النص المفهرس

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They are explained in the following lines
(i) ILLNESS: If fasting might cause are to suffer from an illness or cause the illness he is
afflicted with to grow one should desist from fasting. Also, if fasting could delay recovery
then too one must not fast because that might prove destructive. The illness could be of any
kind from headache to snake bite. Even if after one has begun to fast and the symptoms
appear one should break the fast.
The ulama (Scholars) say that a warrior is allowed to not fast is fighting was likely to be
hampered by weakness through fasting. It is allowed to not fast him whether he is a
traveller or a resident
The ulama (Scholars) also say that a person who runs fever on alternate days may not fast
on the day he is likely to get fever. Then it does not matter even if he is sound on that day,
no expiation is wajib (obligatory). But, according to fatawa Alamgiri, expiation will be wajib
(obligatory) in either case.
Similarly it, on 30th Ramadan, people hear drums or other announcements and presume that
the announcement is for eed and they break their fast, only to learn that the announcement
was about something else, then they will not have to make an expiation.
(ii) TRAVEL: It is allowed to go without fast during a journey whether it is a lawful
journey and even if it is easy on a conveyance or otherwise. However, it is mustahab
(desirable) to fast when the journey is not difficult, provided all his companions are fasting
and their expenses are not borne together in a pool. If all one's co-travellers are not fasting .
and their expenses are from one pool then it is better not to fast. In this way the whole
group will be alike.
If anyone embarks on a journey before dawn and so qualifies as a traveller, he is permitted
to not fast. But, if he begins his fast and sets on his journey after down then it is not allowed
to him to not fast. However, anyone who falls ill and begins his journey after dawn then he
is allowed to not fast. In each case, expiation will not be necessary only redeeming the fast
is wajib (obligatory) whether he breaks his fast during the journey because of an illness of
otherwise.
(iii) COMPULSION: Shari'ah (divine law) permits a person, who is compelled not to fast or
to break his fast, to skip the fast. For instance, someone may overpower a person who is
fasting and insert something in his mouth, or he may force him on threat of death, or severe
beating, or cutting off of a limb. In these cases, this person is allowed to break his fast or to
not fast.
(iv) PREGNANCY: If a pregnant woman apprehends that she might suffer mental or
physical weakness to a great extent or the unborn child might suffer loss of life or become
weak, if she fasts, then she is allowed to not fast.
(v) SUCKLING: A woman who breast feeds her own child or another's against wages or
out of goodwill, is allowed to not fast if fasting could prove detrimental to her or to the
infant. Those who say that suckling here refers to the suckling by a wet nurse only are
wrong. The hadith is clear that it could be any woman: the mother or a wet nurse. The
words of the Prophet Muhammad's صلى الله عليه وسلم saying are:
إِكَّ اللَّهَ وَضَعَ عَنِ الْمُسَافِرِ الشَّوْمَ وَشَطْرَ الصَّلُوَةِ وَعَنِ الْحُبْلِى وَالْمُرْضِعِ الشَّوْمَـ
"Surely Allah has forgiven fasting and half of the salah (prayer) to the traveller, and

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fasting to the pregnant woman and to the woman who suckles."
Moreover a mother has more right to it than a wet nurse because it is not wajib (obligatory)
on a wet nurse to suckle anyone else's child. She does it on wages. On the other hand, it is
wajib (obligatory) on a mother to feed her infant.
A woman who suckles may take medicine and go without fasting. She and the pregnant
woman are allowed to forgo fasting on the advice of a pious Muslim doctor or on their fast
experience in this regard that fasting could be harmful to them or their child.
(vi) & (vii) HUNGER & THIRST: If a person who is fasting is liable to die or suffer brain
damage or lose consciousness because of hunger and thirst then he may not fast and, if he
is already fasting, he may break his fast. He will not have to make an expiation but will
have to redeem his fast. However, the condition applies that he must not have brought that
out on himself. Through unnecessary strenuous exertion, like running long distances, etc,
for, it is breaks his fast in such cases then he will be liable to make an expiation, though
some scholars have ruled out an expiation.
Ali ibn Ahmad al , was asked about labourers who have to toil to make a living for
themselves and their families what if fasting could make them ill if they continued to toil. He
forbid them to work if that could not be done with fasting, but they could not forgo fasting.
However, the correct ruling is that they must work to earn a living for a day and rest and
the other half, but must not give up fasting, if they apprehend physical or mental illness.
(viii) DECREPITUDE: A man or a woman who is very old and infirm is allowed to go
without fasting. They are ones in their final stage of life and are utterly helpless to
discharge their fard (compulsory), and their physical strength erodes day by day. They have
lost all hope of ever being able to fast again.
(ix) & (x) MENSTRUATION & POST NATAL BLEEDING: A woman who goes through
menstruation or bleeding after child birth (or hemorrhage) may also not fast.
FIDYAH (REDEMPTION) (REDEMPTION): In the foregoing cases, only the old, infirm,
decrepit man and woman are permitted to pay fidyah (redemption) (a redemption or
compensation) for not fasting Apart from them, payment of fidyah (redemption) is also
allowed to a person who had vowed to keep fasts perpetually but is unable to maintain his
vow. He may pay fidyah (redemption) every day. As for all the others who have one or more
excuses, when their handicap is over they will have to redeem the fast, and payment of
fidyah (redemption) will not absolve them of their obligation to fast. This is why if anyone
with one of the foregoing excuses dies while he is handicapped, it is not wajib (obligatory)
for him to leave instructions for the fidyah (redemption) to be paid for the fasts he has missed
because of his handicap, nor is it wajib (obligatory) on his heirs to pay the fidyah (redemption)
whatever the handicap; illness, travel etc any of the ten mentioned in the foregoing lines.
However if anyone dies after the handicap was over and he was able to fast but he did not
redeem the fasts, it was binding on him to leave behind instruction for the fidyah
(redemption) to be paid.
If an old, infirm person died during journey then it will not be necessary to pay fidyah
(redemption) for the days on which he was traveling. It is with everyone who dies while on
a journey that the fasts during the journey are forgiven to him. So, it is with the old man.
If anyone who is bound to pay the fidyah (redemption) cannot pay it then the final course for
him is that he should seek forgiveness from Allah. There is every hope that the most

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forgoing will forgive him.
AMOUNT OF FIDYAH (REDEMPTION): The fidyah (redemption) payable against each fast
is half a sa (or 633 kg) wheat or its value. Either this payment be made every day or a
hungry person may be fed two times as in the case of expiation. As against this, sadaqat ul
fitr must be paid with transfer of ownership like zakah (Annual due charity). It must be
understood that the word sadaqah that is used with the word (publi pub) (to feed, food)
embraces transfer of ownership and permission (to use), but the word sadaqah used with
the word (131 4,41) (to give) requires transfer of ownership compulsorily, but more
permission to use is absolutely disallowed.
REDEEMING MISSED FASTS: It is not necessary to redeem the missed fasts in
succession, but it certainly is mustahab (desirable) to keep them is quick succession to get
over a wajib (obligatory) duty as soon as possible. Similarly, if anyone's preclusion or
handicap is removed, then he must begin to redeem the fast forthwith. Delaying them is
not proper, though it is not necessary to begin them immediately the reason for missing
them is over. One has choice to redeem them when he likes. It is also not necessary to
observe the sequence and even before one begins to redeem one's missed fasts, one may
keep the freshly due current fasts.
KINDS OF FASTS: There are thirteen kinds of fasts defined in Shari'ah (divine law) seven of
them have to be kept one after the other in succession. They are:
(i)
The fasts of the month of Ramadan ..
(ii)
The fasts of expiation of zihar.
(iii)
The fasts of expiation of murder.
(iv)
The fasts of expiation of ooth.
(v)
The fasts of expiation of deliberately broken fasts of Ramadan.
(vi)
The fasts of vow that is specific.
(vii)
The fasts of wajib I'tikaf (obligatory seclusion).
The six other kinds may be kept at the discretion of the person responsible for them: in
succession or at intervals. They are:
(i)
Optional fasts.
(ii)
Redeeming fasts of Ramadan
(iii)
Fasts of Muta'h (meaning Hajj (pilgrimage) tomattu)
(iv)
Fasts of fidyah (redemption) halq (shaving the head of the pilgrim who had
assumed the ihram).
(v)
Fast of jaza 'eed
(vi)
Fasts of vows (general).
As for optional fasts, it is not allowed to break them without any reason. They become wajib
(obligatory) once the intention is formed and one begins an optional fast. Hence, if it is
nullified, it becomes wajib (obligatory) to redeem it, except on five days. They are the two
days of eed ul fitr and adduha and three days of tshriq (11th, 12th and 13th of Dhul Hijah). It
is forbidden to keep fast on these days, so if anyone begins a fast that is simply not wajb, it
will not be wajib (obligatory) to redeem it.
If anyone vows to fast on these five days, or on every days of the year, then he must not
fast on these days, but he may redeem them on some other days.
