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Vol.2
forbidden). However, Imam Abu Yusuf alas, and Imam Muhammad als, ruled that as a
man is permitted to give zakah (Annual due charity) to his wife, so too, a wife may give her
zakah (Annual due charity) to her husband. (This is their opinion on zakah (Annual due charity)
of spouse to one another).
Because of this difference of opinion, we might assume that Imam Abu Hanifah & de,
considered the sadaqah (charity) in the hadith to apply to the optional sadaqah (charity) while
his two companions held that it could apply to both optional as well as fard sadaqah (charity).
SADAQAH (CHARITY) TO RELATIVES
(١٩٣٥) وَعَنْ مَيْمُوْنَةً بِنْتِ الْخَارِثِ أَنَّمَا أَعْتَقَتْ وَلِيْدَةً فِيْ زَمَانٍ رَسُوْلِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَذَكَّرَتُ
ذَّالِكَ لِرَسُوْلِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ لَوْاَ عْظَيْتِهَا آَخْوَالَكِ كَانَ أَعْظَمَ لِأَجْرِكِ (متفق عليه)
1935. Sayyidah Maymunah bint al Harith usan +, narrated that she set free a female
slave during the times of Allah's Messenger صلى الله عليه وسلم. She mentioned that to him
and he said, "Had you given her to your maternal uncles, that would have earned
you more reward."1
BS CONSIDERATE TO NEIGHBOUR
(١٩٣٦) وَعَنْ عَائِشَةً قَالَتْ يَارَسُولَ اللَّهِثَّ ◌ِيْ جَارَيْنٍ فَإِلَى أَدِّهِمَا أُهْدِئْ قَالَ إِلَى أَقْرَ بَهُمَا مِنْكِ بَابًا-
(رواه البخارى)
1936. Sayyidah Ayshah رضى الله عنها asked Allah's Messenger صلى الله عليه وسلم that she had
two neighbours. To which of them she should send her gifts? He said, "To the one
nearer to your door."2
COMMENTARY: It does not mean that the other neighbour should be ignored. Rather,
preference should be given to the nearest neighbour.
(١٩٣٧) وَعَنْ آبيْ ذَرٍّقَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا طَبَخْتَ مَرَقَةً فَأَكْثِرُ مَاءَ هَا وَتَعَاهَدُ
چِيْرَانَكْ(رواه مسلم)
1937. Sayyiduna Abu Dharr رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"When you prepare gravy, put in more water and think of your neighbours."3
SECTION II
الفضلُالثَّانِى
SADAQAH (CHARITY) OF THE POOR
(١٩٣٨) عَنْ أَبِي هُرَيُرَةَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَنَّمَ أَىُّ الَّدَقَةِ أَقْذَرُ؟ قَالَ جُهْدُ الْمُقِلِّ وَابْدَاً
پِمَنْ تَهُوُلُ-(رواه ابوداؤد)
1938. Sayyiduna Abu Hurayrah us & +, narrated that he asked, "Which sadaqah
(charity) is the best?" He said, 'The effort of one with little property. Begin to give
with those who are under your responsibility."4
1 Bukhari # 2592, Muslim # 44.999, Abu Dawud # 1689.
2 (2): Bukhari # 2595, Musnad Ahmad # 6-175.
3 Muslim # 142-2625, Darimi # 2079.
4 Abu Dawud # 1677.

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COMMENTARY: The first hadith of this chapter (# 1929) describes the best sadaqah
(charity) as the one that leaves self sufficiency. If that is what refers to the heart that is
content then the two hadith are reconciled. If not, then that hadith is about one who is not
perfect in relying on Allah. While this person relys on Allah perfectly.
TO RELATIVES
(١٩٣٩) وَعَنُ سُلَيْمَانَ بُنِ عَامِرٍ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الشَّدَقَةُ عَلَى الْمِسْكِيْنِ صَدَقَةْ
وَهِىَّ عَلَى ذِى الرَّحْمِ ثِنْتَانٍ صَدَقَةٌ وَصِلَةٌ(رواه أحمد والترمذى والنسائى وابن ماجة والدارمى)
صلى الله narrated that Allah's Messenger رضى الله عنه Sayyiduna Salman i ibn Aamir .1939
u, Ale said, "Sadaqah (charity) given to the needy is one Sadaqah (charity), but
given to a relative, it is two deeds: a sadaqah (charity) and joining ties of kinship."2
(١٩٤٠) وَعَنْ آَيْ هُرَيْرَةَ قَالَ جَاءَ رَجُلْ إِلَى النَِّيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَقَالَ عِنْدِىُ دِيْنَارْ قَالَ أَنْفِقُهُ عَلَّى
نَفْسِكَ قَالَ عِنْدِىٌ أُخَرُ قَالَ أَنفِقُهُ عَلَى وَلَدِكَ قَالَ عِنْدِىٌ آخَرُ قَالَ أَنفِقُهُ عَلَى أَهْلِكَ قَالَ عِنْدِیٌ أُخَرُ قَالَ
أَنْفِقُهُ عَلى خَادِمِكَ قَالَ عِنْدِی اخَرُ قَالَ أَنْتَ اعْلَمُ(رواه ابوداود والنسائی)
1940. Sayyiduna Abu Hurayrah &s &+) narrated that a man came to the Prophet
Muhammad صلى الله عليه وسلم and said,, "I have a dinar." He said, "Spend it on yourself"
He said, "I have another. "He said, "Spend it on your children." He disclosed that
he had one more and he said, "Spend it on your wife." He again disclosed another
and was told to spend it on his servant when he said that he had one more. The
Prophet Muhammad صلى الله عليه وسلم said, "You should know better where to spend it."3
(Find out the deserving.)
SOME OF THE BEST & THE WORST OF PEOPLE
(١٩٤١) وَعَنِ ابْنِ عَبَّاسِ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَلَّا أُخْبِرُكُمْ بِخَيْرِ النَّاسِ رَجُلْ مُمْسِتْ
بِعِنَانٍ فَرَسِهِ فِي سَبِيْلِ اللَّهِ أَلَّا أُخْبِرُكُمْ بِالَّذِىْ يَتْلُوُهُ رَجُلْ مُنْتَزِلْ فِيْ خُلَيْمَةٍ لَهُ يُؤَّدِّى حَقَّى اللَّهِ فِيْهَا آَلَّا
أُخْبِرُكُمْ بِشَرِّ النَّاسِ رَجُلْ يُسْئَلُ بِاللهِ وَلَّا يُعْطِئْ بِه(رواه الترمذى والنسائى والدارمى)
1941. Sayyiduna Ibn Abbas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"Shall I not inform you of the best of all people? He is the man who holds his
horse's rein in Allah's path (in the battlefield to fight the infidels). Shall I not
inform you of one who follows him? He is the man who secludes himself with a
few goats that he owns and pays the right of Allah on them (retiring to a desert and
subsisting on the goats and paying the zakah (Annual due charity) on them when
due). Shall I not inform you of the worst of all people? He is a man who is asked for
something in Allah's name but he does not pay anything at all."4
1 The name is Salman in all the book of hadith. Mazahir Haq has Sulayman and the Mishkat's English
translation of Rabson also his Sulayman.
2 Tirmidhi # 658, Nasai'i # 2582, Ibn Majah # 1844, Musnad Ahmad 4-214, Darimi # 1680.
3 Abu Dawud # 1691, Nasai'i # 2535.
4 Tirmidhi # 1652, Nasai'i # 2569, Darimi # 2395, Muwatta Maalik # 4 (Jihad).

