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testimony from the person that is rejected, or from two sinners and that is not accepted. So,
the day following will be 30th Sha'ban a day called Yaum ush shak, because it is unsure
whether the day belongs to Sha'ban or is the 1st Ramadan. The night preceding had a cloudy
whether if the sky had been clear and the moon had not been sight then the 30th Sha'ban
would not have been a yawum ush shak (the day on which it is doubtful)
The hadith says that it is makruh (unbecoming) to fast for Ramadan or any wajib (obligatory)
on the yaum ush shak. There is, however, scope to keep an optional fast. For instance, if
anyone has been fasting from the first of Sha'ban, he may fast on this day too Or if this day
coincides with the day on which a person is accustomed to fast, then it is better for him to
fast on it. It is also better for one who is used to fast on the last three days of Sha'ban. In all
other cases, besides these, the distinguished (learned) may fast on this day forming an
intention to observe an optional fast but he masses should not take any food to drink till
middy (or noon) and wait for any acceptable testimony of the sighting of the moon. If none
is forthcoming then they partake of food and drink: This was the practice of Sayyiduna Ibn
.رضى الله عنه and other sahabah رضى الله عنه Umar
As for the intention formed on the day (when it is uncertain whether Ramadan has begun
or not), the person who is not accustomed to fast on this day (and he is among the
distinguished).should say; 'I form an intention to observe an optional fast,' but he should
not contemplate to regard it as a fast of Ramadan if the moon should be sighted. This kind
of an intention is makruh (unbecoming); 'If it is Ramadan then this fast will be considered to
be of Ramadan otherwise it will be an optional or a wajib (obligatory) (specifying the kind
of) fast. However, if anyone forms such an intention and it is established that Ramadan has
begun, his fast will be regarded as of Ramadan.
As against this, if anyone forms an intention while fasting; 'If today, it is Ramadan then this
is my fast but if this day is not Ramadan then this is not my fast.' Then he will not have fast
then he will not have fasted neither an optional fast nor a fast of Ramadan even if it is
established that the month of Ramadan had begun.
TESTIMONY OF NEW MOON
(١٩٧٨) وَعَنِ ابْنِ عَبَّاسِ قَالَ جَاءَ آَعْرَائِيٌ إِلَى النَّبِيِّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ إِّ رَأَيْتُ الْهِلَالَ يَغْنِىِ هِلَالَ
رَمَضَّانَ فَقَالَ أَتَشْهَدُ أَنْ أَّ إِلهَ إِلَّ اللّهُ قَالَ نَعَمْ قَالَ أَتَشْهَدُ أَكَّ مُحَتَّدًّا زَّسُولُ اللَّهِ قَالَ نَعَمْ قَالَ يَا
بِلَالْ آَذِّبُ فِي النَّاسِ آَ يَصُوُمُوْا غَدًا(رواه ابوداود والترمذى والنسائى وابن ماجة والدارمى)
1978. Sayyiduna Ibn Abbas w a >, narrated that a villager came to the Prophet
Muhammad صلى الله عليه وسلم and testified that he had seen the new moon, meaning the
new moon of Ramadan. So, he asked him, "Do you testify that there is no God but
Allah?" He said, "Yes!" He asked again, "Do you testify that Muhammad is Allah's
Messenger?" He said, Yes!" He said, "O Bilal, announce to the people that they
should fast tomorrow.1
COMMENTARY: This hadith is evidence that if a person is a known sinner and immodest
then his testimony about sighting the moon of Ramadan will not be reliable and will be
unacceptable. Also, it is not a pre-requisite to use the word 'testimony' when bearing
1 Abu Dawud # 2340, Tirmidhi # 691, Nasai'i # 2113, Ibn Majah # 1652, Darimi # 1692, 2-9, Musnad
Ahmad.

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witness to the sighting of the moon.
Moreover, the testimony of only one person is acceptable for the sighting of the moon
of Ramadan. The hanafis follow this procedure. However, this applies when the
weather is cloudy.
If the sky is overcast on the night following 29th Ramadan, the testimony for the new moon
for eed will be acceptable only from two men, or one man and two women who are just
and free, and it will be binding to use the word 'testimony'. Besides, the conditions of
testimony change according to the situation and when the sky is clear then a group of
people will have to bear witness.
(١٩٧٩) وَعَنِ ابْنِ عُمَرَ قَالَ تَرَائِّ النَّاسُ الْهِلَالَ فَأَخْبَرْتُ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِنَّ رَأَيْتُه فَقَامَ
وَآمَرَ النَّاس پِصِيامِه(رواهابوداود والنسائى)
1979. Sayyiduna Ibn Umar رضى الله عنه narrated that the people were assembled to
observed the new fmoon. He informed Allah's Messenger صلى الله عليه وسلم that he had
seen it, so he fasted and instructed the people to fast.1.
SECTION III
الفَصلُ الثَّالِثُ
PROPHET MUHAMMAD صلى الله عليه وسلم COUNTED THE DAYS OF SHABAN
CAREFULLY
(١٩٨٠) عَنْ عَائِشَةً قَالَتْ كَاتَ رَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَتَحَفَُّظُ مِنُ شَعْبَانَ مَالَا يَتَحَقَّهُظُ مِنْ
غَيْرٍ ثُمَّ يَصُوْمُ لِرُؤْيَةٍ رَمَضَانَ فَإِنْ خُقَّ عَلَيْهِ عَدَّثَلَاثِيْنَ يَوْمًّا ثُمَّ صَامَ(رواهابوداؤد)
1980. Sayyidah Ayshah رضى الله عنها narrated that Allah's Messenger صلى الله عليه وسلم used to
count the days of Sha'ban very carefully, such as he did not do for other months.
Then on sighting the new moon of Ramadan, he fasted, if the sky was overcast (and
the moon was not seen). He counted thirty days and fasted. 2
COMMENTARY: It was the Prophet Muhammad's صلى الله عليه وسلم practice that he was very
careful in Sha'ban whose days he counted meticulously to avoid any confusion about the
moon of Ramadan. He was not as attentive to days of any other month because the other
months had not any duty associated with them except the month of Hajj (pilgrimage) but that
is singular in that all people are not affected by it and it is not fard (compulsory) every year.
FASTING AFTER SEEING THE MOON
(١٩٨١) وَعَنْ أَبِيِ الْبَخْتَرِيِّ قَالَ خَرَجُنَا لِلْعُمْرَةِ فَلَمَّا نَزَلْنَا بِبَطْنٍ تَخْلَةً تَرَآ أَيْنَا الْهِلَالَ فَقَالَ بَعْضُ الْقَوْمِ
هُوَابْنُ ثَلَاثٍ وَقَالَ بَعْضُ الْقَوْمِ هُوَ ابْنُ لَيْلَيْنِ فَلَقِيْنَا ابْنَّ عَبَّاسٍ فَقُلْنَا إِنَّارَ أَيْنَا الْهِلَالَ فَقَالَ بَعْضُ الْقَوْمِ
هُوَّابُنُ ثَلَاثٍ وَقَالَ بَعْضُ الْقَوْمِ هُوَابْنُ لَيْلَيْنِ فَقَالَ آَنَّ لَيْلَةٍ رَأَيْتُهُوْهُ قُلْنَا لَيْلَةَّ كَذَا وَكَذَا فَقَالَ إِّ
رَسُوْلَ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مُدَّةُ لِلْرُّؤْيَّةِ فَهُوَ لَيْلَهُ رَأَيْتُمُوْهُ وَفِي رِوَايَةٍ عَنْهُ قَالَ أَهْدَلْنَا رَمَضَاجٌ وَتَخْنُ
1 Abu Dawud # 2342, Darimi # 1691.
2 Abu Dawud # 2325, Musnad Ahmad 6-149.