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he is ten years old, he must be compelled to fast if he does not it voluntarily. It is like the
command of salah (prayer).
SECTION I
الفَصلُ الأَوَّلْ
FALSEHOOD, VAIN TALK, ETC ARE CONTRARY TO FASTING
(١٩٩٩) عَنْ آَنْ هُرَيْرَةً قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَنْ لَّمْ يَدَعْ قَوْلَ الزُّوْرِ وَالْعَمَلَ بِهِ فَلَيْسَ
لِلّهِ حَاجَةٌ فِي آَنْ يَدَعَ طَعَامَه وَشَرَابَه(رواه البخارى)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .1999
said, "If anyone (who is fasting) does not give up false hood and (evil) deeds
conforming to it, then Allah has no need of his giving up his food and his drink."1
COMMENTARY: Falsehood and evil deeds conforming to it one things that are sinful
spoken with one's tongue. They include words of disbelief, false testimony, foregoing lies,
backbiting and so on.
The true objective of fasting is a abandon one's base desires and subject one's evil inciting
soul' (nafs ammara) to the pleasure of Allah. If this cannot be achieved then there is no
point in fasting.
Allah has no need of such a fast. So, He does not accept it.
The Shaykhs say that fasting is of three kinds: of the common man abstains from food,
drink and sexual intercourse. The other kind is of the selected ones who keep all limbs
away from whatever is forbidden, makruh (unbecoming), desires and pleasures, and even
from such permissible things that are contrary to humility and giving up one's desires. The
third kind is of the cream of the selected ones who abstain from everything but truth and
do not even turn to anything other then Truth.
KISSING & TOUCHING WHILE FASTING
(٢٠٠٠) وَعَنْ عَائِشَةً قَالَتْ كَاتَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يُقَبِّلُ وَيُبَاشِرُ وَهُوَ صَائِهٌ وَكَانَ
آَمْلِكَكُمْ لِأَرَبِه- (متفق عليه)
2000. Sayyidah Ayshah رضى الله عنها narrated that "Allah's Messenger صلى الله عليه وسلم would
kiss and embrace (his wives) while fasting. He had more control over his desire
than all of you."2
COMMENTARY: According to the Hanafis it is Makruh (unbecoming) for the common man
to kiss or embrace one's wife while fasting if he could be led to indulge in sexual
intercourse. If there is no fear of that, then it is not makruh (unbecoming).
FASTING INTENTION WHEN SEXUALLY DEFILED
(٢٠٠١) وَعَنَّهَا قَالَتُ كَانَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يُدْرِكُهُ الْفَجُرُ فِ رَمَضَانَ وَهُوَ جُنُبُ مِنْ غَيْرٍ
حُلْمٍ فَيَخْتَسِلُ وَيَصُوْمُ (متفق عليه)
2001. Sayyidah Ayshah Qe al+, narrated that (it happened sometimes that) Allah's
1 Bukhari # 1903, Ibn Majah # 1689, Musnad Ahmad 2-452.
2 Bukhari # 1927, Muslim # 65-1186, Abu Dawud # 2382, Ibn Majah # 1687. Musnad Ahmad 6-42.

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Messenger , the à would be defiled sexually at dawn in Ramadan and not
because of a dream He would have a bath and fast.1
COMMENTARY: The Prophet Muhammad صلى الله عليه وسلم found dawn while he was sexually
defiled because of sexual intercourse. He began his fast in that condition and then had a
purifying bath. Thus, it is not necessary to have bath before dawn to purify oneself. Rather,
one may form an intention to fast and have a bath later.
Since this is a voluntary act and one is allowed to begin the fast though impure, it is more
correct to follow this procedure after a wet-dream because that condition is involuntary. In
fact, even if one gets a wet dream while fasting, the fast will not be impaired.
The Prophet (X Jule never had a wet dream because it is caused by the devil from whom
they are safe.
CUPPING WHILE FASTING
(٢٠٠٢) وَعَنِ ابْنِ عَبَّاسٍ قَالَ إِّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِحْتَجَمَ وَهُوَ مُحُرِمْ وَإِحْتَجَمٌ وَهُوَ
صَائِهُ(متفق عليه)
صلى الله عليه وسلم narrated that the Prophet Muhammad رضى الله عنه Sayyiduna Ibn Abbas .2002
had himself cupped while he had assumed the ihram and while he was fasting.2
COMMENTARY: Shaykh Juzri ales, explained the hadith that the Prophet Muhammad .
duyulein was fasting while he was in the state of ihram. He deduced this from the hadith of
Ibn Abbas رضى الله عنه in Abu Dawud (# 2373) which says so:
إِنَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِحْتَجَمَ هُوَ صَائِمًّا مُّحُرِمًا
(The Prophet Muhammad صلى الله عليه وسلم had himself cupped while he had assumed the
ihram and was fasting.)
Mazhar ales, said that it is allowed to have oneself cupped when one is in a state of ihram
provided no hair is pulled out or broken. Abu Hanifah av,. Shafi als, and Maalik ales,
have ruled so but Imam Ahmad and>, ruled that the fast of the cupper and one who is
cupped is nullified but an expiation is not wajib (obligatory).
EATING FORGETFULLY IS FORGIVEN
(٢٠٠٣) وَعَنْ أَبِي هُرَيْرَةَ قَالَ قَالَ تَسْوُلُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنْ نَبِىَ وَهُوَ صَائِمٌ فَأَكُلَ أَوْشَرِبَ فَلْيُتِوَّ
صَوْمَةُ فَإِنَّمَا أَطْعَمَهُ اللّهُ وَسَقَاءُ (متفق عليه)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .2003
said, "If anyone who is fasting eats or drinks forgetfully, let him complete his fast.
It is only Allah who feeds him and gives him to drink."3
COMMENTARY: This command applies to all kinds of fast. All the imam give their ruling,
accordingly. However, Imam Maalik ans, said that if this happens in Ramadan then the fast
1 Bukhari # 1930, Muslim # 76-1109, Tirmidhi # 779, Abu Dawud # 2388, Ibn Majah # 1725, Musnad
Ahmad 6-308.
2 Bukhari # 1938, Abu Dawud # 2373, Tirmidhi # 775, Ibn Majah # 1682.
3 Bukhari# 1933, Muslim # 171-1155, Abu Dawud # 2398, Tirmidhi # 721, Darimi # 1726, Musnad
ahmad 2-395.

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must be redeemed.
According to Hidayah, if this relaxation is for eating or drinking then the same is available
for having a sexual intercourse forgetfully. It will not cause a dent on fasting.
GIVING EXPIATION TO FAMILY MEMBERS
(٢٠٠٤) وَعَنْهُ قَالَ بَيْتَمَا نَحْنُّ جُلُوُسْ عِنْدَ النَّبِيِّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ إِذْجَاء، رَجُلْ فَقَالَ يَا رَسُولَ اللَّهِ
هَلَّكْتُ قَالَ مَالَكَ قَالَ وَقَّعْتُ عَلَى الْرَأَقِ وَأَنَا صَائِهْ فَقَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ هَلْ نَجِدُ رَقَبَةٌ
تُعْتِقُهَا قَالَ لَا قَالَ فَهَلْ تَسْتَطِيعُ أَنْ تَصُوْمَ شَهْرَيْنِ مُتَتَابِعَيْنٍ قَالَ لَا قَالَ هَلْ تَجِدُ إِطْعَامَ سِتِّيْنَ مِسْكِبْنًّا
قَالَ لَا قَالَ جُلِسُ وَمَكَثَ النَِّيُّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ قَبَيْنَا نَحْنُ عَلَى ذَلِكَ أُبِ النَِّىُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ
بِعَرَقٍ فِيْهِ تَمُرْ وَالْعَرَقُ الْمِكْتَلُ الضَّخْمُ قَالَ أَيْنَ السَّائِلُ قَالَ أَنَا قَالَ خُذْ هُذَا فَتَصَدَّقُ بِهِ فَقَالَ الرَّجُلُ أَغْلَى
أَفْقَرَ مِنِى يَا رَسُولَ اللّهِ فَوَاللَّهِ مَا تَبْنَ لَّا بَتَيُّهَا يُرِيدُ الْحَرَّتَيْنِ آَهْلُ بَيْتٍ أَفْقَرُ مِنْ آَهْلِ بَيْتِى فَضَحِتَ النَِّّ
صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ حَتَى بَدَتْ آَنْيَابُهُ ثُمَّ قَالَ أَطْعِمْهُ أَهْلَكَ (متفق عليه)
2004. Sayyiduna Abu Hurayrah ws à +) narrated that they were sitting with the
Prophet Muhammad صلى الله عليه وسلم when a man met him and complained, "O)
Messenger of Allah, I am ruined." (His name was Salamah ibn Fakhr ul Ansari al
Biyadi). He asked "What is it with you?" He said, "I went to my wife (and had
صلى الله عليه وسلم sexual intercourse with her) while I was fasting." So, Allah's Messenger
asked, "Do you have a slave to set free?" He said, "No!" He asked, "Can you fast
two months consecutively?" He answered, "No!" He asked, "Can you feed sixty
poor people?" He said, "No!" So, he said, "Sit down." The Prophet Muhammad
juleà waited for some time during whifh an 'araq of dates was brought to him, an
"araq being a huge basket. He asked, "Where the man with the request?" He said,
"Here am I!" He said, "Take it and disburse it as sadaqah." The man asked, "O
Messenger of Allah, shall I give it to one who is poorer than I am? By Allah, there is
not between the two sides of Madinah a family poorer then mine." He meant the
two mountains (to the east and west of Madinah). The Prophet Muhammad ,le av.
