
has commenced.
Hadith 1232
13
، قَالَ : (( فَصْلُ مَا بَيْنَ صِيَامِنَا وصِيَامِ أَهْلِ
: أن رسول الله
وعن عمرو بن العاص
الكِتَابِ ، أَكْلَةُ السَّحَرِ )) رواه مسلم .
'Amr ibn al-'Ās
narrates that the Messenger of Allah
said: "The
difference between our fasting and the fasting of the people of the Book
is in the partaking of suhūr." (Muslim)
Commentary
The Jews and Christians would eat before sleeping because it was forbidden for them to
awaken, eat and then fast. The same ruling was found in the beginning stages of Islam, and
later abrogated. Hence, suhur is one of the specialities of the Ummah of the Messenger
CHAPTER 222
باب فضل تعجيل الفطر وَمَا يفطر عَلَيْهِ ، وَمَا يقوله بعد الإفطار
Chapter on the virtue of hastening to break the fast, that with which one
should break his fast, and what one should say after breaking the fast
Hadith 1233
، قَالَ : (( لاَ يَزَالُ النَّاسُ بِخَيْرٍ مَا عَجَّلُوا الْفِطْرَ
عن سهل بن سعد بنطلّهُ: أنَّ رسول الله ـ
)) متفقٌ عَلَيْهِ .
Sahl ibn Sa'd 4% narrates that the Messenger of Allah
said: "People
will remain on goodness as long as they hasten to break the fast." (Bukhārī,
Muslim, Ahmad, Tirmidhī)
Commentary
It is Mustahab for the fasting person to hasten in breaking his fast after the setting of the

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sun is established. There are various wisdoms in this:
1. Opposing the ways of the Jews, Christians and Shi'as .
2. It makes things easier for people by granting them more strength for acts of worship.
3. It will save people from excesses and extremes and prevent the boundaries of Islam from
being eroded. If such behaviour is left unchecked, people may fast for longer hours and feel
that they are engaging in a greater form of worship.
In Abū Dawud, the words, "because the Jews and Christians delay it," also appear. The Jews
and Christians used to delay their fast until the appearance of the stars, and it was for this
reason that the Messenger of Allah
said, "My Ummah will remain upon my Sunnah as long
as they do not delay to break their fast until the stars appear." (Ibn Hibban, Hakim)
"Remaining on goodness," according to the narration of Abu Dawud, means that Islam will
remain apparent.
Additional Points
v Muslims will remain on the path of goodness as long they adhere firmly to the lifestyle
of the Messenger of Allah
Hadith 1234
وعن أَبِ عِطِيَّةٍ ، قَالَ: دَخَلْتُ أَنَا وَمَسْرُوقٌ عَلَى عائشة عَه، فَقَالَ لَهَا مَسْرُوق: رَجُلاَنٍ مِنْ
أَصْحَابٍ محَمَّدٍ ﴿، كِلاَهُمَا لا يَأْلُو عَنِ الخَيْرِ ؛ أحَدُهُمَا يُعَجِّلُ المَغْرِبَ وَالإِفْطَارَ، وَالآخَرُ
يُؤَخِّرُ المَغْرِبَ وَالإِفْطَارَ؟ فَقَالَتْ: مَنْ يُعَجِّلُ المَغْرِبَ وَالإِفْطَارَ؟ قَالَ : عَبْدُ اللهِ - يعني :
ابن مسعود - فَقَالَتْ : هَكَذَا كَانَ رسولُ اللهِ يَصْنَعُ . رواه مسلم .
قَوْله : (( لا يَأْلُو )) أَيْ : لاَ يُقَصِّرُ في الخَيْرِ .
Abū 'Ațīyyah45 narrates: "Masruq and I went to 'A'ishah wes and Masruq said
to her: 'There are two Şahabah of the Messenger of Allah
and neither of
them slacken in doing good. One of them hastens in performing Maghrib salah
and in breaking the fast, while the other delays in performing Maghrib salah
and in breaking the fast.' She asked: 'Who hastens in performing Maghrib
șalāh and breaking the fast?' He replied: "Abdullah - i.e. Ibn Mas'ūd.' She
45 His name was either Malik ibn Amir, Malik ibn Abī Amir or Malik ibn 'Auf. He was from the tribe
of Hamdan. Generally he would narrate from Ibn Mas'ud dog and Abu Musa al-Ash'arī dog. A'mash and
Ishaq, etc. have regarded him as a reliable narrator. He passed away in the year 78 Hijrī. Bukhārī, Muslim,
Abū Dāwūd, Tirmidhī, Nasa'ī, etc. have narrated his aļādīth.