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(١٩٤٢) وَعَنْ أُوِّ ◌ُجِيِّدٍ قَالَتْ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ رُدُّوالسّائِلَ وَلَوْ بِظُلْفٍ مُحْرَقٍ - رَوَاهُ
مَالِكْ وَالنَّسَائِىُّ وَرَوَى التِّرْ مِذِىُّ وَاَبُوُ دَاؤدَ مَعْنَاهُ۔
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyidah Umm Bujayd .1942
said, "Turn away the beggar (with something) even with a burnt hoof only."1
COMMENTARY: Do not let the beggar go empty handed but give him something even the
least and the most insignificant thing you can give.
KIND TREATMENT
(١٩٤٣) وَعَنِ ابْنِ عُمَّرَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنِ اسْتَعَاذَ مِنْكُمْ بِاللَّهِ فَأَ عِيُذُوْهُ وَمَنْ سَأَّلَ
بِاللهِ فَأَعُْوْهُ وَمَنْ دَعَاكُمْ فَأَجِيْبُوْهُ وَمَنْ مَنَةَ إِلَيْكُمُ مَعْرُوْفًّا فَكَافِتُؤْهُ فَإِنْ لَّمْ تَجِدُوامَا تُكَافِتُوُهُ فَادْعُوْالَه
حَتَى تَرَوا آَنْ قَدْ كَافَأُتُمُؤْهُ- (رواه احمد وابوداود والنسائى)
1943. Sayyiduna Ibn Umar رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"If anyone asks you for protection in Allah's name, let him have it. If anyone begs
in Allah's name, give him something. If any one invites you, accept it. If any one
shows you a favour (in words or deeds), return the kind gesture but if you do not
find anything to reciprocate the gesture then pray for him till you are convinced
that you have recompensed him fully."2
COMMENTARY: If any one seeks protection from you in the name of Allah, then you must
respect Allah's name and give him protection. The words could also mean that he seeks
refuge in Allah when he is in distress. You should not turn away from him, but try to
deliver him from his distress.
According to another hadith, if anyone reciprocates to someone's favour with (Is an Sije:)
(May Allah reward you with what is better) then he has returned the favour with more. He
concedes that he himself cannot reciprocate fairly, so he hands over his case to Allah who
alone can give the reward. It is equivalent to making supplication very often.
THE PRACTICE OF SAYYIDAH AYSHAH ( a) (+) : When a beggar prayed for her, she
first prayed for him and then gave him something. When asked about it, she said, "If I do
not pry for him then his and my right will be at par. So, I pray for him and then give him
the sadaqah (charity) and earn reward for it."
DO NOT ASK IN ALLAH'S NAME
(١٩٤٤) وَعَنْ جَابِرٍ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَا يُسْتَالُ بِوَجْهِ اللَّهِ إِلَّ الْجَنَّةُ(رواه ابوداؤد)
1944. Sayyiduna Jabir رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said, "Do
not ask for anything for Allah's sake, except paradise."3
COMMENTARY: Allah's name is great. It is proper that the little things of the world must
be sought in His name. Of course, one may pray to Him by virtue of his name for paradise.
1 Nasai # 2565, Muwatta Maalik 8 (Sifaat unttabi) (Tirmidhi # 665, Abu Dawud # 1667) Musnad
Ahmad 6-435.
2 Musnad Ahmad 2-68, Abu Dwud # 1672, Nasai'i # 2567.
3 Abu Dawud # 1671.

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الَّفَضْلُ الثَّالِثُ
SECTION III
ABU TAHA'S رضى الله عنه GENEROSITY
(١٩٤٥) عَنْ آَنَسٍ قَالَ كَانَ أَبُوْ طَلْحَةً أَكْثَرَ الْأَنْصَارِ بِالْمَدِيْنَةِ مَالَّا مِنْ تَخْلٍ وَكَانَ أَحَبُّ أَمْوَ الِهِ إِلَيْهِ بَيْرُحَاءً
وَكَانَتُ مُسْتَقْبِلَةَ الْمَسْجِدِ وَكَانَ رَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَدْخُلُهَا وَيَشْرَبُ مِنْ قَاءٍ فِيْهَا طَيِّبْ قَالَ
أَنَسْ فَلَمَّا نَزَّلَتْ هذِهِ الْآيَةُ لَنْ تَنَالُوا الْبِرَّحَتّى تُنْفِقُوا مِمَّا تُحِثُّونَ - قَامَ أَبُوْ طَلُحَةَ إِلَى رَسُولِ اللّهِ صَلَّی
اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ يَارَسُولَ اللَّهِ إِّ اللهُ تَعَالِى يَقُولُ لَنْ تَنَالُوا الْبِرَّحَتَّى تُنْفِقُوْا مِمَّا تُحِبُّونَ وَإِّ
أَحَبَّ مَا لِيُ إِلَىَّ بَيْرُحَاءَ وَإِنَّا صَدَقَةٌ لِلّهِ تَعَالِى أَرْجُوْبِرَّ هَا وَذُخْرَهَا عِنْدَ اللّهِ فَضَمْهَا يَا رَسُولَ اللَّهِ حَيْثُ أَرَاكَ
اللّهُ فَقَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بَعْ بَحْ ذَالِكَ مَالْ رَابِعٌ وَقَدْ سَمِعْتُ مَاقُلْتَ وَإٍِ آَزِى أَنْ تَجُعَلَهَا
فِي الْآَقْرَبِيْنَّ فَقَالَ أَبُوْ طَلْحَةً أَفْعَلُ يَارَسُولَ اللَّهِ فَقَسَمَهَا أَبُوْ طَلْحَةً فِيْ آَفَّارٍ بِهِ وَبَنِى عَمِّه(متفق عليه)
1945. Sayyiduna Anas رضى الله عنه narrated that (Sayyiduna) Abu Talhah رضى الله عنه was a
very rich Ansar of Madinah possession very many palm trees. He loved most
Bayraha (his garden) that was opposite the mosque (Masjid Nabawi). Allah's
Messenger صلى الله عليه وسلم also visited it often and drank its sweet water (and certainly
lawful food). When this verse (3:92) was revealed:
لَنْ تَنَالُوا الْبِرَّحَتَّى تُنْفِقُوْا مِمَّا تُحُّونَ
{You cannot attain virtue unless you expend of that which you love) Abu Tahah &>,
and said, "O Messenger of Allah, Allah صلى الله عليه وسلم met the Prophet Muhammad عنه
says {you cannot attain virtue unless you expend of that which you love) and Bayraha
is my property that I cherish most. So, I give it as sadaqah (charity) for Allah's sake,
hoping for a reward from Him for the pious deed, and that it would be a treasure for
me in the hereafter. So, O Messenger of Allah put it to any use that Allah desires of
you." He said, 'excellent! Excellent! That is a profitable property. Indeed, I have heard
whatever you have said But, I suggest that you should apportion it among your
nearest relatives." Abu Tahah 4ca+, said, "I do that O Messenger of Allah." And, he
divided it among his relatives and his paternal cousins.
SATIATING HUNGRY STOMACH.
(١٩٤٦) وَعَنُ أَنَسٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَفْضَلُ الصَّدَقَةِ آَنْ تُشْبِعَ كَبِدًا جَائِمًا - رَوَاءُ
الْبَيْهَقِىُّ فِى شُعَبِ الْإِيمَانِ-
1946. Sayyiduna Anas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said, "The
best sadaqah (charity) is to satisfy the hungry stomach of any living creature."1
COMMENTARY: The hungry stomach (in Arabic's liver) could be at any living being;
Muslim or infidel, or an animal. It is an excellent sadaqah (charity) to satiate the hungry
being, but not poisonous animals that must be killed.
1 Bayhaqi in Shu'ab ul Eeman # 1946.
.

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CHAPTER - IX
بَابُ صَدَّقَةِالْمَرْأَةِ مِنْ مَالِ الزَّوْجِ
SADAQAH (CHARITY) GIVEN BY A WOMAN
FROM HER HUSBAND'S PROPERTY
The honourable compiler of the Mishkat sometimes does not give the chapter heading but
simply writes 'chapter' and continues the narration. In this case, too, there is no heading.
However, some copies of Mishkat have the heading that we have reproduced here.
SECTION I
اَلْفَضْلُ الأوَلْ
A WOMAN MAY SPEND FROM HER HUSBAND'S PROPERTY
(١٩٤٧) عَنْ عَائِشَةً قَالَتْ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا أَنْفَقَتِ الْمَرْأَّةُ مِنْ طَعَامِ بَيْتِهَا غَيْرَ
مُفْسِدَةٍ كَانَ لَهَا أَجْرُهَا بِمَا أَنْفَقَتْ وَلِزَوُجِهَا آَجْرُهُ بِمَا كَسَبَ وَلِلْخَازِنْ مِثْلُ ذَالِكَ لَا يَنْقُصُ بَعْضُهُمُ
اجْرَ بَعْضٍ شَيْئًا۔ (متفق عليه)
1947. Sayyidah Ayshah رضى الله عنها narrated that Allah's Messenger صلى الله عليه وسلم said,
"When a woman gives some of the food in her house as sadaqah (charity) without
being wasteful, the gets her reward for that which she has given, her husband gets
his reward for what he has earned, and the keeper of the Kitchen gets a like reward.
But, the reward at one does not dimish that of another.1
COMMENTARY: This applies to his wife to spend as sadaqah (charity) from his property,
whether explicit or an implicit permission.
It is said that the people of al Hijaz and permitted their wives and store keepers to serve
guests lavishly and to give to the poor and needy generously. Hence, the Prophet
Muhammad صلى الله عليه وسلم exhorts his ummah to keep that practice alive.
(١٩٤٨) وَعَنْ أَبِيْ هُرَيْرَةَّ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا أَنْفَقَّتِ الْمَرْأَّةُ مِنْ كَسْبٍ زَوْجِهَا مِنْ
غَيْرِ آَمْرِهٍ فَلَهَا نِصْفُ أَجْرٍهـ (متفق عليه)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .1948
said, "If a woman spends from the earning of her husband (as sadaqah (charity))
without his permission, then she gets half his reward."2
COMMENTARY: Though she may not have his permission, yet she must be knowing that
he would not object and the among involved would be infinitesimal.
REWARD FOR SERVANT
(١٩٤٩) وَعَنْ أَبِيْ مُؤْسَى الْأَشْعَرِيِّ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَخَازِجُ الْمُسْلِمُ الْآَمِيْنُ الَّذِى
يُعْطِئْ مَا أُمِرَ بِهِ كَامِلَّا مُؤَفِّرًا طَيِّبَةً بِهِ نَفْسُه فَيَدْفَعُه إِلَى الَّذِى أُمِرَلَهُ بِهِ أَحَدُ الْمُتَصَدِّقِيْنَ (متفق عليه)
صلى الله عليه وسلم Sayyiduna Abu Musa Al-Ash'ari narrated that Allah's Messenger .1949
said, "The faithful, honest Muslim servant who gives what he is instructed to give
1 Bukhari # 1437, Muslim # 79-1023, Musnad Ahmad 6-44.
2 Bukhari # 5360, Muslim # 84-1026, Abu Dawud # 1687.