, laughted till his eye-teeth were visible. Then he said, "Feed it to your family."1
COMMENTARY: If anyone nullifies a fast of Ramadan in the very month of Ramadan
deliberately by eating, drinking or having sexual intercourse then expiation is wajib
(obligatory) on him. It is discharged in the same sequence as stated in the hadith.
The ulama (Scholars) say that if anyone gives away the expiation binding on him to his
family the that is not legally discharged. As for this man in the hadith, the Prophet
Muhammad's uyclean . permission to him was exclusive and his expiation was properly
discharged in the view of most of the ulama (Scholars). It is not allowed to any one else.
· Some ulama (Scholars) say that his expiation remained payable by him. The person liable
to make an expiation must have with him enough after feeding himself and his family,
1 Bukhari # 1936, Muslim # 81-1111, Abu Dawud # 2390, Tirmidhi # 724, Ibn Majah # 1671, Darimi #
1716, Muwatta Maalik # 28 (Siyan), Musnad Ahmad 2-241. .

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otherwise it remains due on him, payable whenever he is in a position to pay it.
Some ulama (Scholars) say that this was t he procedure earlier but was abrogated later on.
Now, the expiation cannot be used on one's own family.
SECTION II
SUCKING WIFE'S TONGUE WHILE FASTING
الفضلُ القَّانِى
(٢٠٠٥) عَنْ عَائِشَةَ آَّ النَِّيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَانَ يُقَتِّلُهَا وَهُوَ صَائِمٌ وَيَمِضُّ لِسَاقَّمَا(رواه ابوداؤد)
صلى الله عليه وسلم narrated that the Prophet Muhammad رضى الله عنها Sayyidah Ayshah .2005
used to kiss her while he was fasting and would suck her tongue.1
COMMENTARY: The hadith is weak and all the ulama (Scholars) hold that one's fast is
nullified is spit of anyone else if sucked. So, even if this hadith is regarded to be sahih then
it will be presumed that the Prophet Muhammad صلى الله عليه وسلم spat the saliva after sucking
the tongue of Sayyidah Ayshah رضى الله عنه. He did not swallow it.
EMBRACING
(٢٠٠٦) وَعَنْ أَبٍ هُرَيْرَةَ آَّ رَجُلًا سَأَلَ النَّيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ عَنِ الْمُبَاشَرَةِ لِلْتَّائِمِ فَرَخَّصَ لَهُ وَآَتَاهُ
آخَرُ فَسَأَلَهُ فَتَهَا، وَ إِذَا الَّذِئْ رَخَّصَ لَهِ شَيْخْ وَ إِذَا الَّذِئْ نَاهُشَابٌ(رواه ابوداؤد)
. 2006. Sayyiduna Abu Hurayrah ws à , narrated that a man asked the Prophet
Muhammad صلى الله عليه وسلم if a man who is fasting could embrace his wife. He gave
him permission (to do so). Then another man came to him and asked him (the same
thing) but he disallowed him (to do so). The man whom he had given permission
was an old man and he whom he had disallowed was a young man.2
COMMENTARY: The old man was less likely to succumb to his instinct while the same
thing might not be said of the youth.
The ulama (Scholars) differ on whether the disallowance to the youth was of the category
of nahi tahrimi or nahi tanzihi (almost unlawful or nearer lawful).
VOMITING INVOLUNTARILY
(٢٠٠٧) وَعَنْهُ قَالَ قَالَ رَسُولُ اللهِ صَلَى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنْ ذَرَعَهُ الْقَىْءِ وَهُوَ صَائِهْ فَلَيْسَ عَلَيْهِ قَضَاءُ وَمَنْ
اسْتَقَاءَ عَمَدًا فَلْيَقُّضٍ - رَوَاهُ التِّزْ مِذِىُّ وَأَبُوْ دَاوُدَ وَابْنُ مَاجَةَ وَالدَّارِمِّ وَقَّالَ التِّزْمِذِىُّ هِذَا حَدِيْثُ غَرِيُبْ
لَا تَعْرِفُهُ إِلَّ مِنْ حَدِيثِ عِيْتِى بْنِ يُؤُنُّسَ وَقَالَ مُحَمَّدْ يَعْنِى الْبُخَارِىّ لَا آَرَاهُ مَحْفُوظًا
:
2007. Sayyiduna Abu Hurayrah رضى اللهعنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"He who vomits uncontrollably while fasting is not bound to make amends (with a
redeeming fast). But, he who vomits deliberately is bound to redeem his fast."3
COMMENTARY: If anyone vomits intentionally knowing that he is fasting then his fast is
nullified and it is wajib (obligatory) on him to redeem his fast. If he vomits intentionally not
remembering his fast then it is not wajib (obligatory) on him to redeem the fast. However,
1 Abu Dawud # 2386, Musnad Ahmad 6.123.
2 Abu Dawud # 2387.
3 Abu Dawud # 2380, Tirmidhi # 720, Ibn Majah # 1676, Darimi # 1729, Musnad Ahmad 2-498.

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this issue has been discussed threadbare in the introduction to this chapter (iv) 'keeping the
fast perfect' so the relative portion may be studied there.
(٢٠٠٨) وَعَنْ مَعْدَانَ ابْنِ طَلْحَةً أَّ ابَالدَّرْدَاءَ حَدَّثَهُ أَّ رَسُولَ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَاء
فَأَفْطَرَ قَالَ فَلَقِيْتُ ثَوْبَانَ فِيْ مَسْجِدٍ بِمَشُقَ فَقُلْتُ إِّ أَبَا الدَّرْدَاءِ حَدَّثَنِيْ آَتَّ رَسُولَ اللّهِ صَلَّى اللهُ
عَلَيْهِ وَسَلَّمَ قَاء فَأَفْطَرَ قَالَ صَدَقَ وَآَنَا صَبَبْتُ لَه وَضُوْءه(رواه ابوداؤد والترمذى والدارمى)
2008. Sayyiduna Ma'dan ibn Talhah als, reported that Sayyiduan Abu Darda ale,
,had vomited (while fasting صلى الله عليه وسلم narrated to him that Allah's Messenger عنه
once). So, he broke his fast. Ma'dan reported further that he met Sayyiduna
Thawban رضى الله عنه in the mosque of Damascus and told him that Abu Darda had
narrated to him the hadith that the Prophet Muhammad صلى الله عليه وسلم had vomited
and had broken his fast. Thawban رضى الله عنه confirmed that Abu Darda رضى الله عنه has
spoken the truth and that he himself (Thawban) رضى الله عنه was t he one who had
poured out water for the Prophet Muhammad's صلى الله عليه وسلم ablution.1
COMMENTARY: For some reason the Prophet Muhammad صلى الله عليه وسلم vomited
deliberately and broke his fast otherwise, he had never broken a fast even an optional. So,
there must have been a reason, for, Allah says:
لَا تُبْطِلُوْا أَعْمَالَكُمُ
{and do not make your deeds rain} (47:33)
Imam Abu Hanifah alda>>, Imam Ahmad ales, deduce from the final words of the hadith
that ablution is nullified by vomiting. Imam Shafi'I an , and other scholars hold that
vomiting does not negate ablution. They say that reference to ablution in the hadith implies
rinsing the mouth and washing the face.
SIWAK MAY BE USED
(٢٠٠٩) وَعَنْ عَامِرٍ بُنِ رَبِيْعَةً قَالَ رَأَيْتُ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَا لَا أُحُمِنْ يَتَسَوَّكُ وَهُوَ صَائِهُ (رواه
الترمذى وابوداؤد)
2009. Sayyiduna Aamir ibn Rabi'ah sa., said, "I have seen the Prophet Muhammad
2".use the siwak while he was fasting an uncountable number of times صلى اللهعليهوسلم
COMMENTARY: There are many other ahadith on this subject in the MIrqat.
Imam Abu Hanifah , and Imam Malik i>> say that any kind of siwak may be used at
any time while fasting. However, Imam Abu Yusuf ales, says that it is makruh (unbecoming)
to use fresh and moist siwak while fasting and Imam Shafi'I als, says that it is makruh
(unbecoming) to use siwak after zawal.