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RIYĀD AL-ȘĀLIĶĪN
said: 'This is what the Messenger of Allah
used to do." (Muslim, Abū
Dāwūd, Ahmad)
Commentary
The "two Sahabah" referred to 'Abdullah Ibn Mas ud de and Abu Musa al-Ash'arī de. 'A'ishāh
concurred with the action of Ibn Mas'ud age in hastening the Maghrib salah and breaking
the fast quickly.
Abū Mūsā al-Ash'arī age was a high-ranking Sahabī. Scholars have explained that he delayed
Maghrib and the breaking of the fast in order to show the permissibility of these actions,
or he had done so a few times and Masruq
had assumed this to be his routine practice.
Hadith 1235
: (( قَالَ اللهُ وَ: أَحَبُّ عِبَادِي إِلَيَّ أعْجَلُهُمْ
وعن أبي هريرة ﴿هُ، قَالَ : قَالَ رسولُ الله
فِطرا)) رواه الترمذي، وقال : (( حديث حسن )).
Abū Hurayrah &
narrates that the Messenger of Allah
said: "Allah des
said: 'The most beloved of My servants to Me are those who are quickest
in breaking the fast." (Tirmidhī)
Commentary
One can attain the love of Allah & by following in the blessed footsteps of His beloved
Messenger
and one of the ways of doing so is to hasten in breaking one's fast.
Hadith 1236
: (( إِذَا أَقْبَلَ اللََّلُ مِنْ هَاهُنَا، وَأَدْبَرَ
وعن عمر بن الخطاب ﴿ه ، قَالَ : قَالَ رسولُ الله
النهارُ مِنْ هَاهُنَا، وَغَرَبَتِ الشَّمْسُ ، فَقَدْ أَفْطَرَ الصَّائِمُ)) متفقٌ عَلَيْهِ .
‘Umar ibn al-Khațțāb
s narrates that the Messenger of Allah
said:
"When the night advances from this side, the day withdraws from this side,
and the sun sets, then the fasting person has broken his fast." (Bukhārī,
Muslim, Bayhaqī)
Commentary
"Then the fasting person has broken his fast," may have one of two meanings:
1. It is an informative sentence (jumlah al-khabariyyah) with the meaning of a command (amr),
i.e. "Break your fast."

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RIYĀD AL-ȘĀLIĶĪN
2. The fasting time has terminated even though one has not yet eaten.
Actions of worship in Islam such as salah, zakah and fasting are to be performed at stipulated
times. Haj is further restricted to time and place. This is to teach us to be obedient to Allah
according to His laws and not according to our logic. It also teaches us discipline and
the importance of time.
Hadīth 1237
وعن أَبي إبراهيم عبدِ الله بنِ أَبي أوفى ﴿هَا، قَالَ: سِرْنَا مَعَ رسولِ اللهِ ﴿، وَهُوَ صَائِمٌ
، فَلَمَّا غَرَبَتِ الشَّمْسُ ، قَالَ لِبَعْضِ القَوْمِ: (( يَا فُلاَنُ انْزِلْ فَاجْدَحْ لَنَا )) ، فَقَالَ : يَا رسول
الله ، لَوْ أمْسَيْتَ؟ قَالَ : (( انْزِلْ فَاجْدَحْ لَنَا )) قَالَ: إِنَّ عَلَيْكَ نَهَاراً، قَالَ : (( انْزِلْ فَاجْدَحْ
لَنَا )) قَالَ: فَزَلَ فَجَدَحَ لَهُمْ فَشَرِبَ رسولُ اللهِ ﴿، ثُمَّ قَالَ: (( إِذَا رَأَيْتُمُ اللَّيْلَ قَدْ أقْبَلَ
مِنْ هَاهُنَا ، فَقَدْ أَفْطَرَ الصَّائِمُ )) وَأَشَارَ بِيَدِهِ قِبَلَ المَشْرِقِ . متفقٌ عَلَيْهِ .
قَوْله: (( اجْدَحْ)) بِجِيم ثُمَّ دال ثُمَّ حاءٍ مهملتين، أيْ : اخْلِطِ السَّويقَ بِالمَاءِ .
Abū Ibrāhīm 'Abdullah ibn Abī Aufā &
narrates: "We were on a journey
with the Messenger of Allah
while he was fasting. When the sun set,
he said to someone: 'O so-and-so person, dismount and prepare some sawīq
for us.' He said: 'O Messenger of Allah, would you not like to wait for the
night?' He said: 'Dismount and prepare some sawīq for us.' He said: 'It is
still daytime.' He said: 'Dismount and prepare some sawīq for us.' So he
dismounted and prepared the sawīq. The Messenger of Allah
drank
it and said: 'When you see the night advancing from this side, then the
fasting person has broken his fast,' and he pointed with his hand towards
the east." (Bukhārī, Muslim, Abū Dāwūd)
Commentary
This hadith, like the previous ahadith in this chapter, highlights that a person should hasten
to break his fast as soon as the sun sets.
Additional Points
v There is no harm in fasting while on a journey if one has the strength to do so.
v It is permissible to break one's fast with any food besides dates.
Hadith 1238
، قَالَ : (( إِذَا أَفْطَرَ أحَدُكُمْ ،
وعن سلمان بن عامر الضّبِّيِّ الصحابي نظّه ، عن النبيِّ