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(as sadaqah (charity)) completely and in full with a cheerful mind and hands it
over to the one to whom he is instructed to give, is one of the two who give the
sadaqah (charity)."1
COMMENTARY: The servant who give sadaqah (charity) from his master's wealth is
bound by four conditions.
(i)
His master's command to do that.
(ii)
Give sadaqah (charity) without deducting anything from the amount
sanctioned.
(iii)
Give it willingly because sometimes servants are averse to giving.
(iv)
Most give to the poor man named by the master and to none else.
CONSIGNING REWARD TO THE DEED
(١٩٥٠) وَعَنْ عَائِشَةً قَالَتْ إِّ رَجُلًا قَالَ لِلنَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِنَّ أُتِى أُقْتُلِتَتْ نَفْسُهَا وَأَخُلُتُّهَا
لَوْ تَكُلَّمَتْ تَصَدَّقَتْ فَهَلُ لَهَا أَجْرٌ إِنْ تَصَدَّقْتُ عَنْهَا قَالَ نَعَمُ (متفق عليه)
1950. Sayyidah Ayshah 4+ +, narrated that a man said to the Prophet Muhammad
that his mother had died suddenly. He thought that is she could have صلى الله عليه وسلم
spoken (before her death). She would have given some sadaqah (charity). So would
she receive reward if he gave sadaqah (charity) on her behalf. The Prophet
Muhammad صلى الله عليه وسلم said, "Yes."2
COMMENTARY: This hadith is evidence that reward may be consigned to the dead for
sadaqah (charity), supplication, istighfar, etc. However, there is a difference of opinion
concerning body or physical worship, but even for this the majority opinion is that reward
for such worship may also be consigned. Examples of t his are the salah, fasting, recitation
of the Quran etc.
A righteous shaykh, Abdus Salaam, alles, was see in a dream. He said that in life he used to
reject that reward for physical worship may be consigned, but had learnt there that reward
for recitation of the Quran is consigned to the dead.
SECTION II
WIFE NEEDS HUSBAND'S PERMISSION
الفضلُ الثَّانِى
(١٩٥١) عَنْ أَبِي أُمَامَةً قَالَ سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ فِى خُطْبَتِهِ عَامَ حَجَّةِ الْوِدَاعِ
لَا تُنْفِقُ امْرَأَنْ شَيْئًا مِنْ بَيْتٍ زَوْجِهَا إِلَّبِذُنٍ زَوْجِهَا قِيْلَ يَارَسُوْلَ اللَّهِ وَلَا الَّعَامَ قَالَ ذَالِكَ أَفْضَلُ
أَمْوَالِنَّا(رواه الترمذى)
1951. Sayyiduna Abu Umamah en+, narrated that he heard Allah's Messenger
als às say while delivering the sermon in the year of the farewell pilgrimage, "A
woman must not spend anything from the house of her husband without his
permission." Some asked, "O Messenger of Allah, not even food?" He said, "That is
the most previous of our properties."3
1 Bukhari # 1438, Muslim # 79-1023, Abu Dawud # 1683, Nasai'i # 2539.
2 Bukhari # 1388, Muslim # 51-1004, Ibn Majah # 2717.
3 Tirmidhi # 670, Ibn Majah # 2295, Abu Dawud # 3565.

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COMMENTARY: This hadith may seem to differ from the previous ahadith but if the
commentaries are kept in mind their meanings will become clear.
(١٩٥٢) وَعَنْ سَعْدٍ قَالَ لَمَّا بَايَعَ رَسُولُ اللَّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ النِّسَاءَ قَامَتِ امْرَأَهْ جَلِيْلَةٌ كَأَّهَا مِنْ نِسَاءِ
مُضَرَ فَقَالَتْ يَا نَبِيَّ اللَّهِ إِنَّا كُلّ عَلَى أَبَائِنًا وَأَبْنَائِنَا وَأَزْوَاجِنَا فَمَا تَحِلُّ لَنَا مِنْ أَهْوَ الِهِمْ قَالَ الرَّطُبُ تَأْكُنَّهُ
وَتَهُدِيْنَه-(رواه ابوداؤد)
1952. Sayyiduna Sa'd رضى الله عنه narrated that when Allah's Messenger صلى الله عليه وسلم took
the pledge of allegiance from the women, a woman, who was either very tall or of a
high rank, perhaps among the women of Mudar, stood up and submitted. "O
Prophet of Allah. We are under the responsibility of our parents, our sons and our
husband. So, what of their properties is lawful for us?" He said, "Eat the fresh food
and give as present."1
COMMENTARY: Fresh food is that which is perishable with a short shelf life, like cooked
food, milk etc.
SECTION III
الفَصلُ الثَّالِثُ
WITHOUT MASTER'S PERMISSION
(١٩٥٣) عَنْ حُمَيْرٍ مَوْلِى أَبِي اللَّحُمِ قَالَ آَمَرَنِيْ مَوْلَاىَ أَنْ أُفَّدِّدَ لَّمَّا فَجَاءَ نِيْ مِسْكِيْنْ فَأَطْعَمْتُهُ مِنْهُ فَعَلِمَ
بِذَالِكَ مَوْلَاىَ فَضَرَبَنِىْ فَأَتَيْتُ رَسُولَ اللَّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ فَذَكَرُتُ ذَالِكَ لَهُ فَدَعَاهُ فَقَالَ لِمَ ضَرَبْتَهُ
قَالَ يُعْطِئْ طَعَائِ بِغَيْرٍ آَنْ أُمُّرَهُ فَقَالَ الْآَجْرُ بَيْتَكُمَا وَفِي رِوَايَةٍ قَالَ كُنْتُ مَمْلُوًّا فَسَأَلْتُ رَسُولَ اللهِ
صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَتَّصَدَّقُ مِنْ مَالٍ مَوَالِىَ بِشَىْءٍ قَالَ نَعَمُ وَالْأَجْرُ بَيْنَكُمَا نِصْفَانٍ (رواه مسلم)
رضى الله عنه the freedman of Sayyiduna Abu al-Lahm رضى الله عنه Sayyiduna Umayr .1953
narrated that his master had commanded him to cut some meat in strips and to spread
it in the sun to dry. Later, a poor man came to him and he gave him some of the meat
صلى الله عليه وسلم to eat. His master learnt of it and beat him, so he met Allah's Messenger
and complained to him. He called him and asked why he had beaten him. He said,
"He gives away from my food without my permission." The Prophet Muhammad .
Jugoleid said, "The reward is shared between you (if you give him instructions to give
sadaqah (charity), or show pleasure at his giving sadaqah (charity))."
According to another version, the words are:
Sayyiduna Umayr ws a +, narrated that he was the slave (of a man). He asked
Allah's Messenger صلى الله عليه وسلم if he could give sadaqah (charity) from the
property of his master (something of little value and which is normally given
away without prior permission). He said, "Yes and the reward will be shared
between you both equally."2
صلى اللهعليه وسلم explained that the Prophet Muhammad رحمه COMMENTARY: Allahmah Teebi
did not mean to condone Sayyiduna Umayr's us &», spending without permission. Rather,
1 Abu Dawud # 1686.
2 Muslim # 82-1025.