APPLYING COLLYRIUM
(٢٠١٠) وَعَنْ آَنَسٍ قَالَ جَاء رَجُلْ إِلَى النَّبِيِّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ قَالَ أُشْتُكِيَتْ عَيْنَ آَفَأَكْتَحِلُ وَأَنَا صَائِهْ
1 Abu Dawud # 2381, Tirmidhi # 87, Darimi # 1728, Musnad Ahmad 6-443.
2 Abu Dawud # 2364, Tirmidhi # 725, Musnad Ahmad 3-445. (Tirmidhi has it from Abdullah ibn
Aamir ibn Rabi'ah)

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قَالَ نَعَمُ - رَوَاءُ التِّزْ مِذِىُّ وَقَالَ لَيْسَ إِسْنَادُهُ بِالْقَوِيِّ وَأَبُوْ عَاتِكَةَ الرَّاوِئُ يُضَتَفُ
2010. Sayyiduna Anas we ano, narrated that a man came to the Prophet Muhammad
and said, "I have a complaint in my eyes. May I apply collyrium (to صلى الله عليه وسلم
them) while I am fasting?" He said, "Yes."1
COMMENTARY: It is not makruh (unbecoming) to apply collyrium to the eyes while fasting
even if it leaves a taste in the throat. Imam Abu Hanifah ales, and Imam Shafi'I am, gave
ruling accordingly but Imam Ahmad at des), Ishaq al des, and Sufyan aldas, ruled that it is
makruh (unbecoming) to do so. Some people report that Imam Maalik als, also said that it is
makruh (unbecoming), but others say that he said that it is not makruh (unbecoming) to apply it.
MAY POUR WATER OVER HEAD
(٢٠١١) وَعَنْ بَعْضِ أَصْحَابِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ لَقَدْ رَأَيْتُ النَِّيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِالْعَرْجِ
يَصُبُّ عَلَى رَأْسِهِ الْمَاء وَهُوَ صَائِرٌ مِنَ الْعَطَشِ أَوْ مِنَ الخُرِّ(رواه مالك و ابوداؤد)
صلى الله عليه of the Prophet Muhammad رضى الله عنهم (One of the sahabah (companions .2011
in al 'Arj pour water over his صلى الله عليه وسلم said, "I had seen the Prophet Muhammad وسلم
head while he was fasting to alleviate thirst or to mitigate (the severity of) heat."2
CUPPING WHILE FASTING
(٢٠١٢) وَعَنُ شَدَّادِ بْنِ آَوْسِ آَّ رَسُولَ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَقْ رَجُلًا بِالْبَقِيْعُ وَهُوَ يَحْتَجِمُ وَهُوَ اخِذْ
بِيَّدِىُ لِقَمَّانِى عَشْرَةً خَلَتْ مِنْ رٌمَضَانَ فَقَالَ أَفْطَرَ الْحَاجِمُ وَالْمَحُجُوْهُ - رَوَّاهُ أَبُوْدَاؤْدَ وَابْنُ مَاجَةً
وَالدَّارِيُّ قَالَ الشَّيْخُ الْإِمَامُ مُحْىُ السُّنَّةِ رَحْمَةُ اللهِ عَلَيْهِ وَتَأَوَّلَهُ بَعْضُ مَنْ رَخَّصَ فِي الْحِحَامَةِ آَىْ تَعَرُّنًا
لِلْإِفْطَارِ المَحُجُوْمُ لِلْضُّعْفِ وَالْحَاجِوُ لِأَنَِّ لَا يَأْمَنُ مِنْ آَنْ يَصِلَ شَىءٍ إِلِی جَوْفِهِبِمَصِ المَلازِمِ
صلى الله عليه وسلم narrated, "Allah's Messenger رضى الله عنه Sayyiduna Shaddad ibn Aws .2012
was walking with me hand in hand on 18th Ramadan when he came upon a man in
al-Baqi who was being cupped. He said, 'He who cups and he who is being cupped
have broken their fast." Shaykh Muhyi us Sunnah said that those who say that
cupping is allowed interpret the hadith to imply that these people were likely to
break their fast. The one who was being cupped could become weak and the one
who cupped could inhale or suck blood into his stomach.3
COMMENTARY: Most of the ulama (Scholars) say that there is risk of the one who cups
and one who is cupped breaking their fast. The hadith of Sayyiduna Ibn Abbas usan+, also
testifies that the Prophet Muhammad صلى الله عليه وسلم had himself cupped (# 2002).
Imam Abu Hanifah, رحمه الله Imam Shafi'T رحمه الله and Imam Maalik رحمه الله also ruled according
to Shaykh Muhiyus sunnah's interpretation. The fast could be in danger of being nullified.
Some people say that it is makruh (unbecoming) to cup and have oneself cupped. Some
others say that it applies only to those two people because during the process of cupping
1 Abu Dawud # 2378, Tirmidhi # 726.
? Abu Dawud # 2365, Muwatta Maalik 22 (Siyan), Musnad Ahmad 3-475.
3 Abu Dawud # 2369, Ibn Majah # 1681, Darimi # 1730, Musnad Ahmad 4-123.

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they also engaged in backbiting. The Prophet Muhammad ,y,lean Lo said that they risked
their fast because he saw them backbiting thus warning them.
Some ulama (Scholars) say that the command was valid earlier but was abrogated later.
OMITTING TO FAST UNNECESSARILY
(٢٠١٣) وَعَنُّ أَبٍ هُرَ بُرَةً قَالَ قَالَ تَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنْ أَفْطَرَ يَوْمًا مِنْ رَمَضَاَ مِنْ غَلٍُ
رُخْصَةٍ وَلَّا مَرَضِ لَمْ يَقْضِ عَنْهُ صَوْمُ الذَّهْرِ كُلِّهِ وَإِنْ صَامَهُ رَوَاهُ أَحْمَدُ وَالتِّزْ مِذِىُّ وَأَبُوْ دَاؤدَ وَابْنُ
مَاجَةَ وَالدَّارِيُّ وَالبُخَارِىُّ فِيْ تَرْجَمَةٍ بَابٍ وَقَالَ الرِّزْمِذِىُّ سَمِعْتُ مُحَمَّدًا يَعْنِى الْبُخَارِىَّ يَقُوُلُ آَبُو
المُطَوّسِ الرَّاوِئْ لَّا أَعْرِفُ لَهُ غَيْرَ هُذَا الحَدِيْثِ
2013. Sayyiduna Abu Hurayrah رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"If anyone purposefully omits to fast any day in Ramadan without excuse or without
illness, then even if he observes a perpetual fast it will not make amends for it."1
Tirmidhi cited Bukhari as saying that Abul Mutawwis was known to him to have
transmitted only this hadith.
COMMENTARY: Omitting to fast without an excuse means that there is no relaxation in
Shari'ah (divine law) to skip the fast but he does not observe it. Shari'ah (divine law) excuses a
traveller, for instance. The introduction to this chapter (iv) elaborates on this question.
This hadith actually emphasizes the importance of a fast in Ramadan. The reward of each
fast is such that fasting of a life-time would not match it. Apart from that, as far as rules are
concerned, if anyone omits a fast of Ramadan, then one redeeming fast will make amends
for it. And, if anyone omits a fast deliberately then he can make amends for it by fasting for
two months consecutively.
Ibn Hajar at , said that the apparent meaning of the hadith is that even a life times's
fasting will not at one for a fast of Ramadan deliberately omitted. Sayyiduna Ali & », and
. .
Sayyiduna Ibn Mas'ud « a», went by the literal meaning of the hadith. Best most of the
sahabah (companions) ( à >, and the ulama (Scholars) hold that a fast omitted in
Ramadan may be redeemed by a fast any time other than Ramadan. It does not matter that
the attaining fast is of a shorter duration then the missed fast.
Salah (prayer) also falls in the same category. If a salah (prayer) is missed then it may be
redeemed later. There is no difference in the Command applied to the two. Rather, salah
(prayer) is superior to fasting.
SOULLESS WORSHIP
(٢٠١٤) وَعَنْ أَبٍ هُرَيْرَةً قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ كُمْ مِنْ صَائٍِ لَّيُسَ لَهُ مِنْ صِيَّامِهِ
إِلَّ الثَّمَأُوَكَمُ مِنْ قَائِمٍ لَيْسَ لَهُ مِنْ قِيَّامِهِ إِلَّ السَّهَرُ - رَوَاءُ الدَّارِهِيُّ وَذُكِرَ حَدِيْثُ لَقِيْطٍ بُنِ صَبِرَةَ فِي
بَابٍ سُنَنِ الْوُضُوْءِ
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .2014
1 Bukhari heading of chapter (29) Book of Fasting (30), Abu Dwud # 2396, Tirmidhi # 723, Ibn Majah
# 1672, Darimi # 1714, Musnad Ahmad 2-386.

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said, "For many of those who fast there is nothing in their fasting but thirst. And,
for many of those who stand in worship during the night there is nothing in their
standing but sleeplessness."1
COMMENTARY: The meaning is that sincere intention and concentration are
important. The aim should be to obtain Allah's pleasure. If not, then the worship lacks
soul and is meaningless.