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بِذَاتٍ عِرُقٍ فَأَزْسَلُنَا رَجُلًا إِلَى ابْنِ عَبَّاسِ يَسْأَلُهُ فَقَالَ ابْنُ عَبَّاسٍ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّوَإِّ
اللهُ تَعَالِى قَدْأَمَدَّهُ لِرُؤْيَتِهِ فَإِنْ أُغْمِىَ عَلَيْكُمْ فَأَكُمِلُوا الْحِدَّةَّ- (رواه مسلم)
1981. Sayyiduna Abdul Bukhari alus, said that they set out to perform the umrah
(from Kufah) and stopped at Makhlah. There, they assembled to see the new moon.
Some of them said that it was three nights old and some said that it was two nights
old. When they met (Sayyiduna) Ibn Abbas us a >, they told him what the people
thought. He asked, "When had you seen the new moon?" They told him that they
had seen it on such and such a night. He said, "Allah's Messenger , at &t .
determined Ramadan according to the time it was sight you saw it.".
According to another version: They saw the new moon of Ramadan when they were
at Dahat Irq (near Nakhah) They sent a man to Sayyiduna Ibn Abbas usd ++, to ask
him how old the moon was (because they had differed among themselves about it).
He said that Allah's Messenger صلى الله عليه وسلم had said, "Allah, the Exalted, has
extended the limit of Sha'ban till the new moon of Ramadan is sighted. So, if the
sky is overcast (on the 29th) complete the number of days (of Sha'ban to thirty and
begin to fast thereafter)"1
COMMENTARY: The advent of Ramadan depends on the sighting of the moon. If it seems
large that makes no difference. Rather, it is said that if the moon is large on the night it is to
appear then that is a portent of the Last Day. There are some rulings about seeing the moon.
If the moon is sighted on 30th sha'ban during the day before zawwal or after it then it must
be regarded as the moon of the night to follow. Hence, neither it signifies the beginning of
Ramadan on the day, not it calls for fasting to be observed on that day. Similarly, if moon is
sighted during the day on 30th Ramadan, neither will people break their fast and cease
fasting nor will the day be regarded as the day of eed. It is wajib (obligatory) ul kifayah to
look for the moon on the 30th night of Sha'ban when the date was 29th in the day.
If moon is sighted (of Ramadan) at one place, then the people of all places around will have
to fast in the morning (following the night) as wajib (obligatory), and differences in weather
will not be considered. Imam Abu Hanifah &les, follows this ruling, but Imam Shafi'l (RH()
and Imam Ahmad al-, consider the differences in weather in the different places, and they
hold that if people of a city sight the moon that is not enough for people of another city.
A person who has sighted the moon of Ramadan but this testimony is not accepted, is
himself bound to fast according to his own sighting. If he does not fast, then he will
have to redeem it.
1 Muslim # 30-1088.

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CHAPTER - III
باب
VARIOUS ISSUES CONCERNING FASTING
SECTION I
الفَضلْ الْأَوَلُ
(١٩٨٢) عَنْ أَنَسٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ تَسَخَّرُوا فَإِشَّ فِي السَّحُوْرِ بَرَكَةً(متفق عليه)
1982. Sayyiduna Anas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"Have the pre-dawn meal, for, there is a blessing a having suhur (pre-down meal
before commencing fast)."1
COMMENTARY: Something must be eaten before fasting at the time of sahr. According to a
hadith: "Have the pre-dawn meal even if it is a sip of water." This command is not wajib
(obligatory) but mustahab (desirable) to obey sahr is the last portion of the night, sahur is a noun
and means food at sahar and suhur is a verbal noun meaning 'to eat at the time of sahar.'
There is blessing in it because it is a sunnah (Practice of Prophet ,,le ano) to have the pre-
down meal. To abide by the sunnah (Practice of Prophet ,+,Is ano) fetches a great reward
apart from providing energy to fast.
SUHUR DISTINGUISHES THE FAITHFUL FROM THE PEOPLE OF THE BOOK
(١٩٨٣) وَعَنُ عَمْرٍو بُنِ الْعَاصِ قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ فَضْلُ مَابَيْنَّ صِيَّامِنَا وَصِيَّامِ آَهُلٍ
الْكِتَابِ اكْلَةُ الشَّحُرِ(رواه مسلم)
1983. Sayyiduna Amr ibn al-Aas usa +, narrated that Allah's Messenger said, "The
difference between our fasting and the fasting of the people of the Book (Jews and
Christians) is the eating of sahr (by us)."2
COMMENTARY: In early Islam, it was forbidden to eat in the night after having gone to
sleep just as the people of the Book were forbidden. Later, it was permitted to eat in the night.
HASTENING TO BREAK FAST AT ITS LAWFUL TIME
(١٩٨٤) وَعَنْ سَهْلٍ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَا يَزَالُ النَّاسُ خَيْرٍ عَجَّلُوا الْفِطْرَ (متفق عليه)
1984. Sayyiduna Sahl رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said, "The
people will not cease to be in a good condition till they are quick to break the fast."3
COMMENTARY: To be quick to break the fast is to not delay to break it just as the sun sets
(when it is lawful to break the fast) the sign of it in the cities is that darkness spreads high
on the eastern horizon from where dawn arises but it is not necessary that darkness covers
the centre of the sky.
Hastening to break the fast at sunset also distinguishes us from the people of the Book.
They wait for the stars to rise high. Among the Muslims, the Rawafid do this. Hence,
hastening to break the fast contradicts them, too.
1 Bukhari # 1923, Muslim # 45-1095, Tirmidhi # 708, Nasai'i # 2144, Ibn Majah # 1692, Darimi # 1696,
Musnad Ahmad 3-99.
2 Muslim # 46-1096, Tirmidhi # 708, Nasai'i # 2166, Darimi # 1697.
3 Bukhari # 1957, Muslim # 48-1098, Ibn Majah # 1697, Muwatta Maalik 18.3-6, Musnad Ahmad #
22868.