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فَلْيُفْطِرْ عَلَى تَمْرٍ ، فَإِنْ لَمْ يَجِدْ ، فَلْيُفْطِرْ عَلَى مَاءٍ ؛ فإنَّهُ طَهُورٌ )) رواه أَبُو داود والترمذي ،
وقال : (( حديث حسن صحيح )) .
Salmān ibn 'Āmir al-Dabbī46
narrates that the Messenger of Allah
said: "When any of you breaks his fast, he should do so with dates. If he
does not find any dates, then he should break his fast with water because
it purifies." (Abū Dāwūd, Tirmidhī, Ibn Mājah, Ahmad)
Commentary
Breaking the fast with dates is beneficial for the body because when the stomach is empty,
the vitamins and minerals in dates quickly digest into the system. Water is also beneficial
because it purifies the body.
Hadīth 1239
وعن أنس مطّه، قَالَ: كَانَ رسولُ اللهِ﴾ يُفْطِرُ قَبْلَ أَنْ يُصَلِّي عَلَى رُطَبَاتٍ، فَإِنْ لَمْ تَكُنْ رُطَبَاتٌ
فَتْمَيْرَاتٌ ، فَإِنْ لَمْ تَكُنْ تُمَيْرَاتٌ حَسَا حَسَوَاتٍ مِنْ مَاءٍ . رواه أبو داود والترمذي ، وقال: (( حديث
حسن )) .
Anas &
narrates: "The Messenger of Allah
used to break the fast with
fresh dates before performing salah. If there were no fresh dates, then
with dry dates. If there were no dry dates, then he would take a few sips
of water." (Abū Dāwūd, Tirmidhī)
Commentary
The chemical composition of dates shows that they contain various minerals which are
beneficial for the body. Some of these are sodium, potassium, calcium, magnesium, copper,
iron, phosphorus, sulphur and chlorine. They also contain proteins, fats, carbohydrates and
calories. Also, when fasting from morning to evening, the temperature of the body decreases
and dates provide the required balance. Dates are rich in iron, which benefits those who have
a deficiency of iron in the blood.
As part of the title of this chapter, Imam Nawawi & included what a fasting person should say
after breaking his fast. He, however, did not mention any hadith in this regard. Commentaries
have narrated the following ahādīth:
Ibn ‘Umar
narrates that when the Messenger
broke his fast, he would say,
46 Salman
was a resident of Basrah. 13 ahadith have been narrated from him.

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ذهب الظمأ وابتلت العروق وثبت الأجر إن شاء الله
The thirst has been quenched, the veins are moist and the reward is assured,
if Allāh wills. (Abū Dāwūd)
Mu'āz ibn Zuhrah
says that when the Messenger of Allah
would break his fast, he
would recite,
اللهم لك صمت وعلى رزقك أفطرت
O Allah, for You I have fasted and by Your provision I have broken my
fast. (Abū Dāwūd)
CHAPTER 223
باب أمر الصائم بحفظ لسانه وجوارحه عن المخالفات والمشاتمة ونحوها
Chapter on commanding the fasting person to safeguard his tongue and
limbs from arguments, abusive language, etc.
Hadith 1240
: (( إِذَا كَانَ يَوْمُ صَوْمٍ أَحَدِكُمْ ، فَلاَ يَرْفُثْ
عن أَبي هريرة ◌ِلُهُ، قَالَ : قَالَ رسولُ اللهِ
وَلاَ يَصْخَبْ ، فَإِنْ سَابَّهُ أحَدٌ أَوْ قَاتَلَهُ ، فَلْيَقُلْ : إِنِّي صَائِمٌ )) متفقٌ عَلَيْهِ .
Abū Hurayrah
narrates that the Messenger of Allah
said: "When
any of you fasts, he should not engage in futile conversations nor raise
his voice. If anyone is abusive towards him or fights him, he should say:
'I am fasting." (Bukhārī, Muslim)
Commentary
This hadith was mentioned previously. See hadith 1215. It explains that a fasting person should
abstain from any such speech or action which is contrary to the dignity and restraint required
of him. Instead of utilising the tongue and limbs in sinful avenues, one should engage in
Qur'ān tilāwah, dhikr, du'a', etc.
When permissible actions such as eating, drinking and conjugal relations are forbidden
during fasting, then impermissible and sinful actions should be avoided to a greater extent.

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Hadith 1241
وعنه ، قَالَ : قَالَ النبيُّ :﴿َ: (( مَنْ لَمْ يَدَعْ قَوْلَ الزُّورِ وَالعَمَلَ بِهِ فَلَيْسَ للهِ حَاجَةٌ في أنْ
يَدَعَ طَعَامَهُ وَشَرَابَهُ )) رواه البخاري .
Abū Hurayrah
narrates that the Messenger of Allah
said: "Allah does
not require a person to abstain from food and drink if he does not abstain
from speaking lies and acting upon them." (Bukhārī, Abū Dāwūd, Tirmidhī)
Commentary
This hadith indicates that a fasting person who indulges in lies will not receive any divine
reward for his endeavours even though he will be absolved of the compulsion of the fast.
While the hadith only mentions lies, every sinful utterance is included such as false testimony,
backbiting, slandering, vulgar language, futile conversation, arguing, etc. Basically, a fasting
person needs to abstain from every form of speech which Allah & has forbidden.
In another hadith, the Messenger of Allah
mentioned, "Many are those who fast, attaining
nothing by it except hunger, and many are those who perform salah at night, attaining
nothing by it except the discomfort of staying awake at night. (Nasaī, Ibn Mājah)
Once during the time of the Messenger
two fasting women were on the verge of death
due to hunger. When the Messenger
was told about this, he sent a bowl to the women and
asked them to vomit into it. When they vomited, pieces of meat and fresh blood emanated.
The Șahabah A
were surprised, upon which the Messenger
said, "They fasted with
pure food, but ate food not permitted by Allah &s when they had backbitten other people."
(Ahmad)
CHAPTER 224
باب في مسائل من الصوم
Chapter on regulations regarding fasting
Hadith 1242
، قَالَ : (( إِذَا نَسِيَ أَحَدُكُمْ ، فَأَكَلَ، أَوْ شَرِبَ ، فَلْيُتِمَّ
عن أبي هريرة عليه، عن النبيِّ
صَوْمَهُ ، فَإِنَّمَا أَطْعَمَهُ اللهُ وَسَقَاهُ )) متفقٌ عَلَيْهِ .