The hadith of Sayyiduna Laqit ibn Sabirah we an+, has been reproduced in the chapter on
the sunnah of ablution (# 405)
SECTION III
الفَضْلُ الثَّالِثُ
CUPPING VOMIT & NOCTURNAL DREAM DO NOT NULLIFY THE FAST
(٢٠١٥) عَنْ أَبيِ سَعِيْدِنِ الْخُدْرِيِّ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ ثَلَاثْ لَا يُفَظِّرُنَّ
الصَّائِمَ الحِجَامَةُ وَالْقَىء وَالْإِحْتِلَامُ - رَوَاهُ التِّرِمِذِىُّ وَقَالَ هَذَا حَدِيْنْ غَيْرُ مَحْفُوظٍ وَعَبْدُالرَّحْمُنِ ابْنُ
زَيْدِ الرَّاوِىُّ يُضَكَّفُ فی الُدِیُثِ
2015. Sayyiduna Abu Sa'eed al-KHudri a+, narrated that Allah's Messenger at.
duythe said, "Three things do not nullify the fast of one who is fasting. They are:
cupping, vomiting and nocturnal dream."2
The hadith is also transmitted by Daraqutni, Bayhaqi and Abu Dawud whose
transmission is more sound.
(٢٠١٦) وَعَنُ ثَابِتٍ البُنَانِيِّ قَالَ سُئِلَ آَنَسُ بْنُّ مَالِكٍ كُنْتُمْ تَكْرَهُوْنَ الِحِجَامَةَ لِلصَّائِ عَلَى عَهْدِ رَسُولِ
اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ لَا إِلَّ مِنْ أَجْلِ الضُّعْفِ(رواه البخارى)
2016. Sayyiduna Thabit al Bunami alu, narrated that Sayyiduna Anas ibn Maalik
we à +, was asked, "Did you people disapproved of cupping for one who was
fasting during the time of Allah's Messenger صلى الله عليه وسلم ?" He said, "No (we did not
find it wrong) unless it caused weakness."3
COMMENTARY: They did not think of it as a nullifier of fasts. Rather, they disliked it if it
brought about weakness and had a harmful effect on fasting.
(٢٠١٧) وَعَنِ الْبُخَارِيِّ تَعْلِيْقًّا قَالَ كَانَ ابْنُ عُمَرَ يَحْتَجِهُ وَهُوَ صَائِهْ تُوَّ تَرَكَّهُ فَكَانَ يَخْتَجِهُ بِاللَّيْلِ
2017. Imam Bukhari à us, reported as a chapter heading (without a full line of
transmission) that Sayyiduna Ibn Umar ue àl+, used to have himself cupped while
he fasted. Then he gave it up to have himself cupped at night.4
COMMENTARY: Bukhari als, transmitted some ahadith without mentioning its chain of
narrators. Such ahadith are said to transmitted ta'liq (labi)
1 Ibn Majah # 1690, Darimi # 2720, Musnad Ahmad 2-272.
2 Tirmidhi # 719.
3 Bukhari # 1940.
4 Bukhari chapter (28) heading Book of fasting (30)
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SWALLOWING MOISTNESS AFTER RINSING MOUTH
(٢٠١٨) وَعَنُ عَظَاءَ قَالَ إِكْ مَضْمَضَ تُؤَّ أَفْرَغَ مَا فِى فِيْهِ مِنَ الْمَاءَلَا يَفْسُّه آسْ يَزْدَرِدَ رِيقَه وَمَا بقى فِى فِيْهِوَلَا
يَعْضَةُ الْعِلْكَ فَإِنْ أَزْدَرَدَ رِيْقَ الْعِلْكِ لَّا أَقُوْلُ إِنَّهِ يُفْطِرُ وَلَكِنْ يُنْفِى عَنْهُ - رَوَاهُ البُخَارِىُّ فِيْ تَرْجَمَةِ بَابٍ
2018. Sayyiduna Ata atus, said that if one (who is fasting) rinses his mouth and
ejects the water in his mouth. Swallowing his own saliva with what remains in his
mouth (of the rinsing), it does not harm his fast. But, he should not chew gum,
Though it may not nullify his fast if he swallows the saliva that the gum grows, yet
it is disallowed. 1
COMMENTARY: Al'ilk is a gum based medicine for the teeth. The prohibition to chew it is
of the kind of tanzihi. The ulama (Scholars) say that it is makruh (unbecoming) to chew
anything while fasting unless done to put it in a child's mouth.
However, as long as gum, etc. is chewed and no part of it is gulped down the throat, it is merely
makruh (unbecoming), but the moment apiece of it goes down the throat, the fast is nullified.
If anyone puts coloured thread in his mouth and its colour transfers to his saliva and he
swallows it, then his fast is nullified. If the colour does not dominate the saliva then the fast
will not nullify.
-
CHAPTER - V
THE TRAVELLER'S FAST
بَابُ ضَوْمِ الْمُسَافِرِ
Those ahadith will be reproduced in this chapter that reflect on the commands and rulings for a
traveller's fast. Is it allowed to fast while travelling? Is it better for a traveler to fast or not?
SECTION I
الفضل الأول
ALLOWED TO FAST & NOT TO FAST DURING JOURNEY
(٢٠١٩) عَنْ عَائِشَةَ قَالَتْ إِنْ حَمْزَةَ بْنِ عَمْرٍ وَالْأَسْلَمِيِّ قَالَ لِلنَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَصُوْمُ فِي النَّفَرِ
وَكَانَ كَثِيْرَ الصِّيَّامِ فَقَالَ إِنْ شِئْتَ فَهُمُ وَإِنْ شِئْتَ فَأَفْطِرُ (متفق عليه)
2019. Sayyidah Ayshah Que ål +, narrated that (Sayyiduna) Hamzah ibn Amr al Aslami
May I fast during a journey?" And, he used to" ,صلى الله عليه وسلم asked the Prophet رضى الله عنه
fast very often. He said, "If you wish, to fast and if you wish, go without fasting."2
COMMENTARY: A journey may be strenuous or convenient, the traveller may or may not fast.
But, it is better to fast if the journey is not difficult and better not to fast if it is strenuous.
Moreover, Imam Abu Hanifah & >, said that this applies to all kinds of journeys;
permissible or of disobedience and sin.
Imam Shafi'I ala>, said that the permission not to fast is valid only if the journey is for a
pious and lawful purpose. If it is undertaken for an evil or sinful purpose then it is not
allowed to go without fast of Ramadan.
1 Bukhari heading of chapter (28) Book of Fasting (30).
2 Bukhari # 1943, Muslim # 103-1121, Abu Dawud # 2402, Tirmidhi # 7111, Nasai'i # 2384, Ibn Majah
# 1662, Darimi # 1707, Muwatta # 24 (Biyani), Musnad Ahmad 6-46.
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(٢٠٢٠) وَعَنْ آَبٍ سَعِيدِنْ الْخُدْرِيِّ قَالَ غَزَوْنَامَةَّ رَسُوْلِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لِسِتَّ عَشْرَةَ مَضَّتُ مِنْ شَهرِ
رَمَضَانَ فَمِنَّا مَنْ صَامَ ومِنَّا مَنْ أَفْطَرَ فَلَمْ يَعِبِ الصَّائِمُ عَلَى الْمُفْطِرِ وَلَّا الْمُفْطِرُ عَلَى الصَّائِرِ (رواه مسلم)
2020. Sayyiduna Abu Sa'eed al-KHudri رضى الله عنه narrated that they set out on an
expedition with Allah's Messenger صلى الله عليه وسلم on 16th Ramadan. Some of them did
fast and some of them did not fast. Neither did those who fasted pick fault with
those who did not fast, nor did those who did not fast find fault with those who
fasted. 1
WHEN WEAK, TRAVELLER SHOULD NOT FAST
(٢٠٢١) وَعَنْ جَابِرٍ قَالَ كَانَ تَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فِى سَفَرٍ فَرَأْى زِحَافًا وَرَجُلًا قَدْ خُلِّلْ عَلَيْهِ
فَقَالَ مَا هُذَا قَالُوا صَائِهْ فَقَالَ لَيْسَ مِنَ البِرِّ القَوْمُ فِي السَّفَرِ (متفق عليه)
صلى الله عليه narrated that on a journey Allah's Messenger رضى الله عنه Sayyiduna Jabir .2021
, observed a crowd around a man who was being given shade. He asked, "What
is this?" They told him that there was a man who was fasting (and had become
weak). He said, "It is not piety that one should fast during a journey."2
(٢٠٢٢) وَعَنْ آَنٍَّ قَالَ كُنَّا مَعَ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فِي السَّفَرِ فَمِنَّا الشَّائِمُ وَمِنَّا الْمُفْطِرُ فَنَزَلْنَا مَنْزِلَّا فِى
يَوْمٍ حَارٍ فَسَقَطَ الصَّوَّا مُوْنَ وَقَّامَ الْمُفْطِرُوْتَ فَضَرَبُوا الْأَبِنِيَّةَ وَسَقَوُ الرِّكَابَ فَقَالَ تَسُولُ اللَّهِ صَلَّى
اللَّهُ عَلَيْهِ وَسَلَّمَ ذَهَبَ المُفْطِرُونَ الْيَوْمَ بِالْآَجْرِ (متفق عليه)
2022. Sayyiduna Anas usa , narrated that they were on a journey with the Prophet
Some of them were fasting and some of them were not fasting. They .صلى الله عليه وسلم
halted at a place on a hot day, so those who had fasted fell down (and were unable
to help in any kind of work), but those who not fasted rose actively and pitched
tents and watered the riding beasts. Allah's Messenger صلى الله عليه وسلم remarked, "Those
who are not fasting have outstripped (the others) today with reward."3
COMMENTARY: The word 'today' stresses that those who had not fasted earned reward
for being of service of those who had fasted. It is not a general ruling for always.
