In the name of Allah, the Most Gracious, the Most Merciful.
Ifadah Center
for Humanities Studies and Research
presents:
Abridgment of Sahih al-Bukhari.
Chapter: The Fasting Person Entering the Morning in a State of Major Ritual Impurity (Janaabah).
On the authority of Abu Bakr ibn 'Abd al-Rahman ibn al-Harith ibn Hisham,
that his father 'Abd al-Rahman
informed Marwan
that 'A'ishah and Umm Salamah reported:
"The Messenger of Allah (peace and blessings of Allah be upon him)
used to reach dawn while in a state of major ritual impurity (janaabah) from marital relations,
and he would then perform a ghusl and fast."
Marwan said to 'Abd al-Rahman ibn al-Harith:
"I adjure you by Allah to confront Abu Hurairah with this!"
—Marwan was the governor of Medina at that time—
Abu Bakr said:
'Abd al-Rahman was reluctant to do so.
Later, it so happened that we gathered at Dhu al-Hulaifah,
where Abu Hurairah owned some land.
'Abd al-Rahman said to Abu Hurairah:
"I am going to mention something to you,
and had Marwan not bound me by oath regarding it,
I would not have mentioned it to you."
He then mentioned the statement of 'A'ishah and Umm Salamah.
Abu Hurairah replied: "Al-Fadl ibn 'Abbas related the same to me,
and he is more knowledgeable."
Commentary on the Hadith:
"Reaches dawn"—meaning during Ramadan.
"In a state of major ritual impurity (janaabah) from marital relations"—
meaning from sexual intercourse, not from a wet dream,
because a wet dream is from Satan,
and the Prophet (peace and blessings of Allah be upon him)
is protected against it.
"To confront"—the meaning is:
to inform him of it explicitly and directly.
"At Dhu al-Hulaifah"—
it is the miqat (designated boundary) for the people of Medina.
"Al-Fadl related to me"—
Abu Hurairah (may Allah be pleased with him)
used to issue fatwas based on what he had heard from al-Fadl (may Allah be pleased with him)
according to the earlier ruling,
not knowing that it had been abrogated.
When he heard the report of 'A'ishah (may Allah be pleased with her)
and Umm Salamah (may Allah be pleased with her),
he retracted his view.
"And he is more knowledgeable"—
meaning: al-Fadl is more knowledgeable than me regarding what he reported,
and the responsibility rests upon him in that matter, not upon me.
Key Takeaways from the Hadith:
It is derived from the hadith:
The permissibility of delaying ghusl until after dawn
for one who engages in marital intercourse during a night of Ramadan.
It shows the propriety of jurists visiting rulers
and engaging in academic discourse with them.
It illustrates Marwan's engagement
with religious knowledge and sacred matters,
despite his preoccupation with worldly governance.
It demonstrates the Tabi'un's recognition
of the esteemed status of the Companions (may Allah be pleased with them).
It encourages verification and precision in scholarly issues.
It shows the propriety of reviewing a scholar's fatwa
when it becomes clear to the questioner that it contradicts established text.
It highlights the invalidity of scholarly reasoning (ijtihad) where a text exists.
It shows referring disputed issues back
to those expected to possess divine knowledge regarding them.
It highlights the exalted status and virtue of the wives of the Prophet (peace and blessings of Allah be upon him)
in knowledge and issuing fatwas.
It establishes the legal authority of acting upon a report narrated by a single upright transmitter,
and that a woman is equal to a man in this regard.
It shows the necessity of seeking textual proof and evidence,
and pursuing knowledge until its proper application is established.
It teaches proper etiquette toward senior scholars,
and offering an apology before conveying what one expects
the recipient might dislike hearing.
Chapter: Physical Intimacy for the Fasting Person.
On the authority of 'A'ishah (may Allah be pleased with her), who said:
"The Prophet (peace and blessings of Allah be upon him) used to kiss and engage in physical intimacy
while fasting, but he was the most capable among you in controlling his desire."
In another narration: She laughed.
Commentary on the Hadith:
"Used to kiss"—meaning some of his wives.
"Engage in physical intimacy"—meaning skin-to-skin contact short of intercourse.