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According to sahih ahadith, it is a sunnah (Practice of Prophet صلى الله عليه وسلم) to have the iftar
(break fast) before the salah of maghrib.
THE TIME OF IFTAR
(١٩٨٥) وَعَنْ عُمَرَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ إِذَا اقْبَلَ اللَّيْلُ مِنْ هُهُنَا وَآَدْبَرَ النَّهَارُ مِنْ هُهُنَّا
وَغَرَ بَتِ الشَّمْسُ فَقَدْ أَفْطَرَ الشَّائِمُ (متفق عليه)
1985. Sayyiduna Umar رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"When the night comes from here (meaning the east which is covered with
darkness) and the day departs from there (the west) and the sun sets (completely),
the fasting one has his iftar."1
COMMENTARY: The fasting one is said to have has iftar even though he may not have had
anything to eat or drink. Or, he has come to the time to break it. Or, he must break his fast
at this time. These are three possible meanings of the concluding words.
FASTING WITHOUT BREAK
(١٩٨٦) وَعَنْ أَبِي هُرَيْرَةَ قَالَ تَى رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ عَنِ الْوِصَالِ فِ الشَّوْمِ فَقَالَ لَهُ رَجُلْ
إِنَّكَ تُوَاصِلُ يَارَسُولَ اللّهِ قَالَ وَآَيُّكُمُ قِّغْلِى إِنْ آَبِيْتُ يُطْعِمُنِيْ رَنٍْ وَيَسْقِيْنِى (متفق عليه)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .1986
disallowed them to fast without observing a break. So, someone submitted to him,
"But, you do fast without break, O Messenger of Allah." He asked, 'which of you is
like me? I am given to eat and drink during the night."2
COMMENTARY: This kind of fasting is called al-wisal. It is to fast without break for two
days or more. It is not allowed because it causes weakness and one cannot devote fully to
other kinds of worship. The ulama (Scholars) disagree on whether it is forbidden, allowed
or makruh (unbecoming) to the people other than the Prophet Muhammad صلى الله عليه وسلم . Some
of them say that it is allowed and the Prophet Muhammad صلى الله عليه وسلم advised the people
against it only out of mercy and kindness for them and they cite the hadith of Sayyidah
Ayshah رضى الله عنها that the Prophet Muhammad صلى الله عليه وسلم disallowed wisal only out of
compassion for the people. It is reported that some sahabah (Prophet's companions) &+,
Aamir ,رضى الله عنه like Ibn Mumar رحمه الله and some tabiun رضى الله عنه like Adullah ibn Zubayrعنهم
ibn Abdullah ibn Zubayr at ,, Ibrahim Tayuri al ), did fast without break. But most
ulama (Scholars) say that it is disallowed. Imam Abu Hanifah al. Imam Maalik aus,
and Imam Shafi als, classify it as makruh (unbecoming), but they differ on whether it is
makru tahrimi or makruh (unbecoming) tanzihi (detested for purigation). The majority of the
ulama (Scholars) say that it was specific with the Prophet Muhammad صلى الله عليه وسلم and the
hadith also says so. The Sufis who engaged in deep devotion and imposed restrictions on
themselves drank a handful of water after each fast so that should not be the ones to keep
fast without break.
.
1 Bukhari # 1954, Muslim # 51-1100, Abu Dawud # 2351, Tirmidhi # 698, Darimi # 1700.
2 Bukhari # 1961, Muslim # 57-103, Abu Dawud # 2361, Darimi # 1703, Muwatta Maalik # 39 (Siyam),
Musnad Ahmad 6.258.

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The Prophet Muhammad صلى الله عليه وسلم said that he was fed food and drink. This was not
actual food and drink. He was free of this need.
SECTION II
الفضلُالثانی
WHEN TO FORM AN INTENTION TO FAST
(١٩٨٧) عَنْ حَقْصَةً قَالَتُ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنْ لَمْ يُجُمَّعِ القِيَامَ قَبْلَ الْفَجُرِ فَلَاصِيَّامُ
لَهْ رَوَاهُ التِّرْمِذِىُّ وَأَبُوُ دَاؤدَ وَالنَّسَائِىُّ وَالدَّارِمِيُّ وَقَالَ أَبُوْ دَاوُدَ وَقَقَدْ عَلَى حَفْصَةً مَعْمَرْ وَ الزُّبْدِىُّ وَابْنُ
عُيْنَةٌ وَيُؤْنُسُ الْآَئُِّ كُلُّهُمْ عَنِ الزُّهْرِئُ۔
1987. Sayyidah Hafsah رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said, "If
any one does not form an intention before dawn to fast (that day) then he has not
fasted (perfectly).1
Abu Dawud said that Ma'mar Zubaydi Ibn Uyaynah and Yunus Ayliy narrated. It
from zuhri tracing it only up to Sayyidah Hafsah.
COMMENTARY: Imam Maalik holds that the intention should be formed as the hadith
says in the night whatever the kind of fast. While Imam Shafi'I ales, and Imam Ahmad say
the same thing for fard (compulsory) fasts, Imam Ahmad al-, said, that the intention for
optional fasts maybe formed up to zawal of that day and Imam Shafi'I. ale>, said that it can
be formed up to before sunset that day.
The Hanafis say that the intention for fasts of Ramadan, optional nature or against vows
may be formed upto before zawwal but for redeeming fasts it should be formed in the
night (before beginning the fast).
THE LAST TIME FOR MEAL BEFORE DAWN (SUHUR)
(١٩٨٨) وَعَنْ أَبِيْ هُرَيْرَةً قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا سَمِعَ النِّدَاءَ أَحَدُكُمْ وَالْإِنَاءُ فِي يَدِ؟
فَلَا يَضَعَهُ حَتَّى يَقُفِىَ حَاجَتَهُ مِنْهُ(رواهابوداؤد)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .1988
said, If any of you hears the adhan and has a vessel in his h and t hen he should not
put it down till he finishes his need from it (of drinking or eating)."
COMMENTARY: If anyone is having his pre-dawn meal and the adhan for fajr is called
then simply on that basis he must not stop his intake, provided he is certain that dawn has
not begun and there still is time for suhur. But, if dawn has commenced then the time for
suhur is over and he must cease to eat and drink.
Ibn Maalik alus, said that if one does not known that dawn has begun then he must not
stop eating and drinking, but if he known, or has doubts, that down has risen then he must
give up food and drink.
Some authorities say that the hadith refers to the adhan of maghrib. This would imply that
though it is masnun to abandon eating and drinking on hearing t he adhan, yet if anyone
hears the adhan of maghrib at the time of iftar then he must finish what he is eating or
1 Abu Dawud # 22454, Tirmidhi # 730, Nasai'i # 2393, DArimi # 1698, Maalik Muwatta# 5 (Siyan),
Musnad Ahmad 6-287.

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drinking and then go for the salah of maghrib.
WHEN THE TIME IS UP BE QUICK TO BREAK FAST
(١٩٨٩) وَعَنُّ أَبِي هُرَيْرَةً قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ اللَّهُ تَعَالِى أَحَبُّ عِبَادِىٌ إِلَىَّ أَعْجَلَهُمُ
فِطْرًا- (رواه الترمذى)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .1989
said that Allah, the exalted, says, "The dearest of My slaves to Me is he who is
quick to break fast (when it is time for it)."1
IFTAR WITH DATE & WATER
(١٩٩٠) وَعَنْ سَلْمَاَ بْنِ عَامِرٍ قَالَ قَالَ تَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا أَفْطَرَ أَحَدُكُمْ فَلْيُفْطِرُ عَلى
تَمْرٍ فَإِنَّه بَرُكَةٌ فَإِنْ لَمْ يَجِدْ فَلْيُفْطِرْ عَلى مَاءٍ فَإِنَّ طَهُوُرْ ـ رَوَاهُ التِّزْ مِذِىُّ وَأَبُوُ دَاوُدَ وَابْنُ مَاجَةً وَالدَّارِمِئُّ
وَلَمْ يَذْكُرْ فَإِنَّه بَرَكَةٌ غَيْرُ التِّزْمِذُّ-
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Salman ibn Aamir .1990
said, "When any of you breaks his fast, he should break it with dates because
they are a means of blessing, but if he does not find any date, then he should break
his fast with water because it is purifying."2
The words 'O means of purifying are found only in Tirmidhi.
COMMENTARY: The instruction to break fast with dates or water is a recommendation of
the category of mustahab (desirable). The wisdom behind breaking fast with a date is that an
empty stomach accepts something sweet like a date readily and it digests it. It also
invigorates the system quickly particularly the eye sight. Moreover, the Arabs found a
sweet dish mostly in dates, they were more accustomed to it. As for water, it is a good
purifying agent both inwardly and out wardly.
THE PROPHET MUHAMMAD'S صلى الله عليه وسلم IFTAR
(١٩٩١) وَعَنْ أَنٍّ قَالَ كَاتَّ النَّبِىُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يُفْطِرُ قَبْلَ أَنْ يُّصَلِّ عَلَى رُطِّبَاتٍ فَإِسْ لَّهُ
تَكُنْ رُطَبَاتْ فَتُمَيْرَاتْ فَإِنْ لَمْ تَّكُنْ تُمَيْرَاتٌ حَسَاحَسَوَاتٍ مِنْ مَاءٍ - رَوَاءُ التِّرْمِذِىُّ وَأَبُوْ دَاؤُدَ وَقَالَ
التِّرْمِذِىُّ هُذَا حَدِیُثْ حَسَنٌ غَرِيُبْ۔
1991. Sayyiduna Anas رضى الله عنه narrated that Allah's Messenger صلى اله عليه وسلم used to
break his fast, before offering the salah (of maghrib), with some fresh dates. If there
were not any fresh dates, then dry dates. If there were no dry dates, then he drank
some (say three) sips of water.3
COMMENTARY: According to a hadith of Abu Ya'la at, the Prophet Muhammad ali.
jule liked to break his fast with three dates or any such thing as was not cooked on fire.
It is wrong on the part of some people to say that residents of Makkah must break their fast
1 Tirmidhi # 700, Musnad Ahmad 2-329.
2 Tirmidhi # 658, Musnad Ahmad 4-17, Abu Dawud # 2355, Ibn Majah # 1699, Darimi # 1701.
3 Abu Dawud # 2356, Tirmidhi # 696, Musnad Ahmad 3-164.

