WEBVTT

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In the name of Allah, the Most Gracious, the Most Merciful.

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Ifadah Center

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for Humanities Studies and Research

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presents:

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Abridgment of Sahih al-Bukhari.

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Chapter: The Fasting Person Entering the Morning in a State of Major Ritual Impurity (Janaabah).

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On the authority of Abu Bakr ibn 'Abd al-Rahman ibn al-Harith ibn Hisham,

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that his father 'Abd al-Rahman

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informed Marwan

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that 'A'ishah and Umm Salamah reported:

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"The Messenger of Allah (peace and blessings of Allah be upon him)

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used to reach dawn while in a state of major ritual impurity (janaabah) from marital relations,

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and he would then perform a ghusl and fast."

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Marwan said to 'Abd al-Rahman ibn al-Harith:

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"I adjure you by Allah to confront Abu Hurairah with this!"

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—Marwan was the governor of Medina at that time—

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Abu Bakr said:

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'Abd al-Rahman was reluctant to do so.

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Later, it so happened that we gathered at Dhu al-Hulaifah,

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where Abu Hurairah owned some land.

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'Abd al-Rahman said to Abu Hurairah:

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"I am going to mention something to you,

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and had Marwan not bound me by oath regarding it,

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I would not have mentioned it to you."

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He then mentioned the statement of 'A'ishah and Umm Salamah.

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Abu Hurairah replied: "Al-Fadl ibn 'Abbas related the same to me,

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and he is more knowledgeable."

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Commentary on the Hadith:

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"Reaches dawn"—meaning during Ramadan.

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"In a state of major ritual impurity (janaabah) from marital relations"—

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meaning from sexual intercourse, not from a wet dream,

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because a wet dream is from Satan,

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and the Prophet (peace and blessings of Allah be upon him)

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is protected against it.

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"To confront"—the meaning is:

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to inform him of it explicitly and directly.

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"At Dhu al-Hulaifah"—

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it is the miqat (designated boundary) for the people of Medina.

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"Al-Fadl related to me"—

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Abu Hurairah (may Allah be pleased with him)

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used to issue fatwas based on what he had heard from al-Fadl (may Allah be pleased with him)

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according to the earlier ruling,

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not knowing that it had been abrogated.

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When he heard the report of 'A'ishah (may Allah be pleased with her)

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and Umm Salamah (may Allah be pleased with her),

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he retracted his view.

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"And he is more knowledgeable"—

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meaning: al-Fadl is more knowledgeable than me regarding what he reported,

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and the responsibility rests upon him in that matter, not upon me.

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Key Takeaways from the Hadith:

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It is derived from the hadith:

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The permissibility of delaying ghusl until after dawn

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for one who engages in marital intercourse during a night of Ramadan.

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It shows the propriety of jurists visiting rulers

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and engaging in academic discourse with them.

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It illustrates Marwan's engagement

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with religious knowledge and sacred matters,

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despite his preoccupation with worldly governance.

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It demonstrates the Tabi'un's recognition

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of the esteemed status of the Companions (may Allah be pleased with them).

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It encourages verification and precision in scholarly issues.

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It shows the propriety of reviewing a scholar's fatwa

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when it becomes clear to the questioner that it contradicts established text.

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It highlights the invalidity of scholarly reasoning (ijtihad) where a text exists.

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It shows referring disputed issues back

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to those expected to possess divine knowledge regarding them.

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It highlights the exalted status and virtue of the wives of the Prophet (peace and blessings of Allah be upon him)

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in knowledge and issuing fatwas.

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It establishes the legal authority of acting upon a report narrated by a single upright transmitter,

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and that a woman is equal to a man in this regard.

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It shows the necessity of seeking textual proof and evidence,

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and pursuing knowledge until its proper application is established.

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It teaches proper etiquette toward senior scholars,

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and offering an apology before conveying what one expects

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the recipient might dislike hearing.

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Chapter: Physical Intimacy for the Fasting Person.

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On the authority of 'A'ishah (may Allah be pleased with her), who said:

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"The Prophet (peace and blessings of Allah be upon him) used to kiss and engage in physical intimacy

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while fasting, but he was the most capable among you in controlling his desire."