"The most capable among you in controlling his desire"—meaning his need,
which is sexual desire;
the intended meaning is "the most capable of controlling himself,"
such that he remains safe during this intimacy from falling into the impermissible.
Key Takeaways from the Hadith:
It is derived from the hadith:
The concession permitting kissing for a fasting person,
provided one is capable of self-control.
It shows the permissibility of informing others about intimate marital matters
in general terms when a legal necessity requires it.
Chapter: When a Fasting Person Eats or Drinks Forgetfully.
On the authority of Abu Hurairah (may Allah be pleased with him),
from the Prophet (peace and blessings of Allah be upon him), who said:
"If one forgets and eats or drinks,
let him complete his fast,
for it is Allah Who has fed him and given him drink."
Commentary on the Hadith:
"Let him complete"—meaning let him fulfill it to the end.
Key Takeaways from the Hadith:
It is derived from the hadith:
Whoever forgets while performing an obligatory or voluntary fast
completes his fast and owes no makeup or expiation.
It shows that forgetfulness excuses one from accountability and punishment.
Chapter: Engaging in Intercourse During Ramadan.
On the authority of 'A'ishah, who said:
A man came to the Prophet (peace and blessings of Allah be upon him) in the mosque
and said: "I am burned (ruined)!"
He asked: "Why is that?"
He replied: "I had intercourse with my wife during Ramadan."
The Prophet said to him: "Give in charity."
He said: "I have nothing."
So he sat down.
Meanwhile, someone arrived driving a donkey
bearing food for the Prophet (peace and blessings of Allah be upon him).
In another narration:
The Prophet (peace and blessings of Allah be upon him) was brought a large basket called an 'Araq.
He asked: "Where is the one who was burned?"
The man said: "Here I am."
He said: "Take this and give it in charity."
The man said: "To someone poorer than me? By Allah, my family has no food!"
He said: "Then eat it yourselves."
Commentary on the Hadith:
"I am burned"—
believing that one who commits a sin will be punished in the Fire,
he described himself as burned as a result.
"Why is that?"—meaning for what reason?
"I had intercourse with my wife"—an allusion to sexual intercourse.
"Where is the one who was burned?"—
an indication that he had committed the act deliberately.
"Poorer"—meaning in greater need.
Key Takeaways from the Hadith:
It is derived from the hadith:
The permissibility of giving expiation (kaffarah) to a single household.
It shows the permissibility of a Muslim sitting in the mosque to secure worldly livelihoods.
It highlights the recommendation of assisting a fellow Muslim in need.
It directs toward seeking out those in greatest need when distributing expiations and charities.
Chapter: If One Has Intercourse in Ramadan and Has Nothing to Expiate with,
and Charity Is Given to Him, He May Expiate with It.
On the authority of Abu Hurairah (may Allah be pleased with him), who said:
While we were sitting with the Prophet (peace and blessings of Allah be upon him),
a man came to him and said:
"O Messenger of Allah, I am ruined!"
In another narration: He said:
"Woe to you, what is the matter with you?"
He said: "I had intercourse with my wife while I was fasting."
The Messenger of Allah (peace and blessings of Allah be upon him) asked:
"Can you find a slave to free?"
He said: "No."
He asked: "Can you fast two consecutive months?"
He said: "No."
He asked: "Can you find food to feed sixty poor people?"
He said: "No."
The Prophet (peace and blessings of Allah be upon him) paused for a while.
While we were in that state,
the Prophet (peace and blessings of Allah be upon him) was brought an 'Araq containing dates—
an 'Araq being a large basket;
in another narration:
it is a woven hamper (zabeel)—
and he asked: "Where is the questioner?"
He said: "I am here."
He said: "Take this and give it in charity."
The man said: "To someone poorer than me, O Messenger of Allah?
For by Allah, between its two lava fields—"
in another narration:
"—between the two boundaries of Medina,"
referring to its two black volcanic tracts,
"—there is no household poorer than mine!"
In another narration:
"—more needy."
The Prophet (peace and blessings of Allah be upon him) laughed until his premolars became visible,
in another narration:
his molars,
then he said:
"Feed it to your family."
In another narration:
"Then it is for you."