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RIYĀD AL-ȘĀLIĶĪN
Abū Hurayrah
narrates that the Messenger of Allah
said: "If any
of you eats or drinks forgetfully, he should complete his fast, as Allah fed
him and made him drink." (Bukhārī, Muslim, Bayhaqī)
Commentary
If a fasting person forgetfully eats, drinks or engages in conjugal relations, his fast will not
be nullified, whether it is a Fard, Nafl or Qada fast. The Messenger of Allah
said, "One
who breaks his fast in Ramadan forgetfully, then there is no Qadā or kaffarah upon him." (Ibn
Hibban, Hakim) However according to Imam Malik , if a person eats forgetfully in Ramadan,
he will be required to perform a Qada of that fast.
Additional Points
v Islamic laws are in conformity with human nature as Allah, the Creator of man, knows
that man is prone to forgetfulness and does not penalise man when he forgets.
Hadīth 1243
وعن لَقِيط بن صَبِرَةَ ﴿هُ ، قَالَ : قُلْتُ: يَا رسول الله، أخْبِرْنِي عَنِ الْوُضُوءِ؟ قَالَ : (( أَسْبِغِ
الوُضُوءَ، وَخَلِّلْ بَيْنَ الأَصَابِعِ ، وَبَالِغْ في الاسْتِنْشَاقِ، إِلَّ أنْ تَكُونَ صَائِماً )) رواه أبو داود
والترمذي، وقال : (( حديث حسن صحيح )).
Laqīt ibn Șabirah 4% narrates: "I asked: 'O Messenger of Allah! Tell me
about wudū'' He said: 'Perform wudu' thoroughly, pass water between the
fingers, and place water into the nose thoroughly, unless you are fasting."
(Abū Dāwūd, Tirmidhī, Ibn Mājah, Bayhaqī)
Commentary
In this hadīth, the Sahābī asked the Messenger
how he could perfect his wudu'. The
Messenger
advised him to adhere to all the Sunnah and Mustahab actions, to perform
khilal of the fingers, and to place water into the nose thoroughly. This last instruction means
that water should be allowed to reach up to the soft part of the nose. However, while fasting
one should not place water as high up into the nose nor gargle intensely because if water
goes down the throat the fast will be nullified.
Hadīth 1244
يُدْرِكُهُ الفَجْرُ وَهُوَ جُنُبٌّ مِنْ أَهْلِهِ ، ثُمَّ يَغْتَسِلُ
وعن عائشة ظها، قالت : كَانَ رسول الله
وَيَصُومُ . متفقٌ عَلَيْهِ .

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RIYĀD AL-ȘĀLIĶĪN
'Ã'ishah «
narrates: "At times the Messenger of Allah
would rise in
the morning in a state of janabah (major impurity) due to engaging in
conjugal relations with his wife. He would perform ghusl and fast." (Bukhārī,
Muslim, Bayhaqī)
Hadīth 1245
يُصْبحُ جُنُباً مِنْ غَيْرِ حُلُمٍ ، ثُمَّ يَصُومُ
كما، قالتا : كان رسول الله
وعن عائشة وأم سلمة
. متفقٌ عَلَيْهِ .
'A'ishah and Umm Salamahl
narrate: "The Messenger of Allah
used
to rise in the morning in a state of janabah (major impurity) not due to a
wet dream and he would then fast." (Bukhārī, Muslim, Bayhaqī)
Commentary
The hadith explains that a person in the state of major impurity, does not need to perform
ghusl before the time of Fajr enters for his fast to be valid. He may make his intention to
fast in this state, and then perform a ghusl after the time of suhur has expired. All the four
Imāms agree upon this.
This ruling also applies to a person who has a wet dream before the commencement of
the fast. The reason for this is that when a person is allowed to begin the fast after sexual
relations which is a voluntary action, then to a greater extent will he be allowed to fast after
having a wet dream which is an involuntary action.
Additional Points
The Messengers of Allah
were protected from the whisperings of Shaitan, hence they
would not experience wet dreams.
v One should not delay a compulsory ghusl unnecessarily.
CHAPTER 225
باب بيان فضل صوم المحرم وشعبان والأشهر الحرم
Chapter on the virtue of fasting in al-Muharram, Sha'ban and the sacred
months