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he did not like that Sayyiduna Abu al-Lahm us an +, should have beaten him. Actually, it
was to Abu al-Lahm's advantage that the sadaqah (charity) was given, so he should have
pardoned him. As for umayr usan »), he should have got his master's permission.
CHAPTER - X
بَابٌ مَنْ لَا يَعُوْدُفِى الصَّدَقَةِ
HE WHO DOES NOT TAKE BACK THE
SADAQAH (CHARITY)
SECTION I
الفَضلُ الأوَّلُ
DISALLOWED TO TAKE BACK OR RE-PURCHASE SADAQAH (CHARITY)
(١٩٥٤) عَنْ عُمَرَ بُنِ الْخُطَّابِ قَالَ حَمَلْتُ عَلَى فَرَسِ فِي سَبِيلِ اللَّهِ فَاضَاعَهُ الَّذِى كَاتَ عِنْدَهُ فَارَدْتُ أَنْ
اشْتَرِيَة وَظَنَنْتُ أَنَّهُ تَبِيْعُهُ بِرُخَصٍ فَسَأَلْتُ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ لَا تَشْتِهِ وَلَّا تَعُدُفِيْ صَدَقَتِكَ
وَإِْ أَعْطَاكَهُ بِدِرُهٍَ فَإِّ الْعَائِدَ فِيْ صَدَقَّتِهِ كَالْكَلْبٍ يَعُوُدُ فِيْ قَيْئِهِ وَفِيْ رِوَايَةٍ لَاتَعُدُفِىْ صَدَقَتِكَ فَإَِّ
الْعَائِدَ فِي صَدَقَّتِهِ كَالْعَائِدٍ فِي قَيْئِه(متفق عليه)
1954. Sayyiduna Umar ibn al-Khattab usan +, narrated that he donated a horse to be
ridden in Allah's path, but he who had it wasted it (by not tending it well). So, he
thought of buying it back, hoping that he would sell it at cheap price. He asked the
Prophet Muhammad صلى الله عليه وسلم about it, but he advised him not to buy it and not to
take back what he had given as sadaqah (charity) even if he asked for a dirham for
it. He said, "Anyone who takes back what he has given as sadaqah (charity) is like a
dog that returns to its vomit."
According to another version (he said): "Do not ask for what you have given as
sadaqah (charity) to be returned (to you), for, he who does not is like him who takes
back what he has vomited."1
COMMENTARY: Ibn Maalik al>, said that it is either forbidden to purchase that one has
given as sadaqah (charity), or, as most scholars say, it is makruh tanzihi (detested for purigation).
The Prophet Muhammad's صلى الله عليه وسلم words imply that it is nahi tanzihi (an interdiction
nearer lawful than forbidden).
AN EXCEPTION
(١٩٥٥) وَعَنْ بُرَيْدَةً قَالَ كُنْتُ جَالِمًا عِنْدَ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذْ أَتَتْهُ امْرَأَةُ فَقَالَكُ يَارَسُوْلَ
اللَّهِ إِّ تَصَدَّقْتُ عَلَى أُقِى بِجَارِيَّةٍ وَإِنَّهَا مَاتَتْ قَالَ وَجَبَ أَجْرُتٍ وَرَدَّهَا عَلَيْتِ الْمِيْرَاثُ قَالَكُ يَارَسُولَ
اللَّهِ إِنَّهِ كَاتَ عَلَيْهَا صَوْمُ شَهْرٍ آفَأَ صُوُمُ عَنْهَا قَالَ صُؤْمِيٍ عَنْهَا قَالَتْ إِنَّمَالَمْ تَحَُّ قَتٌ أَفَأَحُجُ عَنْهَا قَالَ
نَعَمُ خُصِی عَنْهَا(رواه مسلم)
1 Bukhari # 1490, Muslim # 7-1622, Abu Dawud # 7539, Nasai'i # 3690, Ibn Majah # 2384, Musnad
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1955. Sayyiduna Buraydah us & >, narrated that while he was sitting with, the
Prophet Muhammad صلى الله عليه وسلم (one day), a woman came to him. She said, "O)
Messenger of Allah, I had given a slave girl as sadaqah (charity) to my mother who
has died since." He said, "You are assure of your reward and inheritance returns her
to you." She asked, "O Messenger of Allah, a month's fasting was due from her, so
may I fast on her behalf? He said, "Do fast on her behalf." She asked, "She had not
performed Haji (pilgrimage) at all. May I perform Hajj (pilgrimage) for her?" He
said, "Yes, do perform Hajj (pilgrimage) on her behalf."1
COMMENTARY: The prohibition to take back the sadaqah (charity) does not cover the case
in this hadith because this is not done at the giver's will. It is returned through inheritance
which is allowed absolutely.
As for fasting on behalf of her mother, the Prophet Muhammad صلى الله عليه وسلم did not mean
that she may actually fast. Rather, she could compensate for the fasting by giving the
necessary fidyah. No one is allowed to fast for anyone else who has died. Rather, the heirs
should pay the fidyah.
This question will be discussed threadbare, insha Allah, under the heading 'Redeeming
fasts.' However, the principle is that worship is of many kinds:
(i)
Concerned with property, like zakah (Annual due charity).
(ii)
Physical or bodily concerned with one's personal exertion, like salah,
(iii)
Combination of (i) and (ii) like Hajj (pilgrimage).
As for the first kind, one is allowed to assign one's duty to another whether by choice or
out of compulsion. The reason is that its objective is to support the poor and needy. Even
an assignee can discharge this duty on behalf of the assigner.
As for the physical worship, one is not allowed to designate it to any one else under any
circumstances. The reason is that this kind of worship requires personal exertion and effort
which another cannot discharge for him.
As for the third kind which is a combination of the first two, it is permitted to assign the
duty to another when compelled by circumstances or forced by need, but it is disallowed as
long as one is able and enjoy choice. However, as for as an optional Hajj (pilgrimage) is
concerned, it is allowed even when one is able and can exercise option, because the sphere
of the optional is very wide.
As for the Prophet Muhammad's صلى الله عليه وسلم permission to the woman to perform Haj
(pilgrimage) on behalf of her dead mother, this applies to Hajj (pilgrimage) whether that
was binding on her or not, whether she has left instructions for that or not. Hence, the heir
is allowed to get someone to perform Hajj (pilgrimage) on behalf of the testator, or do it
himself. If he performs the Hajj (pilgrimage) himself, then he is not required to have the
testator's permission but if he designates someone else then he must have the permission.
Allah knows best!
This chapter does not have Section I and II
Praise belongs to Allah, the Book of zakah (Annual due charity) is completed. Now, Kitab us
sawm (or Book of fasting) follows.
1 Muslim # 157-1149, Abu Dawud # 3309.

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BOOK - VII
AS SAWM
کتاب الصوم
FASTING
CHAPTER - I
AS-SAWM (yah): The dictionary meaning of sawm and Siyam (fasting) is imsak (Si ...! ) which
is to stop completely' In the terminology of Shari'ah (divine law), these words stand for:
'To cease from down to sunset, with a resolve to fast, from eating, drinking, sexual
intercourse and entering anything into the portion of the body that is called its
interior, being, at the same time, a Muslim and free from menses and lochia.'
WHEN PRESCRIBED: Fasting in Ramadan was prescribed first eighteen months after
hijrah (emigration to Madinah) in the month of Sha'ban, ten days after the change of qiblah.
Some people say that fasting was not prescribed prior to that, but others hold that even
prior to that fasting was prescribed but for a few days and withdrawn when the fasts of
Ramadan were prescribed. Some people say that the fast of Aashura, tenth of Muharrum
was fard (compulsory) and some others says that the fasts of the ayyam beed (13th, 14th, 15th
of lunar months) were fard (compulsory).
In the beginning, some of the commands for fasting in Ramadan were very strict, like it
was allowed to eat and drink after sunset as long as one did not sleep, but if any one slept
than he was not permitted to eat or drink anything at all, even if he went to sleep without
having any food or drink (after fasting). Also, one was not allowed to have sexual
intercourse at all at any time whatever. When these commands proved too harsh and many
incidents took place, they were abrogated and no more did any strictness remain.
SIGNIFICANCE & MERIT: Of the five basic essentials (or, pillars) of Islam, fasting is the
third. It is emphasized very much. If anyone rejects fasting as a prescribed duty then he is a
disbeliever. If he neglects it then he is a sinner to a high degree. It is stated in Durr ul
Mukhtar under the chapter on what voids fasting:
وَلَوْاَكُلَ عَمَدًا اشْهُرَةً بِلَاعُذْرٍ يُقْتَلُ
"If anyone eats during the month (of Ramadan) without reason and in public then
he should be killed."
The merit of fasting can be gauged from the fact that some ulama (Scholars) have given it
preference and more excellence over the glorious worship that salah is. However, a majority
of the scholars say that salah is superior over every other deed, even fasting. Apart from
salah, therefore, no other deed is at par with fasting.
BENEFITS OF FASTING: The greatest benefit of any deed and any kind of worship is to
gain Allah's pleasure, and that His mercy should embrace the doer in both the worlds. In
this sense the benefit of fasting will be great. There are also myriad other benefits of fasting.
We mention some of them:
(i)
Fasting ensures calmness and peace of heart. It curbs the influence of the evil
soul. The limbs particularly those that have a direct link with piety and evil