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with the water of zamzam before taking dates. Not only is this not masnun, it is also contrary
to sunnah (Practice of Prophet صلى الله عليه وسلم) because the Prophet Muhammad صلى الله عليه وسلم stayed
in Makkah for many days after the conquest of Makkah, but he did no such thing.
SERVING MEAL TO ONE WHO FASTS
(١٩٩٢) وَعَنْ زَيْدِ بْنِ خَالِدٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنْ فَظَّرَ صَائِمًا أَوْ جَهَّزَ غَازِيَّافَلَهُ مِثُلُ
أَجْرِهِ- رَوَاءُ الْبَيْهَقِيُّ فِيْ شُعَبِ الْإِيْمَانِ وَمُحِىّ السُّنَّةِ فِيْ شَرُحِ السُّنَّةِ وَقَالَ صَحِيمُ-
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Zayd ibn Khalid .1992
said, "If anyone serves iftar to one who is fasting or he equips a warrior then he
earns a reward like theirs."1
MERIT OF IFTAR
(١٩٩٣) وَعَنِ ابْنِ عُمَرَ قَالَ كَاَ النَّبِىُّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ إِذَا أَفْطَرَ قَالَ ذَهَبَ الثَّلَمْأُ وَابْتَلَّتِ الْعُرُوْقُ
وَثَبَتَ الْأَجْرُ إِنْ شَاءَ اللهُ(رواه ابوداؤد)
صلى الله عليه narrated that the Prophet Muhammad رضى الله عنه Sayyiduana Ibn Umar .1993
() used to say on breaking his fast, "Thirst is quenched, the arteries are moist and
reward is assured, insha Allah."2
COMMENTARY: The ummah is told through this saying that worship requires a little
effort, but fetches abundant eternal reward.
PRAYER AT IFTAR
(١٩٩٤) وَعَنْ مُعَاذِ بْنِ زُهْرَةً قَالَ إِّ النَّبِيِّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ كَاكَ إِذَا أَفْظَرَ قَالَ اللَّهُؤَّ لَكَ صُمْثُ
وَعَلَى رِزْقِكَ أَفْطَرُتُ - رَوَاهُ أَبُوْ دَاؤدَ مُرْسَلًا-
1994. Sayyiduna Mu'adh ibn Zuhrah رضى الله عنه narrated that when the Prophet
Muhammad صلى الله عليه وسلم broke his fast he prayed:
اللَّهُوَّ لَكَ صُمْتُ وَعَلَى رِزْقِكَ أَفْطَرْتُ
(O Allah, for you did I fast and with your sustenance have I broken my fast).3
COMMENTARY: Generally the words:
وَبِكَ أُمَنْتُ وَعَلَيْكَ تَوَقَُّتُ
(and in you do I believe and on you do I rely).
are added after () {;) (for you did I fast). Though they are not known through any
hadith, yet they are correct as for as their meaning is concerned.
Ibn Majah àluz, has reported a hadith that whatever supplication is made at the time of
iftar by one who fasts is not rejected, but is granted (Hadith # 1752)
The Prophet Muhammad Igledno is known to have made these prayers to at the time of iftar:
1 Bayhaqi in Shu'ab ul Eeman, Sharh us Sunan, Musnad Ahmed 4-114.
2 Abu Dawud # 2357.
3 Abu Dawud # 2358 in a Mursal form.

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يَاوَاسِعَ الْفَضْلِ اغْفِرْ لِى
(O the generous with favour, forgive one). And
الْحَمْدُ لِلّهِالَّذِىْ آَعَاذَنِيْ فَصُمُتُ وَرَزَقَنِى فَأَفْظُرُتُ
(Praise belongs to Allah who has helped, me, so I have fasted and gave me
provision so I have broken my fast).
SECTION III
اَلْفَضْلُ الثَّالِثُ
REWARD FOR HAVING IFTAR EARLY
(١٩٩٥) عَنْ أَبيْ هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَا يَزَالُ الدِّيْنُ ظَاهِرًّامَا عَجَّلَ النَّاسُ
الْفِطْرَ لِأَنَّ الْتَّهُوْدَ وَالنَّصَارَى يُؤَخِّرُونَ- (رواه أبوداود وابن ماجة)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .1995
said, "The religion (of Islam) will not cease to dominate as long as people are quick
to break their fast because the Jews and Christians defer (doing it)."1
COMMENTARY: See the commentary on the hadith # 1984. To have iftar quickly
distinguishes Muslims from the followers of false religions and demonstrates the
supremacy and glory of the religion of Islam. However, to emulate these strayers is to
cause loss to religion. Allah says about it (in verse 51 of surah al-Ma'idah):
يَأَيُّهَا الَّذِيْنَ أَمَنُوا لَا تَتَّخِذُوالْيَّهُوْدَ وَالنَّصْرِى أَوْ لِيَاءَ بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ وَمَنْ يَتَوَلَّهُمْ قِّنْكُمْ فَإِنَّهِ مِنْهُمُ
{O you who believe, take not the Jews and the Christians as friends. They are
friends of each other. And whosoever among you takes them as his friends, he
indeed is one of them} (5:51)
(١٩٩٦) وَعَنْ آَبِيْ عَطِيَّةً قَالَ دَخَلْتُ أَنَا وَمَسْرُوْقٌ عَلَى عَائِشَةً فَقُلْنَا يَا أُمِّ الْمُؤْمِنِيْنَّ رَجُلَانٍ مِنْ أَصْحَابٍ
مُحَتَّدٍ صَلَى اللّهُ عَلَيْهِ وَسَلَّمَ أَحَدُهُ مَا يُعَجِّلُ الْإِفْطَارَ وَيُعَجِّلُ القَّلوَةَ وَالْآخَرُ يُؤَخِرُ الْإِقْطَارَ وَيُؤَخِرُ الَّلَاةَ
قَالَتْ آَيُّهُمَا يُعَجِّلُ الْإِفْظَارَ وَيُعَجِّلُ الصَّلاَةَ قُلْنَا عَبْدُ اللَّهِ بْنُّ مَسْعُودٍ قَالَتُ هُكَّذَا صَنَعَ رَسُولُ اللَّهِ صَلَّى
اللهُ عَلَيْهِ وَسَلَّمَ وَالْآخَرُ أَبُوْ مُؤْسى(رواه مسلم)
1996. Sayyiduna Abu Atiyah al , narrated that he and Sayyiduna Masruq al das
visited Sayyidah Ayshah que a+, and said to her, "O Mother of the believers! Of
two sahabah of Muhammad صلى الله عليه وسلم, one hastens to have the iftar and to offer
the salah while the other defers the iftar and the salah." She asked them, "Which of.
the two hastens to have the iftar and to offer the salah?" They said, "Abdullah ibn
Mas'ud رضى الله عنه!" She said, "This is how Allah's Messenger صلى الله عليه وسلم did." And the
2 رضى الله عنه other one was Abu Musa
COMMENTARY: Sayyiduna Abdullah ibn Mas'ud . alt+, was a great scholar and jurist.
1 Abu Dawud # 3353, Ibn Majah # 1698, Musnad Ahmad 2-450.
2 Muslim # 49-1099, Abu Dawud # 2354, Tirmidhi # 702, Nasai'i # 2141, Musnad Ahmad 6-48.