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RIYĀD AL-ȘĀLIĶĪN
Hadith 1246
: (( أَفْضَلُ الصِّيَامِ بَعْدَ رَمَضَانَ : شَهْرُ الله
وعن أَبي هريرة ﴿لَهُ، قَالَ : قَالَ رسول الله
المُحَرَّمُ ، وَأَفْضَلُ الصَّلاَةِ بَعدَ الفَرِيضَةِ : صَلَةُ اللَّيْلِ )) رواه مسلم .
Abū Hurayrah 4
narrates that the Messenger of Allah
said: "The best
fast after Ramadan is the month of Allah, al-Muharram, and the best salah
after the obligatory salāhs is the night salah." (Muslim, Ahmad, Nasa'ī)
Commentary
This hadith was mentioned previously. See hadith 1167. Some scholars mention that the virtue
of al-Muharram is due to the fast of 'Ashura', while others state that the virtue is associated
with fasting on any of the days during this month.
Al-Muharram has been referred to as "the month of Allah" despite all the months being the
months of Allah &S. This is due to the honour and respect of this month, just as the Qur'an
mentions the "camel of Allah" and the "house of Allah" as a sign of respect.
We know that the Sunnah Mu'akkadah salahs are superior to the night salah, hence one may
ask why the latter has been mentioned after the obligatory salahs in virtue. Scholars have
given two answers to this:
1. The Sunnah Mu'akkadah salahs are for the perfection of the Fard salah, hence they are
included in the Fard salah.
2. With regards to striving and purity from show, the night salah is most virtuous, and with
regards to importance and status, the Sunnah Mu'akkadah salāhs are most virtuous.
Hadith 1247
يَصُومُ مِنْ شَهْرٍ أَكْثَرَ مِنْ شَعْبَانَ ، فَإِنَّهُ كَانَ يَصُومُ
عن عائشة بها، قالت : لَمْ يكن النبي
شَعْبَانَ كُلَّهُ .
وفي رواية : كَانَ يَصُومُ شَعْبَانَ إِلَّ قَلِيلاً . متفقٌ عَلَيْهِ .
'A'ishah was narrates: "The Messenger of Allah
did not fast in any month
more than in Sha'ban. He used to fast for the entire month of Sha'ban."
Another narration states: "He used to fast in Sha'ban with the exception
of a few days." (Bukhārī, Ahmad, Nasa'ī)
Commentary
Another hadith highlights the reason why the Messenger
fasted in Sha'bān. Usamah

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RIYĀD AL-ȘĀLIĶĪN
asked the Messenger of Allah
: "I do not see you fasting in any other month as you fast
in Sha'ban?" He replied, "This is a month between Rajab and Ramadan which people are
unmindful of. It is a month in which my actions are presented in the court of the Sustainer
of the Universe. I like that my actions be presented while I am in the state of fasting." (Nasa'ī)
Besides Ramadan, the Messenger of Allah
used to fast in the month of Sha'ban more than
other months, but he rarely fasted for the full month so that people would not consider it
obligatory.
Those who are not in the habit of fasting should not commence fasting after the 15th of
Sha'ban as this will drain their strength before Ramadan.
Hadith 1248
وعن مُجِيبَةَ البَاهِلِيَّةِ، عن أبيها أَوْ عمها : أنه أتى رسولَ اللهِ ﴿، ثُمَّ انطَلَقَ فَأَتَاهُ بَعْدَ
سَنَةٍ - وَقَدْ تَغَيَّرَتْ حَالُهُ وَهِيَتْهُ - فَقَالَ: يَا رسولَ الله ، أمَا تَعْرِفُنِي ؟ قَالَ : (( وَمَنْ أَنْتَ
)) ؟ قَالَ : أَنَا الباهِلِيُّ الَّذِي جِثْتُك عام الأَوَّلِ. قَالَ: (( فَمَا غَيَّرَكَ ، وَقَدْ كُنْتَ حَسَنَ الهَيْئَةِ
!)) قَالَ: مَا أَكَلْتُ طَعَاماً مُنْذُ فَارِقْتُكَ إِلَّ بِلَيْلٍ. فَقَالَ رسولُ اللهِ ﴿ه: ((عَذَّبْتَ نَفْسَكَ!
)) ثُمَّ قَالَ : (( صُمْ شَهْرَ الصَّبْرِ ، وَيَوماً مِنْ كُلِّ شَهْرٍ)) قَالَ: زِدْنِي ، فَإِنَّ بِي قُوَّةً، قَالَ: ((
صُمْ يَوْمَيْن )) قَالَ: زِدْنِي ، قَالَ: (( صُمْ ثَلاثَةَ أَيَّامٍ)) قَالَ: زِدْنِي ، قَالَ: (( صُمْ مِنَ الحُرُم
وَاتركْ ، صُمْ مِنَ الحُرُمِ وَاتركْ ، صُمْ مِنَ الحُرُمِ وَاتركْ )) وقال بأصابِعِه الثَّلاثِ فَضَمَّها ،
ثُمَّ أَرْسَلَهَا . رواه أَبُو داود .
وَ(( شَهْرِ الصَّبْرِ)) : رَمَضَان .
Mujībah al-Bāhilīyyah narrates from her father or her uncle that he went to
the Messenger of Allah
He then left and returned to him a year later,
when his condition and appearance had changed. He said: "O Messenger
of Allāh, do you not recognise me?" He asked: "Who are you?" He replied:
"I am the Bahilī who had come to you last year." He asked: "What has
changed your appearance? You were good in appearance." He said: "From
the time I left you, I abstained from eating food except at night." The
Messenger of Allah
said: "You have tortured yourself." The Messenger
of Allāh
then said: "You should fast in the month of patience (i.e.
Ramadan) and one day of every month." He said: "Allow me to do more as
I have the strength." He said: "Fast for two days." He said: "Allow me to
do more." He said: "Fast for three days." He said: "Allow me to do more."