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become sluggish so hat one is less inclined to commit sin. It is as the saying:
'when the soul is hungry, all the limbs are satiated.' They are not motivated to
do what they do otherwise. 'When the soul is satiated, all the limbs are hungry
and driven to do their work.' For instance, when someone is hungry, his eye will
not be interested in looking at anything but when the belly is full, the eye will be
active and look at everything lawful and unlawful. The same thing may be said
of the other limbs.
(ii)
Fasting preserves the heart from ill-will and bad feeling which result from the
unnecessary occupation of the eye, tongue and other limbs, like over speaking of
the tongue and so on. One who fasts curbs exaggerated occupation of the limbs,
like excessive speech, etc. when the heart is clean, it inclines to good work 'and
seeks higher degrees.
(iii)
Fasting encourages one to be kind to the poor. A hungry person realizes the
plight of the poor.
(iv)
A fasting person experiences the condition of the poor and the needy. He goes
through their hardship. So, his rank rises high in the sight of Allah. It is said of a
saintly man Bishr Haafi. Someone visited him in winter and found him shivering
though he had ample warm clothing around. He did not wear them. When
asked, he said, "My brother, there are very many poor people and I cannot
arrange clothing for all of them. So, I do what I can do and endure the hardship
of winter and emulate them."
We observe the same motivating sentiments in the lives of the awliya who are known to
have prayed at every morsal while having their meals:
اللَّهُؤَ لَاتُوَاخِذُنِي بِحَقِّ الْجَائِعِيْنَ
(O Allah, do not question me concerning the rights of the hungry people).
It is reported about Sayyiduna Yusuf a>Jule that when drought (and fumine) took the
entire country in its stride, he did not eat to a full stomach though he had a vast stock of
provision lest he forget the plight of the hungry and that he might maintain a resemblance
to the hungry and famine strike masses.
SECTION I
الفَضل الآول
DEVIL ARE LOCKED IN RAMADAN
(١٩٥٦) عَنْ أَبيْ هُرَيْرَةً قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا دَخَلَ رَمَضَاهُ فُتِحَتُ ابْوَابُ
الَّمَاءِ وَفِيْ رِوَايَةٍ فُتِحَتْ أَبْوَابُ الْجُنَّةِ وَغُلِّقَتْ أَبُوَابُ جَهَنَّمَ وَسُلْسِلَتِ الشَّيَّاطِيْنُ وَفِيْ رِوَايَةٍ فُتِحَتُ
أَبُوَابُ الرَّحْمَةِ(متفق عليه)
1956. Sayyiduna Abu Hurayrah رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"with the advent of Ramadan, the gates of heaven are opened." According to another
version: "The gates of paradise are opened. And the gates of hell are closed, and the
devils are fettered. According to another version; "The gates to mercy are opened."1
1 Bukhari # 1899, Muslim # 2-1079, Darimi # 1775, Muwatta Malik # 59 (Siyam).

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COMMENTARY: 'The gats of heaven will be opened' to mean that Allah's mercy will
descend lavishly and deeds of the creatures will be taken up without any hindrance, and
all prayers will be granted.
As for the gates of paradise being opened this means that the creatures will be inclined to
perform deeds that lead them to paradise.
And 'the gates of hell will be closed' implies that those who fast will be enabled to keep away
from deeds that take to hell. They abstain from grave sins while their minor sins are forgiven.
The devils are put in chains and their ability to incite mankind is taken away; some
authorities say that this means that the devils refrain from tempting people who, an their
part, do not succumb to their promptings. Fasting curbs man's beastly tendencies and
promotes his mental abilities that lead to piety. This is why fewer sins are committed in
Ramadan and more people engage in worship.
EXCLUSIVE GATE
(١٩٥٧) وَعَنْ سَهْلِ بُنِ سَعْرٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي الْجُنَّةِ ثَمَانِيَّةُ أَتْوَابٍ مِنْهَا بَابٌ
يُسَمَّى الرَّيَّاكُ لَا يَدْخُلُهُ إِلَّ الشَّائِمُوَْ (متفق عليه)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Sahl ibn Sa'd .1957
said, "there are eight gates of paradise. There is one of these called ar-Rayyan None
but who fast till enter through it."1
(١٩٥٨) وَعَنْ أَبِيْ هُرَيْرَةً قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَنْ صَامَ رَمَضَانَ إِيْمَانًا وَاحْتِسَابًا
غُفِرَلَهُ مَا تَقَدَّدَ مِنْ ذَنْبِهِ وَمَنْ قَامَـ رَمَضَانَ إِيْمَانًا وَاحْتِسَابًا غُفِرَلَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ وَمَنْ قَامَـ لَيْلَةَ الْقَدْرِ
إِيْمَانًا وَإِحْتِسَابًا غُفِرَلَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ (متفق عليه)
1958. Sayyiduna Abu Hurayrah narrated that Allah's Messenger صلى الله عليه وسلم said,
"He who fasts during Ramadan with faith (in Shari'ah (divine law) and the
obligatory nature of Ramadan) seeking reward (without ostentation or fear of
anyone but sincerely for Allah's sake) will earn forgiveness of his past sins. He who
stands during Ramadan with faith and hope for reward will earn forgiveness of his
past sins. He who stands (for prayer and worship) on the layltul qadr (night of
power, realizing its importance and excellence) with faith and hope for reward will
earn forgiveness of his past sins."2
COMMENTARY: The standing in the nights of Ramadan is for the salah of tarawih, to recite
the Quran and to remember Allah, and so on. If he is in Makkah then he should perform
the tawaf and umrah also.
Nawawi des, said that good deeds that expiate sins apply only to minor sins and they soften
the major sins. If a fortunate person has not committed sins, then his rank is raised in paradise.
REWARD FOR FASTING
(١٩٥٩) وَعَنْهُ قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كُلُّ عَمَلٍ ابْنِ أَدَمَ يُضَاعِفُ الْحْسَنَةَ بِعَشْرٍ أَمْعَالِهَا إِلى
1 Bukhari # 3257, Muslim # 166.1152, Ibn Majah # 1640.
2 Bukhari # 1901, Muslim # 175-760, Tirmidhi # 683, Ibn Majah # 1641, Darimi # 1774, Musnad
Ahmad 2-32.

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سَبْعِ مِائَةٍ ضِعْفٍ قَالَ اللهُ تَعَالِى إِلَّ الشَّوْمَ فَإِنَّه لِى وَأَنَا أَجْزِئُ بِهِ يَدَءُ شَهُوَتَهُ وَطَعَامَهُ مِنْ أَجْلِيُّ لِلَّائِمِ
فَرْحَتَانٍ فَرْحَةٌ عِنْدَ فِظْرِهِ وَ فَرْحَةٌ عِنْدَ لِقَاءِ رَبِّهِ وَلَخُلُوُفُ فَمِ الصَّائِمِ أَظْيَبُ عِنْدَ اللّهِ مِنْ رِيْحِ الْمِسْكِ
وَالصِّيَّامُ جُنَّهْ وَإِذَا كَانَ يَوْمُ صَوْمٍ أَحَدِكُمْ فَلَايَرْفُتُ وَلَّا يَصْخَبُ فَإِنْ سَابَّةُ أَحَدْ أَوْ قَاتَلَهُ فَلْيُقُلُ إِنٌّ
إِمْرُ؟ صَائِمٌ(متفق عليه)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .1959
said, "The reward of every pious deed of the son of Aadam a>Jude is multiplied, a
pious deed receiving a reward from ten times of seven hundred times. And Allah
·says, 'But not fasting because it is observed for My sake only so I alone will give a
reward for it. He (who fasts) abandons his desires and his food for my sake.' For
him who fasts are two happy moments; happiness at his iftar (breaking of fast) and
happiness when he will meet his lord. The odour of the mouth of one two fasts is
dearer to Allah than the fragrance of musk And, fasting is a shield. When it is the
day of fasting of anyone of you let him not be vulgar of speech and let him not
shout. If any one abuses him or contends with him, let him say, 'I am fasting."1
COMMENTARY: The least reward one piety fetches is like ten pieties. Depending on the
doer's sincerity and truth, the reward continues to multiply. The highest is like seven
hundred deeds, but sometimes it is more, like in Makkah it may be up to one hundred
thousand pieties for every one pious deed.
The reward for fasting, however, is unlimited, as Allah says. He alone knows what reward
He will give for it.
Fasting is the only worship that is unobserved by other people. He who fasts knows
whether he really is fasting or not and no one else can know it besides Allah who sees
everything. There is no possibility of fasting to demonstrate to other people. Contrary to
other forms of worship. Fasting has no form of its own.
Moreover, fasting is strenuous and taxes the body. One has to be patient and to compel
oneself. This is not so in other forms of worship.
AMAZING & WORRYING: Fasting was observed during the jahiliyah too only for
Allah. They associated none with him. However, now it is not merely for Allah any more.
People fast for some saintly men on their name and for them. May Allah preserve us all
from straying and error. May he make us subservient only to Him. Aameen!
SECTION II
الفَصلُ الثَّانِى
MERIT & BLESSINGS OF RAMADAN
(١٩٦٠- ١٩٦١) عَنْ أَبِي هُرَيْرَةً قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا كَاَ آَقَلُ لَيْلَةٍ مِنْ
شَهْرِ رَ مَضَانَ صُفِّدَتِ الشَّيَاطِيْنُّ وَمَرَدَةُ الْجِنِّ وَغُلِّقَتْ أَبْوَابُ النَّارِ فَلَمْ يُفْتَمُ مِنْهَا بَابٌ وَفُتِحَتْ أَبْوَابُ
الُجُنَّةِ فَلَمُ يُغْلَقِّ مِنْهَا بَابٌ وَيُنَادِئْ مُنَادٍ يَا بَاغِىَ الْخُبْرِ أَقْبِلْ وَيَا بَاغِىَ الشَّرِّ أَقْصِرُ و لِلْهِ عُتَقَاءُ مِنَ النَّارِ وَذَالِكَ
1 Bukhari 1904, Muslim # 164-1151, Tirmidhi # 714, Nasai'i # 2215, Ibn Majah # 1638, Darimi # 1770,
Musnad Ahmad 2/266.