DURING JOURNEY FAST MAY BE GIVEN UP
. (٢٠٢٣-٢٠٢٤) وَعَنِ ابْنِ عَبَّاسٍ قَالَ خَرَبَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مِنَّ الْتَدِيْنَةِ إِلَى مَكَّةَ فَصَامَحَتُى
بَلَغَ مُسْفَانَ تُؤَّ دَقَابِمَاءٍ فَرَفَعَهُ إِلَى يَدِهِ لِيَرَاهُ النَّاسُ فَأَفْطَرَ حَتَّى قَدِمَ مَكَّةً وَذُلِكَ فِىِ رَمَضَانَ فَكَاتَ
ابْنُ عَبَّاسِ يَقُوْلُ قَدْ صَامَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَأَفْظَرَ فَمَنْ شَاء صَامَ وَمَنُ شَاء أَفْطَرَ- مُتَّفَق
عَلَيْهِ وَفِيْ رِوَايَةٍ لِمُسْلٍِ عَنْ جَابِرٍ أَنَّهِ شَرِبَ بَعْدَ الْعَضْرِ
1 Bukhari # 1947; Muslim # 93-116, Abu Dawud 2405, Tirmidhi # 712.
2 Bukhari # 1936, Musim # 92-1115, Musnad Ahmad 3-299.
3 Bukhari # 2890, Muslim # 100-1119, Nasai'i # 2283.
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2023. Sayyiduna Ibn Abbas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم set
out (in the year of the conquest) from Madinah to travel to Makkah. He fasted till
he came to 'usfan where he called for water and raised it for the people to see it and
broke his fast till he came to Makkah. That was in Ramadan. So, Ibn Abbas usd +,
used to say, "Indeed, Allah's Messenger صلى الله عليه وسلم did fast and broke it. Hence, he
who wishes may fast and he who wishes may break the fast."1
2024. Sayyiduna Jabir «a », narrated that he drank after the salah (prayer) of asr.2
SECTION II
الفضلُ الثانى
FAST FORGIVEN DURING JOURNEY
(٢٠٢٥) عَن أَنَسِ بُنِ مَالِكِ الكَّمْيِّ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّوَإِنَّ اللَّهَ وَضَعَ عَنِ المُسَافِرِ
شَظْرَ الضَّلوةِ وَالقَّوْمَ عَنِ المُسَافِرِ وَعَنِ المُرْضِعِ وَالحُبُلى(رواه ابوداود والترمذى والنسائى وابن ماجة)
2025. Sayyiduna Anas ibn Maalik al Ka'bi was +, narrated that Allah's Messenger
said that Allah has forgiven the traveller half of the salah (prayer), and to صلى الله عليه وسلم
the traveller, the woman who suckles and infant and the woman who is pregnant,
(He has forgiven) fasting.3
COMMENTARY: The traveller will offer two raka'at salah (prayer) instead of four. He will
not have to redeem the two raka'at later on.
Fasting is not wajib (obligatory) during a journey but after accomplishing it, the traveller
must redeem it at home. The same applies to the two women. Fidyah (redemption) is not
wajib (obligatory) according to Abu Hanifah ales, but Imam Shafi'I als, and Ahmad anders
say that fidyah (redemption) is wajib (obligatory) on them for not fasting.
IF IT IS CONVENIENT THEN MUSTAHAB (DESIRABLE) TO FAST
(٢٠٢٦) وَعَنْ سَلَمَةَ بُنِ الْمُحَبَّقِ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنْ كَانَ لَهُ حَمُوْلَةٌ تَأْوِئ إلى شَبع
فَلْيُهُمْ رَمَضَانَ حَيْثُ آدُرَگە(رواهابوداؤد)
صلى narrated that Allah's Messenger رضى الله عنه Sayyiduna Salamah ibn Muhabbiq .2026
ujteà said, "If a person (traveller) has a riding beast that will take him to where it
is easy and comfortable for him (to get ample provision, etc) then he should fast
wherever he is when Ramadan comes to him."4
COMMENTARY: This command is of the kind of mustahab (desirable) and more excellent,
otherwise all the ulama (Scholars) say that it is allowed not to fast during a journey. The
journey may be very easy and comfortable to the extreme. Besides, this hadith is weak.
SECTION III
الفَضل الثَّالِثُ
PROPHET MUHAMMAD'S صلى الله عليه وسلم DISPLEASURE AT THOSE WHO
CONTINUED TO FAST IN THE JOURNEY
(٢٠٢٧) عَنْ جَابِرٍ أَكَّ رَسُوْلَ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ خَرَجَ عَامَ الفَتْحِ إِلى مَكَّةً فِي رَمَضَانَ فَصَامَ حَتّى
1 Bukhari # 1938, Muslim # 88-1113, Nasai'i # 2290, Musnad Ahmad 1-291.
2 Muslim # 91-1114.
3 Abu Dawud # 2408, Tirmidhi # 715, Nasai'i # 2275, Ibn Majah # 1667, Musnad Ahmad 5-29.
4 Abu Dawud # 2410, Musnad Ahmad 5-7.
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بَلَغَّ كُرَاءَ الْغَمِيْمِ فَصَامَ النَّاسُ ثُمَّ دَعًا بِقَدُجٌ مِنْ مَاءٍ فَرَفَعَهُ حَتّى نَظَرَ النَّاسُ إِلَيْهِ ثُمَّ شَرِبَ فَقِيْلَ لَه بَعْدَ
ذُلِكَ إِّ بَعْضَ النَّاسِ قَدْ صَامَ فَقَالَ أُولَئِكَ العُصَاةُ أُوْ لَئِكَ العُصَاةُ(رواه مسلم)
2027. Sayyiduna Jabir رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم set out for
Makkah in Ramadan in the year of conquest (of Makkah). He was fasting till he
came to Kura' al-Ghanim (between Makkah and Madinah near Usfan). The people
were also fasting with him. Then he called for a bowl of water and raised it for the
people to see and drank it. He was told later that some of the man had continued to
fast. He said, "They are sinners! They are sinners!"1
FASTING DURING JOURNEY IS LIKE NOT FASTING WHILE AT HOME
"(٢٠٢٨) وَعَنُ عَبْدِ الرَّحُمْنِ بْنِ عَوْفٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ صَائِمُ رَمَضَّاكَ فِى
السَّفَرِ كَالْمُفْطِرٍ فِي الْضَرِ (رواه ابن ماجة)
2028. Sayyiduna Abdur Rahman ibn Awf we al +, narrated that Allah's Messenger
qtà Lo said, "He who fasts in Ramadan while travelling is like him who does
.not fast while he is a resident (meaning, not travelling)."2
COMMENTARY: The ulama (Scholars) say that either this hadith is abrogated or refers to a
strenuous journey in which there is risk of death of one who is fasting.
BETTER NOT TO FAST IN JOURNEY
(٢٠٢٩) وَعَنْ حَمْزَةَ بْنِ عَمْرٍونٍ الْأَسْلِيِّ أَنَّهُ قَالَ يَا رَسُولَ اللُّوانِى أَجِدُ بيِ قُوَّةً عَلَى الصِّيَّامِ فِي السَّفَرِ فَهَلُ عَلَىّ
جُنَاْ قَالَ هِىَ رُخْصَةٌ مِنَ اللّهِ عَزَّوَجَلَّ فَمَنْ آَخَذَبِهَا ذَحَسَنَ- وَمَنُ أَحَبَّ أَنْ يَصُوْمَ فَلَّا جُنَاحَ عَلَيْه(رواه مسلم)
2029. Sayyiduna Hamzah ibn Amr al-Aslami « a », is reported to have said, "O
Messenger of Allah, I find in myself strength to fast during a journey. Would it
be sinful for me (if I fast)?" He said, "This is a concession from Allah, Mighty
and Glorious. He who seizes it, has done well. And, he who likes to fast then
there is no sin on him."3
COMMENTARY: Clearly, it is better not to fast during a journey.