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RIYĀD AL-ȘĀLIĶĪN
He said: "Fast in the sacred months then stop. Fast in the sacred months
then stop. Fast in the sacred months then stop." The Messenger of Allah
spoke while pointing with his three fingers by joining them together
and then separating them. (Abū Dawud)
Commentary
It is Mustahab to keep optional fasts, as an expression of love for Allah &s and His Messenger
especially in the sacred months (al-Muharram, Rajab, Dhul Qa'dah and Dhul Hijjah). However
it is Makruh to fast throughout the year if one fears harm coming to himself or if it will
cause others to be deprived of their rights. For one who is safe from these two fears, it is
permissible to fast for the entire year besides the five prohibited days.
As mentioned in another hadith, the most virtuous is to fast one day and not to fast the next
day. Fasting three days every month, also draws the reward of fasting for the entire month
as the reward for actions is multiplied by ten.
"You have tortured yourself," means that you have harmed yourself by opposing the prophetic
teachings. This highlights an important principle of Islam: the object of worship is not to
torture oneself, but to enhance one's spiritual relationship with Allah &s. The best of actions
are those performed punctually, even if they are little.
CHAPTER 226
باب فضل الصوم وغيره في العشر الأول من ذي الحجة
Chapter on the virtue of fasting and other actions in the first ten days of
Dhul Hijjah
Hadith 1249
: (( مَا مِنْ أَيَّامِ ، العَمَلُ الصَّالِحُ فِيهَا أَحَبُّ
، قَالَ : قَالَ رسول الله
وعن ابن عباس ◌َ لَُّ
إِلَى اللهِ مِنْ هذِهِ الأَيَّامِ )) يعني أيام العشر . قالوا : يا رسولَ اللهِ ، وَلَ الجِهَادُ فِي سَبيلِ
اللهِ ؟ قَالَ : (( وَلَ الجِهَادُ فِي سَبِيلِ اللهِ، إِلَّ رَجُلٌ خَرَجَ بِنَفْسِهِ وَمَالِهِ ، فَلَمْ يَرْجِعْ مِنْ ذَلِكَ
بِشَيءٍ )) رواه البخاري .
Ibn 'Abbas ws narrates that the Messenger of Allah
said: "There are no
days in which good actions are more beloved to Allah than during these

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RIYĀD AL-ȘĀLIĶĪN
days," namely the first ten days of Dhul Hijjah. The SahabahJA
asked: "O
Messenger of Allah, not even jihad in the path of Allah?" He replied: "Not
even jihad in the path of Allah except for a person who goes for jihad with
his life and his wealth and returns with nothing." (Bukhārī, Ahmad, Ibn Mājah)
Commentary
The first ten days of Dhul Hijjah are greatly meritorious. Allah & has taken an oath on these
blessed days to show their greatness,
﴿وَالْفَجْرِ وَلَيَالٍ عَشْرٍ﴾
By the dawn and the ten nights. (Sūrah al-Fajr, 1-2)
Many commentators of the Qur'an are of the view that these nights refer to the first ten
nights of Dhul Hijjah.
Goods actions done during these days draw great rewards. The Messenger of Allah
said,
"There are no days more beloved to Allah for His worship than the ten days of Dhul Hijjah.
The fast of every day equals a year, and the worship of each night equals Lailat al-Qadr."
(Tirmidhī, Ibn Mājah)
In the beginning ten days of Dhul Hijjah, the greatest act of worship is Haj, however, only a
small percentage of Muslims are able to benefit from this bounty. For this reason, Allah &
made it possible for others to also enjoy the rewards of engaging in extra worship in their
homes. During these days, one should increase in the recitation of the following: la ilahā
illallāh, Allāhu Akbar and Al-ņamdulillāh.
CHAPTER 227
باب فضل صوم يوم عرفة وعاشوراء وتاسوعاء
Chapter on the virtue of fasting on the day of 'Arafah, 'Ashura' and 9th of al-
Muharram
Hadith 1250
عن صَوْمٍ يَوْمٍ عَرَفَةَ ، قَالَ : (( يُكَفِّرُ السَّنَةَ
وعن أبي قتادة ﴿َّهِ، قَالَ: سُئِلَ رسول الله
المَاضِيَةَ وَالبَاقِيَةَ )) رواه مسلم .