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كُلَّ لَيْلَةٍ رَوَاءُ التِّزْ مِذِىُّ وَابْنُ مَاجَةً وَرَوَاهُ أَحْمَدُ عَنْ رَجُلٍ وَقَالَ التِّزْ مِذِىُّ هُذَا حَدِيُثْ غَرِيُبْ-
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .1960
said, "On the first night of Ramadan, the devils and the defiant jinns are shackled,
the gates of hell are shut, not one of them being opened, and the gates of paradise
are opened, not one of them being locked. An announcer proclaims. "O seeker of
good, step forward and O hankerer after evil desist, because Allah frees from Fire
(many who are consigned to it. You, too, could be one of those). This (proclamation)
is made every night (of Ramadan)."1
1961. (Also) from an unknown man (as above). 2
COMMENTARY: When the devils are put in shackles, they cannot tempt the people who
fast. However, there are some wretched ones who are incorrigible. It is their innate nature
to sin and be disobedient, and they continue in their ways.
Those who need, earn reward, Even a simple good deed conveys them to high stations. The
evildoers are called upon to desist and repent. This is an opportune moment to pray and
seek forgiveness.
SECTION III
اَلْفَضْلُ الثَّالِثُ
(١٩٦٢) عَنْ أَبِ هُرَيْرَةً قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَتَّاكُمْ رَمَضَاهُ شَهْرٌ مُبَارَكْ فَرَضَّ اللّهُ
عَلَيْكُمُ صِيَّامَهُ تُفْتَهُ فِيْهِ أَبْوَابُ السَّمَاءِ وَتُغْلَقُّ فِيْهِ أَبْوَابُ الْجَحِيْمِ وَتُقَلُّ فِيْهِ مَرَدَةُ الشَّيَاطِيْنِ لِلّهِ فِيْهِ لَيْلَةٌ
خَيْرٌ مِنْ الْفِ شَهْرٍ مَنْ حُرِمَ خَيْرَهَا فَقَدٌ حُرِمَ- (رواه احمد والنسائى)
1962. Sayyiduna Abu Hurayrah narrated that Allah's Messenger صلى الله عليه وسلم said,
"The blessed month of Ramadan is upon you Allah has prescribed for you its fasts.
The gates of heaven are opened in it and the gates of hell are shut in it. The defiant
devils are fettered in it. There is in it a night of Allah that is better than one
thousand months. If any one is deprived of its good then he is indeed dispossessed
of every thing."3
COMMENTARY: Mulla Ali Qari usa+, said that only those devils are chained in Ramadan
who are defiant. Thus, one reason for those who continue to commit sin is that the
unchained devils make mischief by tempting the wretched people of whom the
commentary on the previous hadith (# 1960/1) speaks. However, this contention of Mulla
Ali Qari is debatable in the light of the first hadith (# 1956) of this chapter which save inat
(all) devils are fettered in Ramadan.
Mawlana Shah Muhammad Ishaq Dahlawi al>, said that the defiant devils are chained
and it concerns specific people while the putting of all devils in shachies pertains to other
specific people. The defiant devils are prevented from tempting the grave sinners, so they
`fall into minor sins now and then. As for the devils, on the whole, they are prevented from
tempting the righteous people. They abstain from grave sins but if they happen to commit
a sin, they make haste to repent.
1 Tirmidhi # 682, Nasai'i # 2094, Ibn Majah # 1642, Musnad Ahmad # 4-311 (Bukhari # 1898, Muslim
# 1079).
2 Musnad Ahmad 4-312.
3 Nasai'i # 2106, Musnad Ahmad 2-230.'