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In another narration: She laughed.

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Commentary on the Hadith:

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"Used to kiss"—meaning some of his wives.

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"Engage in physical intimacy"—meaning skin-to-skin contact short of intercourse.

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"The most capable among you in controlling his desire"—meaning his need,

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which is sexual desire;

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the intended meaning is "the most capable of controlling himself,"

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such that he remains safe during this intimacy from falling into the impermissible.

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Key Takeaways from the Hadith:

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It is derived from the hadith:

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The concession permitting kissing for a fasting person,

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provided one is capable of self-control.

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It shows the permissibility of informing others about intimate marital matters

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in general terms when a legal necessity requires it.

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Chapter: When a Fasting Person Eats or Drinks Forgetfully.

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On the authority of Abu Hurairah (may Allah be pleased with him),

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from the Prophet (peace and blessings of Allah be upon him), who said:

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"If one forgets and eats or drinks,

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let him complete his fast,

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for it is Allah Who has fed him and given him drink."

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Commentary on the Hadith:

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"Let him complete"—meaning let him fulfill it to the end.

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Key Takeaways from the Hadith:

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It is derived from the hadith:

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Whoever forgets while performing an obligatory or voluntary fast

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completes his fast and owes no makeup or expiation.

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It shows that forgetfulness excuses one from accountability and punishment.

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Chapter: Engaging in Intercourse During Ramadan.

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On the authority of 'A'ishah, who said:

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A man came to the Prophet (peace and blessings of Allah be upon him) in the mosque

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and said: "I am burned (ruined)!"

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He asked: "Why is that?"

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He replied: "I had intercourse with my wife during Ramadan."

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The Prophet said to him: "Give in charity."

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He said: "I have nothing."

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So he sat down.

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Meanwhile, someone arrived driving a donkey

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bearing food for the Prophet (peace and blessings of Allah be upon him).

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In another narration:

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The Prophet (peace and blessings of Allah be upon him) was brought a large basket called an 'Araq.

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He asked: "Where is the one who was burned?"

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The man said: "Here I am."

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He said: "Take this and give it in charity."

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The man said: "To someone poorer than me? By Allah, my family has no food!"

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He said: "Then eat it yourselves."

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Commentary on the Hadith:

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"I am burned"—

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believing that one who commits a sin will be punished in the Fire,

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he described himself as burned as a result.

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"Why is that?"—meaning for what reason?

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"I had intercourse with my wife"—an allusion to sexual intercourse.

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"Where is the one who was burned?"—

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an indication that he had committed the act deliberately.

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"Poorer"—meaning in greater need.

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Key Takeaways from the Hadith:

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It is derived from the hadith:

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The permissibility of giving expiation (kaffarah) to a single household.

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It shows the permissibility of a Muslim sitting in the mosque to secure worldly livelihoods.

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It highlights the recommendation of assisting a fellow Muslim in need.

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It directs toward seeking out those in greatest need when distributing expiations and charities.

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Chapter: If One Has Intercourse in Ramadan and Has Nothing to Expiate with,

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and Charity Is Given to Him, He May Expiate with It.

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On the authority of Abu Hurairah (may Allah be pleased with him), who said:

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While we were sitting with the Prophet (peace and blessings of Allah be upon him),

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a man came to him and said:

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"O Messenger of Allah, I am ruined!"

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In another narration: He said:

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"Woe to you, what is the matter with you?"

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He said: "I had intercourse with my wife while I was fasting."

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The Messenger of Allah (peace and blessings of Allah be upon him) asked:

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"Can you find a slave to free?"

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He said: "No."

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He asked: "Can you fast two consecutive months?"

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He said: "No."

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He asked: "Can you find food to feed sixty poor people?"

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He said: "No."

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The Prophet (peace and blessings of Allah be upon him) paused for a while.

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While we were in that state,

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the Prophet (peace and blessings of Allah be upon him) was brought an 'Araq containing dates—

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an 'Araq being a large basket;

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in another narration:

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it is a woven hamper (zabeel)—

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and he asked: "Where is the questioner?"

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He said: "I am here."

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He said: "Take this and give it in charity."