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RIYĀD AL-ȘĀLIĶĪN
Abū Qatādah 4,
tes narrates that the Messenger of Allah
was asked about
fasting on the day of 'Arafah. He said: "It expiates the sins of the past year
and the coming year." (Muslim, Ahmad, Bayhaqī)
Commentary
The day of 'Arafah, namely the 9th of Dhul Hijjah, is a day of great blessings. It was the day
when the verse of the completion and perfection of Islam was given to the Muslims. In a
narration, the Messenger of Allah
said, "The most virtuous of days is the day of 'Arafah."
(Ibn Hibbān) The Messenger of Allah
also said, "There is no day in which Allah &s frees
more of his servants from the Hell-Fire than the day of 'Arafah." (Tirmidhi) The following
du'a' should be recited in abundance on this day,
لا اله الا الله وحده لا شريك له له الملك وله الحمد وهو علي كل شيئ قدير
The fast referred to in this hadith is not for those who are performing Haj because it will
deprive them of the strength needed to perform dhikr, talbiyah, du'a' and the remaining rites
of Haj.
Hadīth 1251
صَامَ يَومَ عاشوراءَ وَأمَرَ بِصِيامِهِ . متفقٌ عَلَيْهِ .
: أنَّ رسولَ الله
وعن ابن عباس قـ
Ibn 'Abbas s narrates: "The Messenger of Allah
fasted on the day of
'Āshūrā' and ordered it be fasted." (Bukhārī, Muslim, Abū Dāwūd)
Commentary
The Messenger of Allah
went through four stages regarding the fast of 'Ashūrā'.
1. He would fast whilst in Makkah Mukarramah, but would not command others to do so.
(Bukhārī)
2. When he arrived in Madinah Munawwarah, he saw the Jews and Christians fasting and
honouring this day. When he enquired why, he was told that this was the day in which Allah
des had saved Musa & and his people from the tyranny of Fir awn and his army. Mūsa
out of gratitude, would fast on this day. The Messenger of Allah
said, "We have a greater
right to Mūsā
& than you." He then commanded the ahabah to fast on that day. (Bukhārī)
3. When the fasting in Ramadan became compulsory, the Messenger of Allah
gave the
Șahabah the choice to fast on this day. He no longer commanded it but merely mentioned
its virtue.

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RIYĀD AL-ȘĀLIĶĪN
4. At the end of his life, he made a firm intention not to fast on this day alone, but to add
another day to it, so that he could oppose the ways of the Jews and Christians. Therefore,
one should fast on the 9th and 10th or the 10th and 11th of al-Muharram.
Hadīth 1252
سُئِلَ عَنْ صِيامِ يَوْمٍ عَاشُورَاءَ، فَقَالَ: (( يُكَفِّرُ السَّنَةَ
وعن أبي قتادة ﴿ه: أنَّ رسول الله
المَاضِيَةَ )) رواه مسلم .
Abū Qatādah 4% narrates that the Messenger of Allah
was asked about
fasting on the day of 'Ashūra'. He said: "It is expiation for the past year."
(Muslim, Abū Dāwūd, Tirmidhī, Ahmad)
Commentary
One may question why only the past year's sins are forgiven with the fast of 'Ashura' whilst
the previous and coming year's sins are forgiven with the fast of 'Arafah. One answer is that
fasting on the day of 'Arafah is from the religion of Muhammad
whilst the fast of 'Āshūrā'
is from the religion of Musa , therefore, fasting on the day of 'Arafah is more virtuous.
Hadīth 1253
: (( لَئِنْ بَقِيتُ إِلَى قَابلٍ لأَصُومَنَّ النَّاسِعَ
، قَالَ : قَالَ رسول الله
وعن ابن عباس
)) رواه مسلم .
Ibn 'Abbas % narrates that the Messenger of Allah
said: "If I remain
alive until next year, I will fast on the 9th." (Muslim, Ahmad, Ibn Mājah)
Commentary
When the Messenger of Allah
arrived in Madinah Munawwarah after the Hijrah, he
preferred conformity with the Jews and Christians in matters wherein he was not provided
with a particular command, especially when such a course of action was contrary to that of
the idol-worshippers. However, after Makkah Mukarramah was conquered and Islam spread,
he preferred to oppose the ways of even the Jews and Christians, showing that Islamic ideals
and values are unique.
CHAPTER 228
باب استحباب صوم ستة أيام من شوال

498 g
RIYĀD AL-ȘĀLIĶĪN
Chapter on the desirability of fasting six days in Shawwal
Hadith 1254
﴿ّ، قَالَ: (( مَنْ صَامَ رَمَضَانَ ثُمَّ أَتْبَعَهُ سِتّاً مِنْ شَوَّالٍ
عن أَبي أيوب ﴿هُ: أَنَّ رسولَ الله .
، كَانَ كَصِيَامِ الدَّهْرِ )) رواه مسلم .
Abū Ayyub 4% narrates that the Messenger of Allah
said: "One who fasts
for the month of Ramadan and then follows it with six fasts in Shawwal, it
is as if he had fasted for the entire year." (Muslim, Abū Dawūd, Ibn Mājah)
Commentary
The phrase, "six fasts" is general and indicates that a person may fast any six days of Shawwal.
However, it is preferable that the fasts be kept immediately after 'Id al-Fitr.
Scholars have mentioned various benefits of fasting these six extra fasts:
1. Fasting thirty days of Ramadan followed by another six in Shawwal equals thirty-six in total,
and a believer's actions are multiplied by ten, hence one will attain the reward of fasting
for the entire year.
2. The fasting of Sha'ban and Shawwal are similar to the Sunnah salahs before and after the
Fara'idh, in making up for any deficiencies in the latter.
3. One who fasts in Shawwal shows that he did not regard the Ramadan fasts as a burden, and
that his good actions have not terminated with the termination of Ramadan.
CHAPTER 229
باب استحباب صوم الإثنين والخميس
Chapter on the desirability of fasting on Mondays and Thursdays
Hadīth 1255
عن أَبي قتادة ﴿هُ: أَنَّ رسول الله ﴿ه سُئِلَ عَنْ صَومِ يَوْمِ الإِثْنَيْنِ، فَقَالَ : (( ذَلِكَ يَومٌ وُلِدْتُ
فِيهِ ، وَيَومٌ بُعِثْتُ ، أَوْ أُنْزِلَ عَلَيَّ فِهِ )) رواه مسلم .
Abū Qatadah 4% narrates that the Messenger of Allah
was asked about
fasting on Mondays. He said: "That is the day on which I was born, and