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He abided by the sunnah (Practice of Prophet صلى الله عليه وسلم) . Sayyiduna Abu Musa رضى الله عنه was
also a great prominent sahabi. He may have done as he did to show that it was allowed to
do so, or he may have had some excuse for doing that, Or, perhaps he did it occasionally
(for some reason)
PREDAWN MEAL IS A BLESSING
(١٩٩٧) وَعَنِ الْعِرْبَاضِ بُنِ سَارِيَةً قَالَ دَعَانِيِ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِلَى السُّحُوْرِ فِى رَمَضَانَ
فَقَالَ هُلُؤَّ إِلَى الْغِدَاءِ الْمُبَارَكِ (رواه ابوداود والنسائى)
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Irbad ibn Sariyah .1997
, invited him to a pre-dawn meal (suhur) in Ramadan, saying "Come to the
blessed meal before dawn."1
(١٩٩٨) وَعَنْ أَبيْ هُرَيْرَةً قَالَ قَالَ تَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ نِعْمَ سُحُوْرُ الْمُؤْمِنِ الشَّمَرُ (رواه ابوداؤد)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .1998
said, "The best food for the believer for the suhur is a meal of dates."2
CHAPTER - IV
KEEPING THE FAST PERFECT
بَابُ تَنْزِئُهِ الضّوْم
We shall mention in this chapter the things that make the fast invalid, and the things that
take away the reward of fasts, and those that diminish their reward, Hence, it becomes
necessary to refrain from all these things as have a bad effect on fasts.
While those things that make the fast invalid will be mentioned against the ahadith in this
chapter as they come, here all these issues have been brought together in the light of the
reliable books of figh in detail to enable the readers to benefit from them. These are
adapted from imdad ul fatah sharh Nurul fedah. This book is regarded as reliable by the
Arabs and is used by them. The issues are arranged therein in a proper order. We have also
referred to Durr ul Mukhtar for some rulings.
WHAT DOES NOT INVALIDATE FAST
· If any one does not remember that he is fasting and eats or drinks something or has
sexual intercourse then his fast is not invalidated whether it is a fard (compulsory) or
optional fast.
· If anyone forgets and has sexual intercourse but remembers before finishing it then
if he withdraws himself, his fast remain intact. If he does not withdraw but goes
through the act, his fast becomes void, and he will have to redeem it but will not
have to make an expiation. However, some authorities maintain that an expiation
is not due only if the act is cut short before the climax or excitement of the body
resulting in ejaculation (seminal discharge).If he retains the excitement, expiation
1 Abu Dawud # 2344, Nasai'i # 2163.
2 Abu Dawud # 2345.

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will become due like when a man withdrawn his penis and inserts it again he will
have to make an expiation.
· If anyone engages in sexual intercourse intentionally before dawn and while he is
engaged dawn rises, then he must cut it short immediately. If he not only does not
withdraw but also goes through the excitement then he will have to make an
expiation. If does not excite his body and also does not withdraw then only his fast
will become invalid.
. If anyone who is in the course of a sexual intercourse withdraws fearing the rise of
dawn but experiences an ejaculation after rise of dawn though he had withdrawn
then his fast will not be faulty.
. If anyone is eating or drinking unintentionally then other people must remind him
(that he is fasting) because it is makruh (unbecoming) not to remind him, provided
he is strong enough to complete the fast. If he does not remember that he is fasting
even after being told and continues to eat and drink then it is necessary for him to
redeem the fast. However, if he is not strong enough to fast then it is better not to
remind him that he is fasting.
· If any one experiences ejaculation on looking at a woman's sexual organ then his
fast is not invalidated.
· If anyone commits an unnatural act with an animal and experiences an ejaculation,
some ulama (Scholars) say that his fast becomes invalid while others hold that it
does not become invalid. If there is no ejaculation, then all of them agree that his
fast is not void merely because of the unnatural act.
· If there is an ejaculation after self abuse (masturbation), the fast is invalidated and
has to be redeemed but expiation is not necessary. It must be known that this dirty
act (masturbation) is not lawful even in days other than Ramadan if the intention is
to accomplish a sexual desire, but it is hoped that if the intention is merely to
satisfy the sexual appetite (desire) then there is no resentment at that. This means
that if anyone engages in this act simply to enjoy himself then it is absolutely
unlawful for him, but if he is so restless that if he does not discharge semen he
might be driven to adultery then masturbation might not make him a sinner, but
resorting to it constantly is a sin.
. If any one has an ejaculation after thinking of a woman then his fast is not invalidated.
. If two women commit on unnatural act, their fast will not be void. But, if they have
ejaculation the fast will be void and will have to be redeemed.
· Applying oil does not invalidate the fast because if anything enters the body
through the pores then it does not make a fast defective. It is like a person having a
bath to cool himself.
. If anyone applies collyrium then his fast remains intact even if there is some savour
in the throat or its colour is apparent is the mucus or spit, because there is no passage
between the eye and the brain. This is why tears are shed by the eye as though a
heavy extract or sap or something. It is affirmed in the hadith of Sayyidah Ayshah
applied collyrium even when he صلى الله عليه وسلم that the Prophet Muhammad رضى اللّه عنها
fasted. Similarly if one applies eye drops or milk with oil in the eyes, the fast does not
be void even if there is some bitter taste in the throat or even a sweet savour.
. If anyone swallows something like a bread etc while it is tied to a string whose end