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The man said: "To someone poorer than me, O Messenger of Allah?

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For by Allah, between its two lava fields—"

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in another narration:

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"—between the two boundaries of Medina,"

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referring to its two black volcanic tracts,

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"—there is no household poorer than mine!"

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In another narration:

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"—more needy."

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The Prophet (peace and blessings of Allah be upon him) laughed until his premolars became visible,

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in another narration:

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his molars,

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then he said:

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"Feed it to your family."

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In another narration:

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"Then it is for you."

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And in another narration:

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"Feed it to your dependents."

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Commentary on the Hadith:

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"A man"—

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it is said that he was Salamah ibn Sakhr al-Bayadi

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(may Allah be pleased with him).

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"I am ruined"—

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meaning I have fallen into a deed that leads to destruction.

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"What is the matter with you?"—

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meaning what is your situation and what happened to you?

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"I had intercourse with my wife"—

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an allusion to sexual intercourse.

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"A slave to free"—

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meaning a bondservant to emancipate.

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"He paused"—

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meaning he remained in his place.

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"While we were"—

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meaning during that moment.

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"An 'Araq is a large basket"—

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It is the large vessel.

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It is said that it holds fifteen sa‘.

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"Higher than me in poverty."

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Meaning: Should I give it as charity to someone poorer than me?

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"Between its two lava fields."

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The two lava fields.

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These are two rocky tracts surrounding Medina.

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The harrah.

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Land covered with black stones.

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"Badat."

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Meaning: They appeared.

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"Anyabuhu" (his canines).

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Meaning: His premolars.

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These are the molars.

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"Feed it to your family."

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Meaning: Give it to them as charity.

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From the benefits of the hadith:

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It is derived from the hadith:

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That whoever has intercourse intentionally during Ramadan,

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His fast is invalidated.

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He is required to make up the day and perform the kaffarah (expiation).

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It contains the kaffarah with its three stages in the order mentioned in the hadith.

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It contains the permissibility of laughing excessively when surprised.

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It contains the permissibility of swearing by Allah and His attributes,

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Even if one is not asked to swear.

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It contains the importance of gentleness with the student,

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And kindness in teaching,

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And reconciling hearts toward the religion.

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Chapter: Cupping and Vomiting for the Fasting Person.

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On the authority of Thabit al-Bunani, who said:

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Anas ibn Malik, may Allah be pleased with him, was asked:

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"Did you dislike cupping for the fasting person?"

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He said: "No,

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Except for the sake of weakness."

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Commentary on the hadith:

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"For the sake of weakness."

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Meaning: Cupping was only disliked for the fasting person out of fear of weakness.

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From the benefits of the hadith:

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It is derived from the hadith:

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The legitimacy of medical treatment.

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It considers the condition of the patient and the medicines,

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For they may be suitable in one case and not another.

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It indicates that cupping weakens the one being cupped,

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And fasting weakens the human being,

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So cupping was disliked for the fasting person,

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Lest two weakening factors combine against him from two sides.

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Chapter: Fasting and Breaking the Fast While Traveling.

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On the authority of ‘Abdullah ibn Abi Awfa, who said:

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We were on a journey with the Messenger of Allah, peace be upon him,

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In one narration: "And he was fasting."

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When the sun set,

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He said to a man:

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"Get down and mix the sawiq (barley drink) for me."

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He said:

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"O Messenger of Allah,

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If only you would wait until evening."

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Then he said:

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"Get down and mix it."

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He said:

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"O Messenger of Allah,

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If only you would wait until evening,

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For there is still daylight upon you."

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Then he said:

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"Get down and mix it."

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So he got down and mixed it for him on the third time,

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And the Messenger of Allah, peace be upon him, drank.

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Then he gestured with his hand toward the east and said:

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"When you see the night approaching from here,

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Then the fasting person has broken his fast."

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Commentary on the hadith:

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"We were on a journey with the Messenger of Allah, peace be upon him."

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This was during the Conquest of Mecca.

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"To a man."

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He is Bilal, may Allah be pleased with him.

00:13:44.190 --> 00:13:46.029
"Get down and mix it."