And in another narration:
"Feed it to your dependents."
Commentary on the Hadith:
"A man"—
it is said that he was Salamah ibn Sakhr al-Bayadi
(may Allah be pleased with him).
"I am ruined"—
meaning I have fallen into a deed that leads to destruction.
"What is the matter with you?"—
meaning what is your situation and what happened to you?
"I had intercourse with my wife"—
an allusion to sexual intercourse.
"A slave to free"—
meaning a bondservant to emancipate.
"He paused"—
meaning he remained in his place.
"While we were"—
meaning during that moment.
"An 'Araq is a large basket"—
It is the large vessel.
It is said that it holds fifteen sa‘.
"Higher than me in poverty."
Meaning: Should I give it as charity to someone poorer than me?
"Between its two lava fields."
The two lava fields.
These are two rocky tracts surrounding Medina.
The harrah.
Land covered with black stones.
"Badat."
Meaning: They appeared.
"Anyabuhu" (his canines).
Meaning: His premolars.
These are the molars.
"Feed it to your family."
Meaning: Give it to them as charity.
From the benefits of the hadith:
It is derived from the hadith:
That whoever has intercourse intentionally during Ramadan,
His fast is invalidated.
He is required to make up the day and perform the kaffarah (expiation).
It contains the kaffarah with its three stages in the order mentioned in the hadith.
It contains the permissibility of laughing excessively when surprised.
It contains the permissibility of swearing by Allah and His attributes,
Even if one is not asked to swear.
It contains the importance of gentleness with the student,
And kindness in teaching,
And reconciling hearts toward the religion.
Chapter: Cupping and Vomiting for the Fasting Person.
On the authority of Thabit al-Bunani, who said:
Anas ibn Malik, may Allah be pleased with him, was asked:
"Did you dislike cupping for the fasting person?"
He said: "No,
Except for the sake of weakness."
Commentary on the hadith:
"For the sake of weakness."
Meaning: Cupping was only disliked for the fasting person out of fear of weakness.
From the benefits of the hadith:
It is derived from the hadith:
The legitimacy of medical treatment.
It considers the condition of the patient and the medicines,
For they may be suitable in one case and not another.
It indicates that cupping weakens the one being cupped,
And fasting weakens the human being,
So cupping was disliked for the fasting person,
Lest two weakening factors combine against him from two sides.
Chapter: Fasting and Breaking the Fast While Traveling.
On the authority of ‘Abdullah ibn Abi Awfa, who said:
We were on a journey with the Messenger of Allah, peace be upon him,
In one narration: "And he was fasting."
When the sun set,
He said to a man:
"Get down and mix the sawiq (barley drink) for me."
He said:
"O Messenger of Allah,
If only you would wait until evening."
Then he said:
"Get down and mix it."
He said:
"O Messenger of Allah,
If only you would wait until evening,
For there is still daylight upon you."
Then he said:
"Get down and mix it."
So he got down and mixed it for him on the third time,
And the Messenger of Allah, peace be upon him, drank.
Then he gestured with his hand toward the east and said:
"When you see the night approaching from here,
Then the fasting person has broken his fast."
Commentary on the hadith:
"We were on a journey with the Messenger of Allah, peace be upon him."
This was during the Conquest of Mecca.
"To a man."
He is Bilal, may Allah be pleased with him.
"Get down and mix it."
The jad-h (mixing).
It is to stir the sawiq and the like with water until it is consistent.
The intent is:
That he should prepare food for them.
"If only you would wait until evening."
Meaning: If only you would delay until the evening enters.
"For there is still daylight upon you."
The intent is:
The light of day is still present.
"Then he gestured with his hand."
Meaning: He pointed with his hand.
"Toward the east."
Meaning: From the direction of the sunrise.
"Approaching."
Meaning: It has come and appeared.
"The fasting person has broken his fast."
Meaning: The time for breaking the fast has entered.
From the benefits of the hadith:
It is derived from the hadith:
The clarification of the end of the fasting time,
Which is at sunset.
It contains the legitimacy of reminding the knowledgeable person of what he might have forgotten.
It contains that the religious command takes precedence over sensory observation.