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he holds in his hand, his fast will not be void unless it snaps from the string and
drops into his belly. When it breaks off from the string and lodges in his belly, his
fast is invalidated.
. If anyone inserts a piece of wood or such other thing in his throat and holds the
other end in his hand, then his fast will not be invalid.
. If anyone inserts his finger in the anus, or a woman inserts it in the vagina, then the
fast does not become void unless the finger is moist with water or oil in which case
the fast will be invalidated.
. Cupping or backbiting does not invalidate a fast though they cause reward to
be reduced.
. If anyone resolves to break his fast but eats or drinks nothing then his fast is
not disturbed.
· If smoke enters anyone's throat without his intention or choice then his fast does not
become void because it is not possible to avoid it. Even if he shuts his mouth smoke
will go through his nostrils. It is like the moistness that is retained in the mouth after
rinsing it but does not harm the fast. However, if any one inhales smoke willfully in
any manner then his fast will become void whatever the source of smoke, incense,
aloe stick, etc. Thus, if anyone burns something fragrant and inhales its fames
willfully knowing that he is fasting then his fast will become invalid because this is
something that can be avoided. People often neglect this issue. They must exercise
care and this cannot be compared to sniffing musk, rose and other fragrance. The
sweet smelling smoke that is inhaled is very different .. Fast is nullified even when
smoke of a hookah (an oriental tobacco pipe) is inhaled because it is drawn in
willfully and it satisfies a desire. Often, it is used as a medicine.
·
If sweet or tears go down the throat, the fast is not defected if a small quantity is
involved. But if they are swallowed in a large quantity and they give a saline
flavour in the mouth then the fast in voided.
· Fast is not nullified by sniffing flowers, scent, etc.
· If anyone grinds flour or pulverizes medicine and some powder or a fly enters his
throat then his fast is not affected, even when he puts the medicine in small
wrappings because it is difficult to avoid these things.
. If anyone who fasts wakes up in a sexually defiled state, then his fast will not be
void, even he remains in that condition all day or most of the day and does not
have a purifying bath. However, he will deprive himself of reward for remaining
in a defiled, impure state and not offering the salah (prayer) and not engaging in
other forms of worship.
. If anyone who is fasting inserts into his penis through the outlet medicine, oil or
any object, or has them inserted, and they go up to the bladder too, Imam Abu
Hanifah al, and Imam Muhammad ales, hold that his fast remains undisturbed,
because nothing goes past the bladder. However, Imam Abu Yusuf als, said that
his fast becomes void. If these things do not reach the bladder then, according to all
three of them, his fast remains intact.
. If anyone sits in water which goes into his ears or he scratches his ear with a cotton
swab and it draws wax which is visible and though he puts it in again and again,
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. If any one draws back or swallows phlegm as most uncivilized people do, his fast
will not be void. Similarly, if any draws back his saliva that has come down to his
chin and hangs there, his fast will not be void but if it does not hang from his
mouth yet he licks it back from the chin into the mouth, his fast will be void.
Also, if a mouthful of phlegm is swallowed, Imam Abu Yusuf alus, holds that his
fast will be void, but Imam Abu Hanifah atus, regards that it will not be void.
Imam shafi's al>, said that if he is able to spit phlegm etc. yet he swallows it,
then his fast is void.
.
If one vomits involuntarily then his fast is not nullified howsoever much the
vomit, a mouthful or more. Also if the involuntary vomit goes down the throat,
the fast is not disturbed howsoever much it is. But, Imam Abu Yusuf aldes, said
that the fast is void in this case. If he swallows mouthful of vomit deliberately
then his fast is void in the sight of all the imams, but expiation will not be
necessary. If one does not vomit a mouthful then the fast is not affected. If
anyone vomits deliberately a mouthful then, according to unanimous opinion,
the fast becomes void. If it is not a mouthful, the fast will not be void in the sight
of Imam Abu Yusuf and this is a correct opinion, but Imam Muhammad an das,
said that even if it is not a mouthful. The fast will be void. If anyone vomits
deliberately less than a mouthful and it is swallowed down involuntarily, the fast
will not be void but if it is swallowed deliberately then, though there are two
opinions, the correct is that the fast will not be void.
. If any kind of food particles remains in the mouth on the teeth, for instance,
overnight and is swallowed during the day, it does not invalidate the fast
provided it is a tiny piece lesser than a gram and had not came out of the mouth
before being swallowed.
·
If blood from teeth or from some portion of the mouth goes into the throat, the
last will not be affected provided it does not go to the stomach directly without
mixing with saliva and being less than that does not leave its taste in the throat. If
blood goes into the stomach and is more than one's saliva or equal to it then the
fast will be nullified.
.
If someone who is fasting puts into his mouth something as small as a speck and
chews it and it spreads in his mouth, his fast is not voided provided he does not
relish its taste in his mouth. If that thing does not spread in his mouth and its taste
is felt in the throat, or he swallows in without chewing it and he does not even get
its taste in his throat, his fast will be void. If it is among those things on which an
expiation is necessary then he will have to make an expiation, otherwise it will be
necessary to redeem the fast.
THOSE THINGS THAT NULLIFY A FAST & MAKE EXPIATION & REDEEMING
NECESSARY
We must know first that if fast is invalidated, who is liable to make an expiation and when
it becomes necessary. It becomes necessary when the person fasting is sensible and adult;
. The fast concerns the month of Ramadan and is observed in Ramadan itself, meaning
that expiation does not become necessary on the redeeming fasts of R madan,
· He must have formed the intention (before dawn) in the night but if it was formed
after dawn then expiation will not be necessary on breaking the fast before the

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lawful time to end it;
. Nothing should have happened after ending the fast before time as makes expiation
necessary like onset of menses or lochia, and these will be explained later;
. Nothing must have transpired even before ending the fast' as does not make
expiation legal or necessary like undertaking a journey on beginning which one
may and his fast without being called upon to make an expiation unless if he ends
his fast before setting on a journey.
Hence, if all these conditions are found and one of the following nullifiers or fast
occurs then expiation and redeeming of fast will become necessary they are:
·
Having sexual intercourse of indulging in homosexuality in which cases both
parties the perpetrator ad on whom it is perpetrated will be responsible to make
expiation and to redeem the fast.
· Eating or drinking whether as nourishment or medicine. The ulama (Scholars)
define nourishment as food one desires to eat and the stomach's demand is
satisfied, or what corrects the body, or what is eaten customarily.
· Swallowing rain water, hail or snow, row meat, fat dried meat and wheat, but tiny
grain of wheat inserted in the mouth where it spreads will not call for expiation.
· Swallowing the spit of one's wife or beloved because it is a desire, but not spit of
any one else in which case only the fast is invalidated, and expiation does not
become necessary but fast will have to be redeemed.
· Little quantity of salt calls for expiation but not large quantity. However, it is
written in Khulasah and Bazariyah that the reliable and acceptable opinion is that
expiation become necessary whatever the quantity of salt eaten.
. Expiation will not be called for on eating undissolved barley because raw barley is
not eaten normally if it is dry. But if it is eaten from a fresh bunch even without
dissolving it then expiation will be binding
·
Armenian bole if it is eaten customarily, but if it is not normally consumed
expiation will not be necessary
• According to a hadith (الغيبة تفطر الصيام) (backbiting nullifies fast). The ulama (Scholars)
interpret it to mean that if one who fasts indulges in backbiting then he deprives
himself of his reward.
. However, if anyone backbites someone and afterwards deliberately eats food then
he is liable to make an expiation whether he knew the hadith or not, knew the
foregoing interpretation or not knew the jurist's edict that an expiation is liable, or
does not know because, the hadith aside, it is contrary to deduction that fast is
nullified after backbiting.
:
. There is another hadith (افطر الحاجم والمعجوم) (The one who cups and the one who is .
cupped have nullified their fast). If one who fasts 'has himself cupped, he is likely
to suffer weakness and may lose much blood, so might have to break his fast
before time. The one who cups might swallow some drops of blood. Hence, the
Prophet Muhammad صلى الله عليه وسلم stated so as a cautionary measure otherwise
cupping does not nullify the fast.
. If anyone cups or is cupped and is aware of this hadith so eats or drinks on the
assumption that his fast is nullified then only if he is aware of the foregoing
interpretation, he will have to make an expiation. It will also be liable on him if he