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There is yet another explanation. Apart from the devils, man commits some sins on the
instigation of his own soul. Hence, while people are safe from the promptings of the devils,
they continue to succumb to the desires of their own souls, even in Ramadan.
As for the laylatul qadr, the least one could do is offer the salah of isha and of fajr with the
congregation. If he does that, he will get some portion of the blessings of this night.
To be dispossessed of everything actually implics 'to be deprived of perfect reward.'
FAST WILL INTERCEDE
(١٩٦٣) وَعَنُ عَبْدِ اللَّهِ بْنِ عَمْرٍ و آَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ الصِّيَّامُ وَالْقُرْأنْ يَشْفَعَانٍ
لِلْعَبْدِ يَقُوْلُ القِيَامُ أَىْ رَتٍّ إِّى مَتَمْتُهُ الطَّعَامَ وَالشَّهَوَاتِ بِالنَّهَارِ فَشَقِّعْنِيْ فِيْهِ وَيَقُوْلُ الْقُرْآنُ مَنَّعْتُهُ
الثَّوْمَ بِاللَّيْلِ فَشَفِّعْنِ فِيْهِ فَ يُشَفَّعَانٍ رَوَاءُ الْبَيْمَقِىُّ فِىْ شُعَبِ الْإِيمَانِ-
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Abdullah ibn Amr .1963
said, "Fasting and the Quran will intercede for the slave (of Allah). Fasting will
say. 'O my Lord, I kept him away from his food and his desires by day, so accept my
intercession for him.' The Quran will say. 'I kept him away from sleep in the night.
Do accept my intercession for him.' Their intercession shall be accepted."
BEING DEPRIVED OF LAYLATUL QADR
(١٩٦٤) وَعَنْ آَنَسِ بْنِ مَالِكٍ قَالَ دَخَلَ رَمَضَائُ فَقَالَ رَسُولُ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِكَّ لهُذَا
لشَّهُرَ قَدْ حَضَّرَكُمْ وَفِيْهِ لَيْلَةٌ خَيْرٌ مِنْ أَلْفِ شَهْرٍ مَنْ حُرِمَهَا فَقَدْ حُرِمَ الْخَيْرَ كُلَّهُ وَلَا يُحْرَمُ خَيْرَهَا إِلََّ كُلُّ
مَخْرُوْمٍ(رواه ابن ماجة)
1964. Sayyiduna Anas ibn Maalik رضى الله عنه narrated that when Ramadan began,
Allah's Messenger صلى الله عليه وسلم said "Surely, this month has come to you. There is in
it a night better than one thousand months. He who is denied it is denied all good.
However, it is only the wretched, unfortunate who are denied it."1
COMMENTARY: The hadith emphasizes that full advantage must be taken of the mouth of
Ramadan by worshipping Allah day and night.
MONTH OF BLESSINGS
(١٩٦٥) وَعَنْ سَلْمَانَ الْفَارِسِيّ قَالَ خَطَبَنَا رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فِي أَخِرِ يَوْمٍ مِنْ شَعْبَانَ
فَقَالَ يَا أَيُّهَا لِنَّاسُ قَدْاَ ظَلَّكُمْ شَهْرْ عَِيُهْ شَهْرٌ مُبَارَكْ شَهْرٌ فِيْهِ لَيْلَةُ خَيْرٌ مِنْ أَلْفِ شَهْرٍ جَعَلَ اللهُ صِيَامَهُ
فَرِيْضَةً وَقِيامَ لَيْلَةٍ تَطَوُّعًا مَنْ تَقَّرَّبَ فِيْهِ بِخَّصْلَةٍ مِنَ الْخُدْرِكَاتَ كَمَنُ أَذْى فَرِيْضَةٌ فِيْمَا سِوَاهُ وَمَنْ آَتْى
فَرِيْقَةٌ فِيْهِ كَانَ كَمَنُ أَذْى سَبْعِيْنَ فَرِيْضَةً فِيْمَا سِوَاهُ وَهُوَ شَهْرُ الشَّبْرِ وَالصَّبْرُ ثَوَابُهُ الْجَنَّةُ وَشَهْرُ الْمُوَاسَاةِ
وَشَهْرٌ يُزَادُ فِيْهِ رِزُقُ الْمُؤْمِنِ مَنْ فَطَّرَ فِيْهِ صَائِمًا كَانَ لَهُ مَغْفِرَةً لِذُنُوْبِهِ وَعِثْقَّ رَقَبَتِهِ مِنَ الثَّارِ وَكَانَ لَهُ
1 Ibn Majah # 1644.
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مِثْلُ أَجْرٍٍ مِنْ غَيْرِ آَنْ يَنْتَقِصَ مِنْ أَجْرِهِ شَيْ قُلْنَا يَارَسُولَ اللَّهِ لَيْسَ كُلُّنَا نَجِدُ مَا نُفَظِّرُ بِهِ الشَّائِمَ فقَّالَ
تَسْوُلُ اللهِ صلَّى اللهُ عَلَيْهِ وَسَلَّمَ يُعْطِى اللّهُ هُذَا القَّوَابَ مَنْ فَطَّرَ صَائِمًا عَلَى مَذْقَةٍ لَبَنٍ أَوْ تَمْرَةٍ أَوْ شَرُبَةٍ مِنْ
◌َّاءٍ وَمَنْ أَشْبَعَّ صَائِمًّا سَقَّاءُ اللّهُ مِنْ حَوْضِئْ شَرْبَةٌ لَا يَخْمَأُ حَتَّى يَدْخُلُ الْجِنَّةَ وَهُوَ شَهْرٌ آوَّلُهُ رَحْمَةٌ وَأَوْسَطُه
مَغُفِرَةٌ آخِرُهُ عِثْقْ مِنَ النَّارِ وَمَنْ خَفَّفَ عَنْ مَمْلُؤْكِهِ فِيْهِ غَفَرَ اللَّهُ لَّهُ وَأَعْتَقَّهُ مِنَ النَّارِ.
1965. Sayyiduna Salman Farisi As an , narrated that on the last day of Sha'ban,
Allah's Messenger ,4,lào delivered to them a sermon in which he said, "A great
month is coming to you, O people. It is a blessed month. It has a night that is better
than one thousand months. Allah has prescribed thousand months. Allah has
prescribed fasting during the month as fard (compulsory), and worship in its nights
as an optional worship. If anyone engages in worship (in a supererogatory effort)
during the month with some deeds to draw near Allah, then it will be equivalent to
the discharge by him of the fard (compulsory) acts in any other month. If anyone
discharges an obligatory act (fard (compulsory)) in this month then he will be
though one who has performed seventy fard (compulsory) in any other month. It is
the month of patience and the reward of patience is paradise (for, he abstains from
food and drink and passionate desires). It is a month of sympathy and compassion
(so attend to the poor and needy). It is the month in which the provision of a (rich or
poor) believer is increased. If someone gives (from his lawful earnings) iftar to one
who is fasting in this month, then this deed will get him forgiveness of his sins and
put him away from hell and he will get a reward like the reward of the one who is
fasting without his reward being decreased in any way." They (the sahabah) e &>
said, "O Messenger of Allah, all of us cannot find something to serve as iftar to the
fasting one." He said, "Allah grants this reward to him who gives iftar to one who
fasts with some dilate milk or a date or some water to break his fast. If anyone feed
the fasting one to the point of satiation, then Allah will give him to drink from my
pond (kawthar) such that he will not feel thirst (after that) till he enters paradise.
And, the month of Ramadan is one whose beginning is mercy. Who middle is
forgiveness and whose conclusion is deliverance from hell (for believers only). If
during this month, anyone makes light the burden of his slave, then Allah will
forgive him and deliver him from hell.'1
COMMENTARY: Optional worship in the nights of Ramadan include the tarawih etc. If
anyone does not engage in them then he deprives himself of reward and is liable to
punishment. This does not mean that the salah of tarawih is optional or supererogatory, for
it is sunnah (Practice of Prophet ,, 4,le ano) muwakadah. According to a hadith in Abu
صلى الله عليه وسلم Dawud when the moon of Ramadan was sighted, Prophet Muhammad
commanded (Sayyiduna) Bilal que ano, to announce that the tarawih should be offered and
fasting be observed.
After drinking the water of al-Kawthar, one would not feel thirsty till he enter paradise.
Then, of course, no thirst will be experienced in paradise at all. It is as Allah says( 20:118):
1 Bayhaqi Sha'ab ul Eeman # 1-3608.
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إِنَّكَ لَا تَظْمَأُفِيْهَا
{You shall not thirst therein)
That mean the man will never feel thirsty.
CAPTIVE RELEASED
(١٩٦٦) وَعَنِ ابْنِ عَبَّاسِ قَالَ كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا دَخَلَ شَهْرُ رَمَضَّاتَ أَطْلَقَ كُلَّ
آسِيٍْوَأَغْلِى كُلَّ سَائِلٍ-
1966. Sayyiduna Ibn Abbas as an +, narrated that with the advent of the month of
Ramadan, Allah messenger صلى الله عليه وسلم set free every captive (or prisoner), and gave
(something) to every beggar.1
COMMENTARY: The prisoners could have been imprisoned for violation of Allah's rights
or for rights of fellow men. The Prophet Muhammad صلى الله عليه وسلم got the permission of the
concerned men to released the latter kind. Or, he only released these prisoners who were
taken for violation of his own rights. Generous he was always, and in Ramadan, his
generosity knew no bounds.
PARADISE ADORNED
(١٩٦٧) وَعَنِ ابْنِ عُمَرَاَّ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ إِّ الْجُنَّةَ تُزَخْرَفُ لِرَمَضَاتَ مِنْ رَأْسِ
الْخُوْلِ إِلَى حَوْلٍ قَابٍِ قَالَ فَإِذَا كَانَ آوَّلُ يَوْمٍ مِنْ رَمَضَأَنَ هَبَّتْ رِئْمُ تَحْتَ الْعَرْشِ مِنْ وَرَقِ الْجَنَّةِ عَلَى
الْحُوْرِ الْمِيْنِ فَيَقُلْنَ يَارَتٍّ اجْعَلُ لَنَا مِنْ عِبَادِكَ أَزْوَاجًا تَقَُّّ بِهِمْ أَعْيُنُنَا وَتَقَّزَّأَعْيُنُهُمُ بِنَا- رَوَى الْبَيْهَقِىُّ
الْأَحَادِيْثَ الثَّلَاثَةَ فِى شُعَبِ الْإِئْمَانٍ-
صلى الله عليه وسلم narrated that the Prophet Muhammad رضى الله عنه Sayyiduna Ibn Umar .1967
said "Surely paradise is adorned for Ramadan from the beginning of the year till
the year that follows. When it is the first day of Ramadan, a wind blows under the
throne from the leaves of paradise on the large eyed maidens. They say 'O Lord!
Cause for us husbands from among your servants t hat we should be happy with
them and they should be happy with us."2
COMMENTARY: The beginning of the year could mean Muharram the first month of the year,
or Shawwal the month following Ramadan. In short, its blessing last all through the year.
The Prophet Muhammad صلى الله عليه وسلم said elsewhere that against each day that a man fasts, he
is given a large eyed maidan in paradise in huge canopies of pearl. This is as Allah's words
حُوُرْ مَّقْصُوْرَاتٌ فِي الْخِيَّامِ
{Houris will guarded in pavilions} (155:72)
PARDONED ON THE LAST NIGHT
(١٩٦٨) وَعَنْ أَبِي هُرَيْرَةَ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ قَالَ يُغْفَرُ لِأُمِّهِ فِيْ آخِرِلَيْلَةٍ فِيْ رَمَضَانَ قِيْلَ
1 Bayhaqi # 3629.
2 Bayhaqi Shu'ab ul Eeman # 3653.

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يَارَسُولَ اللَّهِ أَهِىَ لَيْلَةُ الْقَدْرِ قَالَ لَا وَلَكِنَّ الْعَامِلَ إِنَّمَا يُوَفِى أَجْرَهُ إِذَا قَضَى عَمَلَهُ(رواه احمد)
صلى الله عليه وسلم Sayyiduna Abu Hurayrah narrated that the Prophet Muhammad .1968
said that the members of his ummah are forgiven on the last night of Ramadan.
Someone asked him if that was the laylatul qadr. He said, "No Rather, the worker is
paid his remuneration in full when he finishes the work (assigned to him)."1
COMMENTARY: The pardon will follow obedience to Allah's command to fast and this
great obligation is discharged. The initial words are not the Prophet Muhammad's la.
own but Sayyiduna Abu Hurayrah do, has quoted him in indirect speech.
CHAPTER - II
بَابُ رُوْيَةِ الْهِلَالِ
SIGHTING THE NEW MOON
SECTION I
· اَلْفَضْلُ الْأَوَّلُ
BEGIN& END FASTING WITH THE NEW MOON
(١٩٦٩) عَنِ ابْنٍ عُمَرَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَّا تَصُوُمُوْا حَتَّى تَرَوُا الْهِلَالَ وَلَّا تُفْطِرُوْا
حَتّى تَرَؤُهُ فَإِنْ ◌ُّ عَلَيْكُمْ فَاقْدِرُوْا لَهُ وَفِيْ رِوَايَةٍ قَالَ الشَّهْرُ تِسْمُ وَعِشْرُوُنَّ لَيْلَةُّ فَلَا تَسُوْمُوا حَتَّى
تَرَؤُهُ فَإِنْ خُذَّ عَلَيْكُمْ فَاكُمِلُوا الْعِذَّةَ ثَلَاثِينَ (متفق عليه)
1969. Sayyiduna Ibn Umar رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"Do not begin to fast (for Ramadan on the 30th Sha'ban) unless you see the new
moon and do not end fasting till you see it (for the eed). If the sky is cloudy over
you (or invisible for some reason) then make a surmise whether it should appear."
According to another version: "The month is of thirty days. So do not began to fast
till you see it. If the sky is cloudy over you. Complete the number thirty (of the
month before beginning to fast or to end fasting)."2
COMMENTARY: If the new moon is not sighted or no testimony is receiged for it on the
twenty ninth then do not begin or end fasting.
A month can be a twenty-nine nights, so efforts should be made to see the new moon on
this night. The ulama (Scholars) say that it is wajib Kifayah (adequate obligation) on the
people to try to see the new moon for Ramadan on the 29th of Sha'ban.
(١٩٧٠) وَعَنْ أَبِي هُرَيْرَةً قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ صُوْمُوْا لِرُؤْيَتِهِ وَأَفْطِرُ ؤُ الرُّؤْيَتِهِ فَِرُ
◌ُّ عَلَيْكُمْ فَأَ كُمِلُوْا عِدَّةَ شَعْبَانَ ثَلَاثِينَ (متفق عليه)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .1970
said, "Begin to fast when you see it (the new moon) and cease to fast when you see
it, but if the whether is cloudy then complete the number of Sha'ban as thirty days,
(And make Ramadan in the same way.)"3
1 Musnad Ahmad 2-292.
2 Bukhari # 1906, Muslim # 3-1080, Abu Dawud # 2320. Tirmidhi # 684, Nasai'i # 2121, Ibn
Manh1654, Darimi # 1684, Muwattta Maalik # 2 (Siyam)
3 Bukhari # 1909, Muslim # 18-1081, Nasai'i # 2124, Darimi # 1685, Musnad Ahmad 5-42.