And that human reason does not override the Shari‘ah.
On the authority of ‘A’ishah, may Allah be pleased with her, the wife of the Prophet, peace be upon him,
That Hamzah ibn ‘Amr al-Aslami said to the Prophet, peace be upon him:
"Should I fast while traveling?"
And he was one who fasted often.
In one narration:
"O Messenger of Allah,
I fast continuously."
He said:
"If you wish, fast,
And if you wish, break your fast."
Commentary on the hadith:
"I fast continuously."
Meaning: I follow it up and perform it consecutively.
From the benefits of the hadith:
It is derived from the hadith:
That fasting while traveling is a matter of choice.
There is a difference of opinion as to which is better.
It contains the recommendation of voluntary fasting.
It contains the recommendation of consistency in righteous deeds.
Chapter: If One Fasts Some Days of Ramadan Then Travels.
On the authority of Ibn ‘Abbas, may Allah be pleased with them both, who said:
The Messenger of Allah, peace be upon him, went out
From Medina to Mecca,
And he fasted until he reached ‘Usfan.
In one narration:
"He reached al-Kadid,"
The water between Qadid and ‘Usfan.
Then he called for water,
And raised it to his hands so the people could see him,
And he broke his fast until he arrived in Mecca.
This was in Ramadan.
Ibn ‘Abbas used to say:
"The Messenger of Allah, peace be upon him, fasted and broke his fast,
So whoever wishes may fast, and whoever wishes may break his fast."
Commentary on the hadith:
"The Messenger of Allah, peace be upon him, went out
From Medina to Mecca."
Meaning: During the Conquest of Mecca in Ramadan.
He had ten thousand with him.
This was eight and a half years after his arrival in Medina.
"Reached": Meaning he arrived.
‘Usfan is a village between Mecca and Medina.
"Called for": Meaning he requested.
"Raised it to his hands."
Meaning: He raised the water to the full extent of his arms.
From the benefits of the hadith:
It is derived from the hadith:
The permissibility of breaking the fast while traveling.
A fasting person on a journey may break his fast after part of the day has passed.
On the authority of Abu al-Darda’, may Allah be pleased with him, who said:
We went out with the Prophet, peace be upon him,
On one of his journeys on a hot day,
To the point that a man would place his hand on his head due to the intensity of the heat,
And none of us were fasting
Except for the Prophet, peace be upon him,
And Ibn Rawahah.
Commentary on the hadith:
"On one of his journeys."
It is possible that this journey was the journey of Badr.
"And Ibn Rawahah."
He is ‘Abdullah ibn Rawahah, may Allah be pleased with him.
From the benefits of the hadith:
It is derived from the hadith:
The permissibility of breaking the fast while traveling.
The hadith indicates the superiority of fasting
As long as there is no manifest hardship.
Chapter: The Statement of the Prophet, peace be upon him,
To one who was being shaded while the heat was intense:
"It is not righteousness to fast while traveling."
On the authority of Jabir ibn ‘Abdullah, may Allah be pleased with them both, who said:
The Messenger of Allah, peace be upon him, was on a journey,
And he saw a crowd and a man who was being shaded.
He asked: "What is this?"
They said: "He is fasting."
He said: "It is not righteousness to fast while traveling."
Commentary on the hadith:
"On a journey": Meaning during the Conquest of Mecca.
"And a man": It is said he was Abu Isra’il.
"Being shaded": Meaning to protect himself from the heat of the sun.
"What is this?"
Meaning: What is the matter with this man?
"It is not righteousness to fast while traveling."
Meaning: It is not an act of obedience or worship
To fast while in a state of travel.
From the benefits of the hadith:
It is derived from the hadith:
That hardship brings about ease.
The hadith indicates the superiority of breaking the fast while traveling
In cases of harm and manifest hardship.
It contains the recommendation of being kind to oneself.
The hadith indicates the permissibility of a traveler breaking his fast after having intended to fast.
Chapter:
The Companions of the Prophet, peace be upon him, did not criticize one another regarding fasting and breaking the fast.
On the authority of Anas ibn Malik, who said:
"We used to travel with the Prophet, peace be upon him,
And the one who was fasting did not criticize the one who broke his fast,
Nor did the one who broke his fast criticize the one who was fasting."