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learns of jurist's edict that his fast is nullified on cupping or having oneself cupped,
though the edict is against facts and the responsibility will rest on the jurists. If this
person did not know the interpretation of the hadith then he will not be liable to
make an expiation. The rulings for the previous hadith about backbiting and this one
about cupping are different because in the former case it is contrary to reasoning that
a fast should be nullified on backbiting and the ulama (Scholars) are unanimous
about the ruling, while it is not contrary to reason that a fast might be nullified on
cupping and moreover the ulama (Scholars) are not unanimous on its interpretation.
Some like Imam Awza'I aws, go by the literal meaning of the hadith.
· If a man is sensually excited and touches a woman, or kisses her, or sleeps with
her, or acts in decently with her but there is no ejaculation, or he applies collyrium
or has a vein burst or commits an unnatural at with an animal but has no
ejaculation, or he inserts his finger in his back and assumes that his fast is nullified
so deliberately eats and drinks something then an expiation will become necessary
only when a jurist has ruled that in these cases the fast is nullified, though his edict
will be erroneous. If the jurist does not issue an edict to the effect, expiation will. .
not be necessary, because a fast is not invalidated by the aforementioned things.
.
Expiation will be wajib (obligatory) on a woman who while fasting has sexual
intercourse willingly and with desire with a man who is compelled to have the
sexual intercourse. The expiation will be wajib (obligatory) only on the woman and
.
not on the man.
. If a woman knows that dawn has risen but does not disclose it to her husband and
persuades him to have sexual intercourse with her without his knowing that dawn has
spread, then an expiation will be binding only on the woman and not on the man.
WHEN EXPIATION IS WAIVED
· A woman deliberately ate food or had sexual intercourse willingly (while fasting,
so expiation became due on her) but during the course of the day, she had her
menses. So, the responsibility to make an expiation ceases from her.
. Someone fell ill or suffered a hardship due to which it is permitted not to fast and
the illness or suffering is natural, so the expiation liable on him will be waived.
· The condition of that being natural is applied because he might have broken his
fast deliberately and then wounded himself to by pass the expiation. Clearly, this
kind of suffering is created by himself (and expiation will not be waived).
However, the ulama (Scholars) are divided on this issue. Some agree that expiation
will be waived while other say that it will stand and not be waived. Kamal says
that the expiation will not be waived and this is correct opinion.
. : It is stated in Jama ul Uloom that if anyone (fasting) exerts himself too much by
walking along distance or toiling heavily so that he feels thirsty in an unbearable
manner and he drinks water and breaks the fast, an expiation becomes necessary.
Some scholars, however, say that expiation need not be made. Baqai has opted for
this opinion as stated in Tatar khaniyah.
RULINGS ABOUT EXPIATION
· The expiation. for a fast is to set free a slave, even a (non Muslim) disbelieving
slave. If one is unable to do that for want of sufficient means or non-availability of
slaves, then he must fast for two months, which means sixty days, successively

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without break, that being wajib (obligatory). These fasts must be continuous and on
such days on which the eed or the days of tashriq do not fall. (The days of tashriq
are the 11th, 12th and 13th of Dhul Hijjah). It is allowed to fast on these days
whatever the kind of fast. If he misses a fast before completing the sixty for a valid
reason or without reason, then he will have to begin all over again. Those days on
which he had fasted before the interruption will not be reckoned at all. The only
exception is the woman who gets her menses while keeping these fasts. She will
resume the count after her menses are over. But, if a woman has to interrupt
because she has post natal bleeding then she will have to begin all over again.
. If anyone is sick or inform and very old and cannot fast for sixty days, then it is
wajib (obligatory) for him to feed sixty needy people twice to a full stomach. He may
feed them on the same day morning and evening, or on two days in the morning,
or on two days in the evening, or at the time of isha and pre-dawn. However, it is a
pre-requisite that he must feed the same needy people, whom he had fed the first
time, again on the next time. If he feeds one set of people at one time and another
set a second time, that will not do. He will have to feed one of these two groups a
second time for his expiation to be valid of course, if he feeds, only needy person
for sixty days continuously, then his expiation will have been discharged and he .
may even feed a new needy person every day for there is no harm in that.
. If he gives sadaqah on a single day to. a single person equivalent to feeding sixty
needy people, or a little less then that, then it will not count for every one but will
be deemed to have been paid to only one person.
. It is enough to feed the sixty needy people only wheat bread without any
accompaniment like gravy. But barley bread cannot be fed without gravy.
Moreover, it is a prerequisite that all the sixty people fed must really be hungry. Even if
one of them is not hungry and does not eat like a hungry person then in his place another
hungry person will have to be fed.
· An alternative is to give to every needy person half sa (1kg 633 grams) wheat or its
flour or its parched meal. Or, they may be given one sa' barley or grapes or dates
on their value in rupees. All these people may be given at one time or at different
times.
. If anyone deliberately has sexual intercourse (many times) or eats deliberately
(many times), and thus nullified many fasts, then only one expiation is enough
provided he has not nullified any fast after making an expiation. For instance,
having paid towards an expiation for ten fasts that he had broken deliberately, he
again breaks one fast or two,he will have to make another expiation.
. The fast that he nullifies may not necessarily be of only one may not necessarily be
of only one Ramadan. They may be spread over more than a single Ramadan. This is
the correct ruling as stated in Dur Mukhtar. However, some authorities say that a
separate expiation need be made for each Ramadan. This is what Fatawa Alamgiri
prefers.
WHEN ONLY REDEEMING IS ENOUGH & EXPIATION IS NOT CALLED FOR
The general rule is that if a fast is invalidated with something that normally is not
nourishment, or because of a (Shariah (divine law)) permitted excuse to eat or inject
something, or indulging in sex but not obtaining complete sexual relief - then in these cases

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expiation is not necessary but only the fasts) must be redeemed.
.
If one who is fasting eats uncooked rice, or dry or kneaded flour than his fast will
break and he will have to redeem it.
. If anyone kneads flour of barley or wheat in water and sprinkles some sugar on the
preparation and eats it then he will be bound to make an expiation for his broken fast.
. If someone eats or swallows such things as are not normally eaten, remembering all
the while that he is fasting, then expiation is not wajib (obligatory) but he will only
have to redeem his fast. Examples of such eaten things are: American bole, dust,
mud, seed, cotton, swab, one's own saliva that has caught the colour of silk etc. other
examples are paper, raw fruit, shell of apricot, iron gold, silver, precious stone.
· If anyone has enema injected, pours drops of medicine in his nose, keeps medicine
in his mouth some of which dribbles down his throat or applies oil to his ear, then
in these cases his fast must be redeemed, expiation is not wajib (obligatory).
. There are conflicting views on pouring water in the ear, on purpose. 'Hidayah,'
Durr Mukhtar, Multaqi and 'Sharh Wiqayah' and many others rule that the fast is
not voided in this case. But, 'Qadi Khan and. Eath Qadeer'; write that the correct
verdict is that the fast is nullified and it will be necessary to redeem it.
. In the following cases, only the fast should be redeemed and there will be no
expiation to make.
-
. medicine is applied to a wound in the stomach and it goes into it,
- or, to a wound on the head and it creeps into the brain,
- rain water or ice goes into the throat and is swallowed accidentally.
-
Fast is broken by mistake while rinsing mouth or sniffing of water which
goes drown the throat,
-
Someone compels to break fast, say by having sexual intercourse, either
wife or husband compelling the other, but in this case, the one who
compels will have to make an expiation to alongwith redeeming the fast
while the one who is compelled will have to redeem the fast as wajib
(obligatory) and not make an expiation.
. If a female slave fear that she would fall ill and breaks her fast then she will have to
redeem it.
· Also, if a female slave breaks her fast when she feels weakness because of her work
of cooking or washing garments, then it is wajib (obligatory) on her to redeem the
fast. However, it must be borne in mind that if her master assigns her such work as
might preclude her from discharging her duty (fard (compulsory)) then she must
refuse to obey him.
. If any one pours water in the mouth of a fasting one while he is asleep, or the
fasting one himself drinks water during his sleep, his fast is invalidated and it will
be wajib (obligatory) on him to redeem the fast. This case cannot be likened to eating
or drinking out of forgetfulness. The same rule applies here as to slaughtering by
one who is sleep or one whose senses take leave of him. For, it is not lawful to eat
what they slaughter. But, if anyone forgets to say Bismillah while slaughtering then
it is allowed to eat what he slaughters. The same ruling applies here: if anyone
forgets and eats or drinks then his fast remains intact but if he eats or drink while
he is asleep then his fast will break.