1 Muslim # 90.1114, Tirmidhi # 710, Nasai'i # 2263, Musnad Ahmad # 14406.
2 Nasai'i # 2285.
3 Muslim # 107-1121, Nasai'i # 2303.

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CHAPTER - IV
AL-QADA (OR, REDEEMING THE MISSED)
باب القضاء
There are three possibilities of not fasting or fasting and breaking it before its time.
(i)
If it is broken by mistake, then neither is an expiation wajib (obligatory) nor is it
not necessary to redeem it.
(ii)
If a fast is broken deliberately for no reason whatsoever then an expiation is
wajib (obligatory).
(iii)
If a fast is missed or broken for some reason, like illness or journey or any other,
hen it is wajib (obligatory) to redeem it.
The rules and manners of redeeming fasts are mentioned in this chapter. This refers to
redeeming to fasts of Ramadan.
SECTION I
رضى الله عنها REDEEMED FASTS OF SAYYIDAH AYSHAH
الَفَضِلُ الآول
(٢٠٣٠) عَنْ عَائِشَةً قَالَت كَانَ يَكُوُكُ عَلَىَّ القَّوْمُ مِنْ رَمَضَانَ فَمَا اسْتَطِيْهُ أَنْ أَقْضِىَ إِلَّ فِ شَعْبَاكَ
قَالَ يَخْلِى بْنُّ سَعِيْدٍ تَعْنِى الشَّغْلُ مِنَّ النَِّيّ أَوْ بِالنَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ (متفق عليه)
2030. Sayyidah Ayshah Que a +, said that she had some fasts of Ramadan to be
redeemed but she could not redeem them except in Sha'ban.
Yahya ibn Sa'eed that she meant to say that her occupation in the service of the
Prophet Muhammad صلى الله عليه وسلم did not allow her to redeem them earlier.1
COMMENTARY: She get time to redeem the fasts she missed in Ramadan because of the
صلى الله عليه وسلم days of menstruation only in Sha'ban when the Prophet Muhammad
himself fasted often.
OPTIONAL FASTS ONLY WITH HUSBAND'S PERMISSION
(٢٠٣١) وَعَنْ أَبِيْ مُرَيْرَةَ قَالَ قَالَ رَسُوْلُ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَا يَحِلُّ لِلْمَرْأَةِ أَنْ تَصُوْمَ وَزَوُجُهَا
شَاهِدْ إِلَّا بِإِذْنِهِ وَلَا تَأْذُكَ فِي بَيْتِهِ إِلَّا بِإِذْنِهِ(رواه مسلم)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .2031
said, "It is not allowed to be woman to fast (the optional fasts) while her husband is
present without his permission. Also, must not allow anyone to enter his house
without his permission."2
COMMENTARY: This hadith contradicts the contention of Imam Shafi'l at , that a
woman may fast on the day of Arafah and of Aashurah without her husband's permission.
Unless she known that her husband will consent, she must not allow anyone in his house
not even her relative, male or female.
1 Bukhari # 1950, Muslim # 151-1146, Tirmidhi # 783, Musnad Ahmad 6-179.
2 Bukhari # 5195, Muslim # 84-1026, Abu Dawud # 2458, Tirmidhi # 782, Ibn Majah # 1761, Darimi #
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REDEEM FASTS BUT NOT SALAH (PRAYER)
(٢٠٣٢) وَعَنُ مُعَاذَةً العَدَوِيَّةِ أَنَّمَا قَالَتْ لِعَائِشَةً مَابَالُ الخَائِضِ تَقْضِ الشَّوْمَ وَلَا تَقْضِىِ القَّلَوَةَ قَالَتْ عَائِشَةٌ
كَاتَ يُصِيْبُنَا ذَلِكَ فَتُؤْمَرُ بِقَضَاءِ القَوْمِ وَلَّا تُؤْمَرُ بِقَضَاء الصَّلوةِ(رواه مسلم)
2032. Sayyidah Mu'adhah Adawiyah al >, (whose kuniyah was Umm as-Sahaba
and who was great tabi'i) is reported to have asked Sayyidah Ayshah can+), "Why
is it that a menstruating woman must redeem her fast but not the salah (prayer)?"
Sayyidah Ayshah Que&+, said, "When it afflicted us (in the time of the Prophet) .
ile an, we were commanded to redeem the fast but were not commanded to
redeem the salah (prayer)."1
COMMENTARY: Sayyidah Ayshah Que al +, did not venture to give her the reason but
simply said that they were commanded and servitude demands obedience. One must not
try to probe the reason for an instruction. She could have said that if salah (prayer) were to
be redeemed women would have found that very difficult to follow, because very many
salah (prayer) are missed during the days of menstruation. As for fasting, that will have to
redeemed only after a year for a few days.
PENDING FASTS OF THE DEED
(٢٠٣٣) وَعَنْ عَائِشَةً قَالَتُ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنْ مَاتَ وَعَلَيْهِ صَوْمٌ صَامَ عَنْهُ وَلِيُّه(متفق عليه)
2033. Sayyidah Ayshah رضى الله عنها narrated that Allah's Messenger صلى الله عليه وسلم said, "If
anyone dies with some fasts due on him, then his heirs must fast on his behalf"
(meaning they should pay the fidyah (redemption)). 2
COMMENTARY: Imam Abu Hanifah al>>, Imam Maalik al, and Imam Shafi'l ales, and
most of the ulama (Scholars) hold that no one should fast on behalf of another. Rather, the heirs
must give fidyah (redemption) tone poor person against each of his fasts. They say that 'must fast
on his behalf' means 'must give fidyah (redemption) for him,' that being in lieu of fasting.
Imam Ahmad al-), however, says that the heirs must fast on behalf of the dead. He goes
by the literal meaning of the hadith.
A hadith (# 2035) disallows that one may fast on behalf of a dead person.
The Hanafi ruling is that if the dead person had left instructions for fidyah (redemption) to be
paid, then it is wajib (obligatory) on the heirs to pay it provided it can be paid from the one-
third property of the dead person. If it is more than that, then the heirs are not bound to
pay that amount in excess of one third. If they do pay it, then not only is it allowed but it is
also a gesture of kindness towards the dead. However, the issue is subject to the dead
person being liable to observe the fast (s) and being able to redeem them before his death. If
he was unable to redeem them, then no fidyah (redemption) is payable for them nor is the
deed guilty of sin for missed fasts. However, Tawus als, and Qatadah a des, hold that
redeeming and fidyah (redemption) of those fasts is also necessary before being able to
redeem which he died.
Imam Shafi'I ale>, ruled that whether the dead person leaves instructions or not, it is necessary
to pay fidyah (redemption) for the fasts he missed from his total property (before disbursement).
1 Muslim # 69-335.
2 Bukhari # 1952, Muslim # 153-1147, Abu Dawud # 2400, Ibn Majah # 2133, Musnad Ahmad 6-69.

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SECTION II
الفضلُ الثَّانِى
(٢٠٣٤) عَنْ نَافِعٍ عَنِ ابْنِ عُمَرَ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ مَنْ مَاتَ وَعَلَيْهِ صِيَّامُ شَهْرٍ رَمَضَانَ
فَلْيُطْعَمُ عَنْهُ مَكَانَ كُلِّ يَوْمٍ مِسْكِيْنْ - رَوَاهُ القِّرِمِذِىُّ وَقَالَ وَالضَّحِيُْ اَنَّه مَوْقُؤْفْ عَلى ابْنِ عُمَرَ
2034. Sayyiduna Nafi رحمه الله narrated from Sayyiduna Ibn Umar رضى اله عنه that the Prophet
Muhammad صلى الله عليه وسلم said, "If anyone dies while fasts of the month of Ramadan are
due on him, then against every day a poor man must be fed on his behalf."1
.رضى الله عنه Tirmidhi said that it is mawquf at Ibn Umar
COMMENTARY: To feed a poor man against every (missed) fast is the equivalent 1.75
seers of wheat, or 3.5 seers of barley, or its value. The same quantity makes up the fidyah
(redemption) of the salah (prayer). Against every missed salah (prayer) this fidyah (redemption)
is payable.
Though this h adith is mawquf, the command is from the Prophet صلى الله عليه وسلم . Sayyiduna
Ibn Umar رضى الله عنه may have heard it from the Prophet Muhammad صلى الله عليه وسلم because no
sahabi ucan », can convey such a command of Shari'ah (divine law) on his own.