Commentary on the hadith:
"Did not criticize": Meaning did not disapprove.
From the benefits of the hadith:
It is derived from the hadith:
That one should not object in matters of diversity-based disagreement.
The hadith provides evidence for the consensus of the Companions regarding the permissibility of breaking the fast and fasting for the traveler.
The hadith contains an indication of the importance of choosing righteous companionship during travel.
Chapter: "And upon those who are able [to fast, but with hardship] - a ransom [as substitute]."
On the authority of Ibn ‘Umar (may Allah be pleased with them both), he recited:
"A ransom [as substitute] of feeding a poor person."
He said: It is abrogated.
Commentary on the hadith:
It is abrogated.
Meaning: It was previously permissible for a person to feed the poor and not fast during Ramadan, even if they were capable of fasting.
It was then abrogated by His saying, the Exalted:
“The month of Ramadan in which was revealed the Qur'an, a guidance for mankind, and clear proofs of the guidance, and the Criterion (of right and wrong). And whosoever of you is present, let him fast the month, and whosoever of you is sick or on a journey, (let him fast the same) number of other days. Allah desireth for you ease; He desireth not hardship for you; and (He desireth) that ye should complete the period, and that ye should magnify Allah for having guided you, and that peradventure ye may be thankful.” (2:185)
From the benefits of the hadith:
It is derived from the hadith:
The occurrence of abrogation in legal rulings.
A group of the salaf held the view that the verse is a concession for the elderly and the sick.
Those who are unable to fast.
It shows that the Companions (may Allah be pleased with them) were the most knowledgeable of people regarding the abrogating and the abrogated texts.
Chapter:
When should the missed days of Ramadan be made up?
On the authority of ‘A’ishah (may Allah be pleased with her), she said:
I would have missed days of fasting from Ramadan.
And I would not be able to make them up except in Sha‘ban.
Commentary on the hadith:
"I would have..."
The meaning:
The situation would be such.
The intent is:
Continuity and repetition of the action.
"To make up..."
Meaning: What was missed from Ramadan.
From the benefits of the hadith:
It is derived from the hadith:
That the time for making up missed days of Ramadan is expansive.
And it becomes restricted in Sha‘ban.
It shows that the husband’s right regarding companionship and service,
Takes precedence over other rights,
As long as it is not an obligatory act confined to a specific time.
Chapter: Regarding one who dies while having missed fasts.
On the authority of ‘A’ishah (may Allah be pleased with her):
That the Messenger of Allah (peace and blessings of Allah be upon him) said:
"Whoever dies while having missed fasts,"
"Their guardian should fast on their behalf."
Commentary on the hadith:
"Whoever dies..."
Meaning: Among those who are legally accountable.
"Their guardian..."
It is said: This refers to every relative.
It is said: Specifically the heir.
It is said: The agnatic relatives.
From the benefits of the hadith:
It is derived from the hadith:
The permissibility of fasting on behalf of the deceased.
It shows that there is no proxy in acts of worship except by textual evidence.
On the authority of Ibn ‘Abbas (may Allah be pleased with them both), he said:
A man came to the Prophet (peace be upon him) and said:
"O Messenger of Allah,"
"My mother has died."
In one narration:
A woman said to the Prophet (peace be upon him):
"My sister has died,"
"And she had a month of fasting to fulfill."
In one narration:
A woman said to the Prophet (peace be upon him):
"My mother has died and she had a vow of fasting to fulfill."
And in one narration:
"And she had fifteen days of fasting to fulfill."
"Should I make them up on her behalf?"
He said: "Yes."
He said: "For the debt of Allah is more worthy of being fulfilled."
Commentary on the hadith:
"Should I make them up on her behalf?"
Meaning: Should I fast on her behalf?
"For the debt of Allah is more worthy of being fulfilled."
Meaning: If a servant's debt is fulfilled,
Then the right of Allah is more deserving of being fulfilled.
From the benefits of the hadith:
It is derived from the hadith:
The permissibility of fasting on behalf of a deceased relative.
It shows the validity of analogy.