00:13:46.029 --> 00:13:47.309
The jad-h (mixing).

00:13:47.309 --> 00:13:52.029
It is to stir the sawiq and the like with water until it is consistent.

00:13:52.029 --> 00:13:53.230
The intent is:

00:13:53.230 --> 00:13:55.889
That he should prepare food for them.

00:13:55.970 --> 00:13:57.490
"If only you would wait until evening."

00:13:57.490 --> 00:14:01.259
Meaning: If only you would delay until the evening enters.

00:14:01.259 --> 00:14:03.419
"For there is still daylight upon you."

00:14:03.419 --> 00:14:04.700
The intent is:

00:14:04.700 --> 00:14:08.259
The light of day is still present.

00:14:08.259 --> 00:14:10.019
"Then he gestured with his hand."

00:14:10.019 --> 00:14:12.100
Meaning: He pointed with his hand.

00:14:12.100 --> 00:14:13.620
"Toward the east."

00:14:13.620 --> 00:14:16.259
Meaning: From the direction of the sunrise.

00:14:16.259 --> 00:14:17.220
"Approaching."

00:14:17.220 --> 00:14:19.379
Meaning: It has come and appeared.

00:14:19.379 --> 00:14:21.139
"The fasting person has broken his fast."

00:14:21.139 --> 00:14:24.100
Meaning: The time for breaking the fast has entered.

00:14:24.179 --> 00:14:27.789
From the benefits of the hadith:

00:14:27.789 --> 00:14:30.029
It is derived from the hadith:

00:14:30.029 --> 00:14:32.350
The clarification of the end of the fasting time,

00:14:32.350 --> 00:14:34.909
Which is at sunset.

00:14:34.909 --> 00:14:40.700
It contains the legitimacy of reminding the knowledgeable person of what he might have forgotten.

00:14:40.700 --> 00:14:44.620
It contains that the religious command takes precedence over sensory observation.

00:14:44.620 --> 00:14:49.809
And that human reason does not override the Shari‘ah.

00:14:49.809 --> 00:14:55.490
On the authority of ‘A’ishah, may Allah be pleased with her, the wife of the Prophet, peace be upon him,

00:14:55.490 --> 00:15:01.490
That Hamzah ibn ‘Amr al-Aslami said to the Prophet, peace be upon him:

00:15:01.490 --> 00:15:03.570
"Should I fast while traveling?"

00:15:03.570 --> 00:15:06.190
And he was one who fasted often.

00:15:06.190 --> 00:15:07.629
In one narration:

00:15:07.629 --> 00:15:09.230
"O Messenger of Allah,

00:15:09.230 --> 00:15:11.740
I fast continuously."

00:15:11.740 --> 00:15:13.100
He said:

00:15:13.100 --> 00:15:14.940
"If you wish, fast,

00:15:14.940 --> 00:15:17.840
And if you wish, break your fast."

00:15:17.840 --> 00:15:21.230
Commentary on the hadith:

00:15:21.230 --> 00:15:22.750
"I fast continuously."

00:15:22.750 --> 00:15:27.070
Meaning: I follow it up and perform it consecutively.

00:15:27.070 --> 00:15:30.669
From the benefits of the hadith:

00:15:30.669 --> 00:15:32.669
It is derived from the hadith:

00:15:32.669 --> 00:15:35.470
That fasting while traveling is a matter of choice.

00:15:35.470 --> 00:15:38.590
There is a difference of opinion as to which is better.

00:15:38.590 --> 00:15:42.029
It contains the recommendation of voluntary fasting.

00:15:42.029 --> 00:15:48.610
It contains the recommendation of consistency in righteous deeds.

00:15:48.610 --> 00:15:54.340
Chapter: If One Fasts Some Days of Ramadan Then Travels.

00:15:54.340 --> 00:15:58.019
On the authority of Ibn ‘Abbas, may Allah be pleased with them both, who said:

00:15:58.100 --> 00:16:01.220
The Messenger of Allah, peace be upon him, went out

00:16:01.220 --> 00:16:03.860
From Medina to Mecca,

00:16:03.860 --> 00:16:07.090
And he fasted until he reached ‘Usfan.