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RIYĀD AL-ȘĀLIĶĪN
the day on which I was commissioned as a Messenger - or when revelation
descended upon me." (Muslim, Bayhaqī)
Commentary
The Messenger of Allah
was born in Rabi al-Awwal on a Monday and revelation commenced
on a Monday, the 17th Ramadan. Both of these events were great bounties in their own right,
hence, as an expression of gratitude, one may fast on Mondays.
Hadith 1256
، قَالَ : ((تُعْرَضُ الأَعْمَالُ يَومَ الإِثْنَيْنِ وَالخَمِيسِ
وعن أبي هريرة وطُله ، عن
، فَأُحِبُّ أنْ يُعْرَضَ عَمَلِي وَأْنَا صَائِمٌ)) رواه الترمذي ، وقال : (( حديث حسن )) ، ورواه
مسلم بغير ذِكر الصوم .
Abū Hurayrah
narrates that the Messenger of Allah
said: "Actions are
presented on Mondays and Thursdays, so I like my actions to be presented
while I am fasting." (Tirmidhī, Ibn Mājah)
Commentary
A hadith of Muslim provides further details: "The actions of people are presented twice a
week, on Mondays and Thursdays. Every believer is forgiven except those people who bear
malice for one another. It is said, "Leave them until they reconcile."
Hadīth 1257
﴿ يَتَحَرَّى صَوَ الإِثْنَيْنِ وَالخَمِيس . رواه الترمذي
وعن عائشة طه، قالت: كَانَ رسولُ الله
، وقال : (( حديث حسن )) .
'A'ishah ves narrates: "The Messenger of Allah
used to anxiously await
to fast on Mondays and Thursdays." (Tirmidhī, Nasa'ī)
CHAPTER 230
باب استحباب صوم ثلاثة أيام من كل شهر
Chapter on the desirability of fasting for three days of every month

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RIYĀD AL-ȘĀLIĶĪN
والأفضل صومُها في الأيام البيض وهي الثالثَ عشر والرابعَ عشر والخامسَ عشر ، وقِيل :
الثاني عشر ، والثالِثَ عشر، والرابعَ عشر ، والصحيح المشهور هُوَ الأول .
It is best to fast on the 'Ayyam al-Bid', which are the 13th, 14th and 15th
of every month. Others state the 12th, 13th and 14th. The more authentic
and popular opinion is the first opinion.
Hadith 1258
وعن أبي هريرة ﴿هُ، قَالَ: أَوْصانِي خَلِيلِ ﴿َ بِثَلاثِ: صِيَامٍ ثَلاَثَةِ أَيَّامٍ مِنْ كُلِّ شَهْرٍ ،
وَرَكْعَتَي الضُّحَى ، وَأَنْ أُوتِرَ قَبْلَ أَنْ أَنَامَ . متفقٌ عَلَيْهِ .
Abū Hurayrah
narrates: "My bosom friend (Muhammad
3) advised
me to do three things: to fast for three days every month, to perform two
rak'āts of Șalāt al-Duļā, and to perform the Witr salah before sleeping."
(Bukhārī, Muslim)
Commentary
This hadith was mentioned previously. See hadith 1139. It is repeated here to highlight the
importance of fasting for three days every month. One may fast on any three days during
the month, however the best days are those of the Ayyam al-Bīd.
Hadith 1259
بِثَلاثِ لَنْ أَدَعَهُنَّ مَا عِشْتُ : بِصِيَامٍ ثَلاثَةِ
وعن أَبي الدرداءِ وَ لَّهُ، قَالَ : أوصاني حَبِيبي
أَيَّامٍ مِنْ كُلِّ شَهْرٍ ، وَصَلاَةِ الضُّحَى ، وبِأنْ لاَ أَنَامَ حَتَّى أوتِرَ . رواه مسلم .
Abu al-Darda' dog narrates: "My beloved friend (Muhammad
) advised
me to do three things and I will not omit them as long as I live: to fast for
three days every month, to perform the Salat al-Duha, and that I should
not sleep until I perform the Witr salah." (Muslim, Ahmad)
Commentary
Those who are not in the habit of awakening in the last portion of the night to perform
Tahajjud salah, should perform their Witr before sleeping. Otherwise, it is best to perform the
Witr salah in the last portion of the night.