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DO NOT PREDICT APPEARANCE O F MOON THROUGH ASTRONOMY
(١٩٧١) وَعَنِ ابْنِ عُمَرَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِنَّا أُمّةُ أُقِيَّةٌ لَا تَكْتُبُ وَلَا تَحْسِبُ الشَّهْرَ
لهُكَذَا وَهُكِّذَا وَهُكَّذَا وَعَقَدَ الْإِبْهَامَ فِي الثَّالِفَةِ ثُمَّ قَالَ الشَّهْرُ هُكَّذا وَهُكَذَا وَهُكَذَا يَهْنِى تَمَامٌ
الثَّلاثِينَ يَعْنِيْ مَرَّةً تِسْئًا وَعِشْرِيُنَّ وَمَرَّةً ثَلَاثِيْنَّ (متفق عليه)
1971. Sayyiduna Ibn Umar رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"We (the Arabs) are an unlettered ummah and can neither write nor count. The
month is this much and this much (closing his first twice and opening them). And
the third time (he closed his fists and opened nine fingers and) he kept the thumb
tucked in then he said, "The month is this much, this much and this much."
(meaning thirty days not tucking in the thumb at all). He meant that the month is
twenty nine days sometimes and thirty days sometimes.1
COMMENTARY: The hadith means to say that it is not for us to follow the calculations
of astronomy. Also, such computation is not reliable. We only go by the actual sighting
of the moon. If it is confirmed according to the rules of Shari'ah (divine law), fasting
should begin or end.
MONTH OF RAMADAN & DHUL HIJJAH
(١٩٧٢) وَعَنْ أَبِيْ بَكْرَةً قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ شَهْرًا عِيْدٍ لَا يُنْقَصَانٍ رَمَضَّاُ
وَذُوالْحِجَّةِ(متفق عليه)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Bakrah .1972
said, "Both the months of eed, Ramadan and Dhul Hijjah, are never faulty."2
COMMENTARY: Even if a month is of twenty nine days, it is not faulty in the sense that it will
bring a lesser reward or attract incomplete command (in relation to months of thirty days)
DO NOT FAST BEFORE RAMADAN BY A COUPLE OF DAYS
(١٩٧٣) وَعَنْ أَبيْ هُرَيْرَةً قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَا يَتَقَّدَّ مَنَّ أَحَدُكُمُ رَمَضَانَ بِصَوْمٍ
يَوْمٍ أَوْيَوْ مَيْنِ إِلَّ أَنْ يَكُوُجُ رَجُلْ كَانَ يَصُوْمُ صَوْمًا فَلْهُمْ ذَالِكَ الْيَوْمَ (متفق عليه).
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .1973
said, "NO one of you must fast just before Ramadan by a day or two. But, if he is
accustomed to fast (on that day) then he may fast on that day."3
COMMENTARY: If anyone is used to fast on a certain day and that day happens to
coincide with 29th or 30th Sha'ban, then he is not precluded from fasting on this date.
The prohibition to fast a day or two ahead of Ramadan is to avoid combining the optional
with the obligatory and assuming a resemblance to the people of the Book who were
accustomed to optional fasting before the prescribed fasting. This prohibition is actually
makruh (detested) according to Mazhar. alas,
1 Bukhari # 1913, Muslim # 15-1080, Abu Dawud # 2319, Nasai'i # 2141, Musnad Ahmad 2-122.
2 Bukhari # 1912, Muslim # 31-1089, Abu Dawud # 3323, Tirmidhi # 692, Ibn Majah # 1659, Musnad
Ahmad 5-38.
?
3 Bukhari # 1914, Musilm # 21-1082, Abu Dawud # 2335, Tirmidhi # 685, Nasai'i # 2130, Ibn Majah #
1650, Darimi # 1689, Musnad Ahmad 2-521.

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الفضلُ الثَّانِى
SECTION II
PROHIBITION TO FAST DURING LAST HALF OF SHA'BAN
(١٩٧٤) عَنْ آَيْ هُرَيُرَةَ قَالَ قَالَ رَسُولُ اللهِ صَلَى اللّهُ عَلَيْهِ وَسَلَّمَ إِذَا انْتَصَفَ شَعْبَابُ فَلَاتَصُوْمُوْا - (رواه
ابوداود والترمذى وابن ماجة والدارمى)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .1974
said, "when half of the month of Sha'ban is over, cease to fast."1
COMMENTARY: No fast apart from the redeeming fast or any other wajib (obligatory) fast
must be kept during the last half of Shaban. This prohibition is of the kind nahi tanzihi and its
objective is to facilitate the ummh who may otherwise find weakness in Ramadan. Those
people who are strong are not disallowed to fast during these days. Similarly it is mustahab
(desirable) not to fast on the day of Arafah to preserve energy for other forms of worship.
REMEMBER DAYS OF SHABAN
(١٩٧٥) وَعَنُّ أَبِيْ هُرَيُرَةَ قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أُحْصُوْا هِلَالَ شَعْبَانَ لِرَمَضَانَ
(رواه الترمذى)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .1975
said, "Count the (day of) the month of Sha'ban from the new moon for Ramadan."2
THE PROPHET MUHAMMAD صلى الله عليه وسلم FASTED IN SHA'BAN
(١٩٧٦) وَعَنْ أُمِّ سَلَمَةً قَالَتْ مَارَ أَيْتُ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَصُوْمُ شَهْرَيْنِ مُتَتَابِعَيْنٍ إِلََّثَعْبَانَ
وَرَمَضَانَ- (رواه أبوداود والترمذى والنسائى وابن ماجة)
1976. Sayyidah Umm Salamah &s &s +, narrated that she had not seen the Prophet
Muhammad صلى الله عليه وسلم fast two months consecutively except Sha'ban and Ramadan.3
COMMENTARY: This hadith will be explained in the chapter VII about voluntary fast
against hadith # 2036, etc, insha Allah.
FASTING WHEN IN DOUBT
(١٩٧٧) وَعَنْ عَمَّارِبْنِ يَاسٍِ قَالَ مَنْ صَامَ الْيَوْمَ الَّذِى يُقَتُّ فِيْهِ فَقَدْ عَمِى أَبَا الْقَاسِمِ صَلَّى اللهُ عَلَيْهِ
وَسَلَّمَ- (رواه ابوداؤد والترمذي والنسائي وابن ماجة والدارمى)
1977. Sayyiduna Ammar ibn Yasir said, that if any one fasts on the day of which
he is unsure (whether it is 1st Ramadan or not) then he has disobeyed Abu Al-
4. صلى الله عليه وسلم Qasim
COMMENTARY: The Yawm ash-shak (the day on which it is doubtful) is after the thirtieth
night of Sha'ban on completing twenty nine days. The moon is not sighted but there is a
1 Abu Dawud # 22327, Tirmidhi # 738, Ibn Majah # 651, Darimi # 1240.
2 Tirmidhi # 687.
3 Abu Dawud # 2336, Tirmidhi # 231, Nasai'i # 2175, Ibm Majah # 1648.
4 Tirmidhi # 686, Abu Dawud # 2334, Nasai'i # 2188, Ibn Majah # 1645, Darimi # 1682, Also: Bukhari
chapter 11 (Bade of Fasting) heading prior to hadith # 1906.