00:16:07.090 --> 00:16:08.450
In one narration:

00:16:08.450 --> 00:16:10.129
"He reached al-Kadid,"

00:16:10.129 --> 00:16:13.940
The water between Qadid and ‘Usfan.

00:16:13.940 --> 00:16:15.700
Then he called for water,

00:16:15.700 --> 00:16:19.220
And raised it to his hands so the people could see him,

00:16:19.220 --> 00:16:22.179
And he broke his fast until he arrived in Mecca.

00:16:22.179 --> 00:16:24.580
This was in Ramadan.

00:16:24.580 --> 00:16:27.139
Ibn ‘Abbas used to say:

00:16:27.139 --> 00:16:32.019
"The Messenger of Allah, peace be upon him, fasted and broke his fast,

00:16:32.019 --> 00:16:36.799
So whoever wishes may fast, and whoever wishes may break his fast."

00:16:36.799 --> 00:16:40.320
Commentary on the hadith:

00:16:40.320 --> 00:16:43.279
"The Messenger of Allah, peace be upon him, went out

00:16:43.279 --> 00:16:45.679
From Medina to Mecca."

00:16:45.679 --> 00:16:48.559
Meaning: During the Conquest of Mecca in Ramadan.

00:16:48.559 --> 00:16:51.120
He had ten thousand with him.

00:16:51.120 --> 00:16:56.559
This was eight and a half years after his arrival in Medina.

00:16:56.639 --> 00:16:59.039
"Reached": Meaning he arrived.

00:16:59.039 --> 00:17:04.460
‘Usfan is a village between Mecca and Medina.

00:17:04.460 --> 00:17:06.859
"Called for": Meaning he requested.

00:17:06.859 --> 00:17:09.019
"Raised it to his hands."

00:17:09.019 --> 00:17:13.180
Meaning: He raised the water to the full extent of his arms.

00:17:13.180 --> 00:17:16.880
From the benefits of the hadith:

00:17:16.880 --> 00:17:18.960
It is derived from the hadith:

00:17:18.960 --> 00:17:21.680
The permissibility of breaking the fast while traveling.

00:17:21.680 --> 00:17:28.529
A fasting person on a journey may break his fast after part of the day has passed.

00:17:28.529 --> 00:17:32.289
On the authority of Abu al-Darda’, may Allah be pleased with him, who said:

00:17:32.289 --> 00:17:35.329
We went out with the Prophet, peace be upon him,

00:17:35.329 --> 00:17:38.930
On one of his journeys on a hot day,

00:17:38.930 --> 00:17:43.809
To the point that a man would place his hand on his head due to the intensity of the heat,

00:17:43.809 --> 00:17:45.569
And none of us were fasting

00:17:45.569 --> 00:17:49.730
Except for the Prophet, peace be upon him,

00:17:49.730 --> 00:17:52.380
And Ibn Rawahah.

00:17:52.380 --> 00:17:55.660
Commentary on the hadith:

00:17:55.660 --> 00:17:57.420
"On one of his journeys."

00:17:57.500 --> 00:18:01.339
It is possible that this journey was the journey of Badr.

00:18:01.339 --> 00:18:02.859
"And Ibn Rawahah."

00:18:02.859 --> 00:18:07.119
He is ‘Abdullah ibn Rawahah, may Allah be pleased with him.

00:18:07.119 --> 00:18:10.910
From the benefits of the hadith:

00:18:10.910 --> 00:18:12.990
It is derived from the hadith:

00:18:12.990 --> 00:18:15.710
The permissibility of breaking the fast while traveling.

00:18:15.710 --> 00:18:19.390
The hadith indicates the superiority of fasting

00:18:19.390 --> 00:18:24.450
As long as there is no manifest hardship.

00:18:24.450 --> 00:18:27.650
Chapter: The Statement of the Prophet, peace be upon him,

00:18:27.650 --> 00:18:30.769
To one who was being shaded while the heat was intense:

00:18:30.849 --> 00:18:35.089
"It is not righteousness to fast while traveling."