It shows the legitimacy of fulfilling debts on behalf of the deceased.
The Imams have reached a consensus on this.
It shows that the deceased benefits from the deeds of the living.
As indicated by the texts.
Chapter:
When is it lawful for the fasting person to break their fast?
On the authority of ‘Umar Ibn al-Khattab (may Allah be pleased with him), he said:
The Messenger of Allah (peace be upon him) said:
"When the night approaches from here,"
"And the day retreats from here,"
"And the sun sets,"
"Then the fasting person has broken their fast."
Commentary on the hadith:
"When the night approaches from here,"
Meaning: From the direction of the east.
"And the day retreats from here,"
Meaning: From the direction of the west.
"The fasting person has broken their fast,"
Meaning: The time for breaking the fast has entered.
From the benefits of the hadith:
It is derived from the hadith:
Clarification of the end of the fasting time.
Which is until the setting of the sun.
This is a matter upon which there is consensus.
It shows that the legal command is more authoritative than sensory perception.
And that human reason does not override the Sacred Law.
Chapter: Hastening the breaking of the fast.
On the authority of Sahl Ibn Sa‘d:
That the Messenger of Allah (peace be upon him) said:
"People will remain in goodness as long as they hasten the breaking of the fast."
Commentary on the hadith:
"People will remain in goodness,"
Meaning: In their religion and their worldly affairs.
"As long as they hasten the breaking of the fast,"
Meaning: They hasten to break the fast once the setting of the sun is confirmed.
From the benefits of the hadith:
It is derived from the hadith:
The recommendation of hastening the breaking of the fast for the fasting person.
It shows that the affairs of the Ummah remain orderly,
And they are in goodness,
As long as they maintain this Sunnah.
And if they delay the breaking of the fast,
That is a sign of corruption they have fallen into.
Chapter: If one breaks the fast during Ramadan,
Then the sun appears.
On the authority of Asma’ Bint Abi Bakr al-Siddiq (may Allah be pleased with them both), she said:
We broke our fast during the time of the Prophet (peace be upon him),
On a cloudy day,
Then the sun appeared.
Commentary on the hadith:
"Cloudy," meaning: overcast.
"The sun appeared,"
Meaning: It was confirmed that the time for breaking the fast had not yet entered.
From the benefits of the hadith:
It is derived from the hadith:
Whoever breaks their fast thinking that the sun has set,
Then it turns out it has not set,
They must abstain for the remainder of their day,
And they must make up the day,
But there is no expiation upon them.
It shows that certainty is not removed by doubt.
The hadith provides evidence for maintaining the original state until the contrary is proven.
Chapter: The fasting of children.
On the authority of al-Rubayyi‘ Bint Mu‘awwidh, she said:
The Prophet (peace be upon him) sent,
On the morning of ‘Ashura’, to the villages of the Ansar:
"Whoever has started the day not fasting, let them complete the rest of their day,"
"And whoever has started the day fasting, let them continue."
She said:
So we would fast it afterwards,
And we would have our children fast,
And we would make them toys out of wool.
If one of them cried for food, we would give them that,
Until it was time for breaking the fast.
Commentary on the hadith:
"Morning of ‘Ashura’,"
Meaning: The early part of the tenth day of Muharram.
"Villages of the Ansar,"
Meaning: Those surrounding Medina.
"Let them complete the rest of their day,"
Meaning: Let them abstain from things that break the fast until sunset.
"And whoever has started the day fasting, let them continue,"
Meaning: Let them persist in their fast.
"So we would fast it,"
Meaning: We would fast ‘Ashura’.
"Wool,"
Meaning: Sheep's wool.
"We would give them,"
Meaning: That toy.
From the benefits of the hadith:
It is derived from the hadith:
That fasting ‘Ashura’ was obligatory before Ramadan was made obligatory.
It shows the validity of forming the intention for a voluntary fast during the day.
It shows that one should not delay clarification when there is a need for it.
The hadith contains an indication of the recommendation of voluntary fasting.
It shows the legitimacy of training children in acts of worship.
It shows that if a Companion says, "We did such-and-such during the time of the Prophet (peace be upon him),"
It carries the status of a prophetic report (marfu‘).