SECTION III
الفَضلُ الثَّالِثُ
SALAH (PRAYER) & FASTING CANNOT BE OBSERVED FOR ANOTHER
(٢٠٣٥) عَنْ مَالِكٍ بَلَغَهُ آَّ ابْنَ عُمَّرَ كَانَ يُسْئَلُ هَلْ يَصُوْمُ أَحَدْ عَنْ أَحَدٍ أَوْ يُصَلّى أَحَدْ عَنْ أَحَدٍ فَقَالَ
لَا يَصُومُ أَحَدْ عَنْ أَحَدٍ وَلَّا يُصَلِّى أَحَدْ عَنْ أَحَدٍ (رواه فى الموطأ)
2035. (Sayyiduna) Imam Maalik alus, is reported to have learnt that Sayyiduna Ibn
Umar us à +, was asked whether anyone may fast for another person or offer salah
(prayer) for another. He said, "No one may fast on behalf of another person. And no
one may offer salah (prayer) on behalf of another person.2
COMMENTARY: This is the ruling of the Imam Maalik a ), Abu Hanifah al , and
Shafi'i at s). It is not proper to observe fasting and salah (prayer) for another person to
absolve him of his obligation. However, the Hanafis say that it is allowed to a person to
consign reward of his worship to another person.
CHAPTER - VII
بَابُ صِيَّام الَّطَُّّع
SUPEREROGATORY FASTS
SECTION I
الفضلالآول
THE PROPHET MUHAMMAD'S صلى الله عليه وسلم PRACTICE
(٢٠٣٦) عَنْ عَائِشَةً قَالَت كَاتَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَصُوُمُ حَتّى تَقُوْلَ لَا يُفْطِرُ وَيُقْطِرُ حَتَّى
تَقُوْلَ لَا يَصُوْمُ وَمَا رَأَيْتُ رَسُولَ اللهِ صَلَى اللهُ عَلَيْهِ وَسَلَّمَ إِسْتَكُمَلَ صِيَّامَ شَهْرٍ فَتُّ إِلَّ رَمَضَانَ وَمَا
1 Tirmidhi # 718, Ibn Majah # 1757.
2 Muwatta # 43 (Siyam).
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رَأَيُّهُ فِي شَهْرٍ أَكْثَرَ مِنْهُ صِيَّامًا فِي شَعْبَانَ وَفِىِ رِوايَةٍ قَالَتِ كَانَ يَصُوُمُ شَعْبَانَ كُلَّهُ وَكَاتٌ يَصُوُمُ
شَعْبَانَ إِلَّا قَلِيلًا (متفق عليه)
صلى الله عليه وسلم narrated: "When Allah's Messenger رضى الله عنها Sayyiduna Ayshah .2036
began to fast (the optional), we presumed that he would never stop fasting, and
when he did not fast, we imagined that he would never again fast. I never saw
Allah's Messenger صلى الله عليه وسلم fast all through a month except in Ramadan, and
never did I see him fast for a many days in a month as he did in Sha'ban." (That is,
apart from Ramadan).
According to another version: She said, "He fasted all through Sha'ban (meaning)
he fasted all, but a little of Sha'ban."1
COMMENTARY: The Prophet Muhammad صلى الله عليه وسلم fasted most of Sha'ban. Some
people interpret the words to mean that he fasted for the whole month of Sha'ban one year
and most of it the next year.
(٢٠٣٧) وَعَنْ عَبْدِ اللّهِ بْنِ شَقِيْقِ قَالَ قُلْتُ لِعَائِشَةً كَانَ النَّبِىُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَصُوْمُ شَهْرًا كُلَّهُ قَالَتُ
مَا عَلِمْتُهُ صَامَ شَهْرًّ ا كُلَّهُ إِلَّ رَمَضَانَ وَلَا أَفْطَرَهُ كُلَّهُ حَتَّى يَصُوْمَ مِنْهُ حَتَّى مَفى لِسَبِيلِه(رواه مسلم)
2037. Sayyiduna Abdullah ibn Shaqiq al-, said that he asked Sayyidah Ayshah (+)
fasted a whole month. She said, "I صلى الله عليه وسلم whether the Prophet Muhammad الله عنها
do not know him to have fasted a whole month except Ramadan, and he did not
stop fasting for all of a month so that he fasted on some of its days till he departed
from this world."2
FASTING ON LAST DAYS OF SHA'BAN
(٢٠٣٨) وَعَنْ عِمْرَانَ بْنِ حُصَيْنٍ عَنِ النَّبِيِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ سَأَلَهُ أَوْسَأَّلَ رَجُلًا وَعِمْرَاٌ يَسْمَعُ
فَقَالَ يَا آبَا قُلَانٍ أَمَا صُمُتَ مِنْ سَرَرٍ شَعْبَانَ قَالَ لَّا قَالَ فَإِذَا أَفْطَرْتَ فَهُمُ يَوْمَيْنٍ (متفق عليه)
صلى narrated that the Prophet Muhammad رضى الله عنه Sayyiduna Imran ibn Husayn .2038
hearing, "O so-and-so, did رضى الله عنه asked him, or asked a man within Imran's الله عليه وسلم
you not fast the last days of Sha'ban?" He said, "No." The Prophet Muhammad an.
jule said, "When you finish the fasts of Ramadan, you must fast for two days."3
COMMENTARY: This man had made a vow to fast on the last two days of every month.
Since he could not fast on the last two days of Sha'ban, the Prophet Muhammad le al.
suggested to him that he should make up for the omission after Ramadan. Some
people say that (he had not made a vow but) it was his habit to fast on the last two days
of every month.
1 Bukhari # 1969, Muslim # 175-1156, Abu Dawud # 2334, Tirmidhi # 736, Ibn Majah # 1710, Muwatta
Maalik # 56 (Siyam). Musnad Ahmad 6-107.
2 Muslim # 173-1156.
3 Bukhari # 1989, Muslim 199.1161, Darimi # 1742, Musnad Ahmad 40444.
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EXCELLENCE OF OPTIONAL FASTS IN MUHARRUM
(٢٠٣٩) وَعَنْ أَبِي هُرَيْرَةً قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَفْضَلُ الصِّيَّامِ بَعْدَ رَمَضَانَ شَهْرُ اللهِ
الْمُحَرَّمِ وَاَفْضَلُ الصَّلَاةِ بَعْدَ الْفَرِيضَةِ صَلَاةُ اللَّيْلِ (رواه مسلم)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .2039
said, "After Ramadan, the best fasts are in Allah's month al-Muharram. And, after
the prescribed salah (prayer) is the salah (prayer) of the night (salat ul layl)."1
COMMENTARY: Some people say that the fast of Muharram refers to the fast of Aushura
10th of Muharram.
As for the ahadith about fasts in Rajab, some people say that they are forged mostly.
The month of Muharram is described as Allah's month because of its excellence, otherwise
all the months are Allah's.
As for the salah (prayer) of the night (the tahajjud (supererogatory prayer))(supererogatory
prayer), it is the best of all salah (prayer) after the fard (compulsory) salah (prayer) and sunnah
muwakkadah (emphasized practice of Holy Prophet ,., Llc auto) (emphasized prophet's
practice), or, it is the best because it calls for more effort and is offered in the dark of the
night, safe from showing off. The sunnah muwakkadah (emphasized practice of Holy Prophet
julea) are excellent because they are more stressed and are next to the fard (compulsory) or
prescribed salah (prayer).
It must be remembered that witr is also like fard salah (compulsory prayer).
EXCELLENCE OF AASHURA
(٢٠٤٠) وَعَنِ ابْنِ عَبَّاسِ قَالَ مَارَأَيْتُ النَّيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَتَحَرَى صِيَامَ يَوْمٍ فَضَّلَهُ عَلَى غَيْرِهِ إِلَّ لهُذَا
الْيَوْمَ يَوْمَ عَاشُورَاء وَهذَا لِشَهُرَ يَعْنِى شَهُرَ رَمَضَانَ (متفق عليه)
2040. Sayyiduna Ibn Abbas ws à >, narrated that he never observed the Prophet
Muhammad صلى الله عليه وسلم deciding to fast on any day and regarding it as more
excellent than another day, except this day, the day of Aashura, ad this month, the
month of Ramadan.2
COMMENTARY: The ulama (Scholars) say that Sayyiduna Ibn Abbas us àn >, perhaps got
this impression, otherwise, the day of Arafah and the fast on that day are better then the
day of aashura and the fast on it.
THE FAST OF THE DAY OF AASHURA
(٢٠٤١) وَعَنُّهُ قَالَ حِيْنَ صَامَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَوْمَّ عَاشُورَاء وَآَمَرَ بِصِيَامِهِ قَالُوا يَا
رَسُولَ اللَّهِ إِنَّه يُؤْمِّ يُعَِّبُهُ التَّهُوُدُ وَالنََّارِى فَقَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَئِنْ بَقِيْتُ إِلى.
قَابِلٍ لَّاَصُومَنَّ التَّاسِعَ(رواه مسلم)
صلى الله عليه وسلم narrated that when Allah's Messenger رضى الله عنه Sayyiduna Ibn Abbas .2041
1 Muslim # 202-1163, Abu Dawud # 2429, Tirmidhi # 740, Ibn Majah # 1742, Darimi # 1757, Musnad
Ahmad 8542.
2 Bukhari # 2006, Muslim # 131-1132, Musnad Ahmad 1-222.
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