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.
In these cases, only fast will be redeemed and expiation is not binding:
-
anyone forgets that he is fasting and eats after which he continues to eat
deliberately.
-
he has sexual intercourse through forgetfulness but afterwards he has it
again deliberately,
-
he forms an intention to fast during the day but then deliberately eats or.
has sexual intercourse,
he forms intention in the night to fast and in the morning he sat out on a
journey and then decided to reside there and ate something though it was
not allowed to him to break his fast,
-
he forms an intention in the night to fast and was a resident in the morning
and later embarked on a journey so become a traveller and, during his
journey, he intentionally ate or had sexual intercourse though he was not
permitted in this situation to break his fast.
In the forging the condition of travel is mentioned because if anyone who begins a journey
remembers something and returns home to collect it and before resuming his journey he
deliberately eats at his home, native city and dwellings then redeeming the fast and
expiation for that will be binding on him.
-
he abstains from food and drink and everything that is disallowed while
fasting but he did neither form the intention to fast nor had iftar,
-
he had the predawn meal or had sexual intercourse though he had doubts
about dawn having risen and, in fact, dawn had risen,
-
he presumed that the sun had set and had iftar though the sun had not set
till then,
. in all these cases, only fast will be redeemed and no expiation will be necessary. As
for anyone presuming that the sun had set and it had not set but he had his iftar,
here are differing opinions on the expiation being necessary. The jurist Abu Ja'far
aulas>, said that expiation is necessary in this case. If anyone presumes that the sun
has not set, yet he has iftar and, indeed, the sun has not set, then expiation will be
binding on him.
· If anyone commits an unnatural act with an animal or a corpse and experiences
ejaculation, or discharges semen by rubbing at anyone's navel or hand, or
.
ejaculates on touching or kissing someone, or breaks a redeeming fast of Ramadan.
- in all these cases, only fast will be wajib (obligatory) but only the fast will
have to be redeemed.
. If anyone copulates with a fasting woman who is asleep, her fast is nullified and
she will have to redeem it but no expiation will be binding on her.
. A woman forms an intention in the night to fast but in the morning she loses her sanity
and some man has sexual intercourse with her. She will have to redeem her fast.
· If a woman puts water or medicine into her vagina, or someone inserts into his
anus his finger moistened with oil or water, or someone makes istinja in such a
way that water goes up to his anus though this is less likely, or he overdoes the
intinja so that water seeps into his penis deep inside - then in al these cases it is
wajib (obligatory) to redeem the fast.
. If anyone has piles and the swelling tissues protrude and he washes them, so as long

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they do not revert inside before drying, the fast will not break. However, should they
revert inside before drying, water will go inside and the fast will become void.
· If a woman moists her finger with oil or water and inserts it in her vagina, or
anyone inserts cotton, cloth or pebble in his (or her) anus or the woman in her .
vagina and they disappear inside, the fast will be void and will have to be
redeemed. But, if one end of these things remains in the' hand outside) or they
reach only to the external portion of the vagina then the fast will not be void.
. If anyone swallows a thread holding one of its ends in his hand with which he
pulls it out, then his fast remains intact. But, if he swallows it all then his fast will
break and he will have to redeem it.
.
. If anyone intentionally inhales smoke into his brains or belly then expiation will
become necessary. The some applies to the fumes of cigarette, etc.
.. If anyone vomits deliberately even less than a mouthful then his fast will be void
and he will have to redeem it. But, the preferred opinion is what Imam Abu Yusuf
also, holds that if the vomit is not a mouthful then his fast will remain valid and he
will not have to redeem it. This is a correct verdict.
·
The fast will be invalid in all the following cases and will have to redeemed:
-
Someone vomited involuntarily a mouthful and swallows it,
Eats what was stuck to his teeth and was the size of a gram of larger,
-
Fails to form an intention in the night and even during the day and eats
something forgetfully and then formed the intention.
· If one who fasts loses consciousness and even if he remains unconscious for a
month he will have top redeem it, the fast but not of that particular day on which
or on whose night he lost consciousness because he might have formed an
intention in the night so that fast would be counted. After that day till he remained
unconscious the fasts due will have to be redeemed.
. If anyone remains insane all though Ramadan then he is not bound to redeem the
fasts, but if he was not insane for the whole month then he will have to redeem.
. If he suffered insanity in such a way that he regained sanity by day or after the
time of forming intention was over then will be deemed to be insane and that
command will apply to him and he will not be required to redeem the fasts.
·
If anyone fails to form an intention to fast in Ramadan and eats during the day.
Imam Abu Hanifah als, said that the expiation will not be wajib (obligatory), but
his two companions said that expiation will be wajib (obligatory).
. If someone's fast is invalidated for some reason, then he must respect the month of
Ramadan and abstain from eating, drinking and whatever is forbidden to a fasting one.
· In the same way, the woman who begin the day with her menses but becomes pure
in the course of the day must observe the same restrictions as one who fasts does.
. The same applies to a traveller who ends his journey and becomes a resident
somewhere the sick person who recovers, the insane who regains sanity, a minor
who attains puberty (adulthood) and a disbeliever who embraces Islam. All of
them will have to respect the month of fasting and observe the restrictions. All of
them will have to redeem the fast of this day, except the last two who are not
required to redeem and fast.
The woman who experiences menstruation or post natal bleeding, the sick person and the

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traveller, are not required to abstain from food and drink. However, they are bound to eat
and drink in private out of the view of the people's sight.
WHAT IS MAKRUH (UNBECOMING) &NOT MAKRUH (UNBECOMING) & WHAT IS
MUSTAHAB (DESIRABLE): If one who is fasting tastes something (and spits it out) without
a cogent reason, then it is makruh (disapproved) for him. But, if he has an excuse for it then it is
not makruh (disapproved) for instance, if anyone buys some eatables and is not sure if it is of
proper standard then he is allowed to taste it and it is not makruh (disapproved).
It is stated in fatawa Nasfi that if a woman's husband is very particular about food ad loses
his temper if the taste is not up to the mark then she is allowed to taste the food that the
cooks. But, it he is considerate and well-mannered then she is not allowed to taste the food.
The same applies to a female slave and the servants responsible for cooking.
It is makruh (disapproved) to chew anything for no reason. If a woman has a little child who
must be given chewed food then she should try to get it done by a menstruating woman or
some children who care not fasting. It she finds no one to do that for her, then it is not
makruh (disapproved) to chew food herself before feeding the little child.
While fasting, it is makruh (disapproved) to chew mastic, both for men and woman. Even
while he is not fasting, mastic is makruh (disapproved) for man unless there is an excuse for it
and it is chewed in private. However, some people do say it is allowed to men to chew
mastic and it is mustahab (desirable) for woman because they may use it instead of miswak.
It is makruh (disapproved) while fasting to kiss and embrace woman if there is a likelihood of
it leading to ejaculation or sexual intercourse, otherwise it is not makruh (disapproved).
It is makruh (disapproved) to deliberately collect saliva in the mouth and then swallow it.
It is also makruh (disapproved) for the fasting one to do such things as cause weakness like
having a vein opened. When there is no likelihood of that causing weakness then it is not
makruh (disapproved).
It is not makruh (disapproved) while fasting to apply collyrium to apply oil to the
moustaches, and to use the siwak even after zawal whether it is fresh or moistened.
It is not makruh (disapproved) to rinse the mouth and sniff water even while not making
ablution . To have a both or wrap a moistened towel round to cool oneself is also not
makruh (disapproved). It is mustahab (desirable) for one who fasts to:
have the predawn meal, have it as late as possible within lawful time, have iftar at its
lawful time and make hast for it when the sky is not overcast, when the weather is cloudy
delay the iftar by a couple of minutes.
WHEN IS IT PERMITTED NOT TO FAST
It is permitted not to fast in any of the ten cases:
(i)
Illness.
(ii)
travel
(iii)
compulsion,
(iv)
pregnancy,
(v)
suckling.
(vi)
hunger,
(vii)
thirst,
(viii)
decrepitude,
(ix)
menstruation, and
(x)
post natal bleeding.