00:18:35.089 --> 00:18:39.490
On the authority of Jabir ibn ‘Abdullah, may Allah be pleased with them both, who said:

00:18:39.490 --> 00:18:43.970
The Messenger of Allah, peace be upon him, was on a journey,

00:18:43.970 --> 00:18:48.130
And he saw a crowd and a man who was being shaded.

00:18:48.130 --> 00:18:51.039
He asked: "What is this?"

00:18:51.039 --> 00:18:53.740
They said: "He is fasting."

00:18:53.740 --> 00:18:59.119
He said: "It is not righteousness to fast while traveling."

00:18:59.119 --> 00:19:02.609
Commentary on the hadith:

00:19:02.609 --> 00:19:05.970
"On a journey": Meaning during the Conquest of Mecca.

00:19:05.970 --> 00:19:09.890
"And a man": It is said he was Abu Isra’il.

00:19:09.890 --> 00:19:14.130
"Being shaded": Meaning to protect himself from the heat of the sun.

00:19:14.130 --> 00:19:15.569
"What is this?"

00:19:15.569 --> 00:19:18.160
Meaning: What is the matter with this man?

00:19:18.160 --> 00:19:21.119
"It is not righteousness to fast while traveling."

00:19:21.119 --> 00:19:23.440
Meaning: It is not an act of obedience or worship

00:19:23.440 --> 00:19:26.849
To fast while in a state of travel.

00:19:26.849 --> 00:19:30.450
From the benefits of the hadith:

00:19:30.450 --> 00:19:32.450
It is derived from the hadith:

00:19:32.529 --> 00:19:35.650
That hardship brings about ease.

00:19:35.650 --> 00:19:39.890
The hadith indicates the superiority of breaking the fast while traveling

00:19:39.890 --> 00:19:43.250
In cases of harm and manifest hardship.

00:19:43.250 --> 00:19:46.210
It contains the recommendation of being kind to oneself.

00:19:46.210 --> 00:19:54.430
The hadith indicates the permissibility of a traveler breaking his fast after having intended to fast.

00:19:54.430 --> 00:19:55.630
Chapter:

00:19:55.630 --> 00:20:03.619
The Companions of the Prophet, peace be upon him, did not criticize one another regarding fasting and breaking the fast.

00:20:03.700 --> 00:20:06.259
On the authority of Anas ibn Malik, who said:

00:20:06.259 --> 00:20:10.579
"We used to travel with the Prophet, peace be upon him,

00:20:10.579 --> 00:20:13.380
And the one who was fasting did not criticize the one who broke his fast,

00:20:13.380 --> 00:20:16.579
Nor did the one who broke his fast criticize the one who was fasting."

00:20:16.579 --> 00:20:20.000
Commentary on the hadith:

00:20:20.000 --> 00:20:23.970
"Did not criticize": Meaning did not disapprove.

00:20:23.970 --> 00:20:27.710
From the benefits of the hadith:

00:20:27.710 --> 00:20:29.630
It is derived from the hadith:

00:20:29.630 --> 00:20:33.549
That one should not object in matters of diversity-based disagreement.

00:20:33.549 --> 00:20:40.019
The hadith provides evidence for the consensus of the Companions regarding the permissibility of breaking the fast and fasting for the traveler.

00:20:40.019 --> 00:20:45.140
The hadith contains an indication of the importance of choosing righteous companionship during travel.

00:20:45.140 --> 00:20:51.819
Chapter: "And upon those who are able [to fast, but with hardship] - a ransom [as substitute]."

00:20:51.819 --> 00:20:55.500
On the authority of Ibn ‘Umar (may Allah be pleased with them both), he recited:

00:20:55.500 --> 00:20:58.619
"A ransom [as substitute] of feeding a poor person."

00:20:58.619 --> 00:21:02.160
He said: It is abrogated.

00:21:02.160 --> 00:21:05.599
Commentary on the hadith:

00:21:05.680 --> 00:21:07.200
It is abrogated.

00:21:07.200 --> 00:21:13.920
Meaning: It was previously permissible for a person to feed the poor and not fast during Ramadan, even if they were capable of fasting.

00:21:13.920 --> 00:21:16.480
It was then abrogated by His saying, the Exalted:

00:21:16.480 --> 00:21:20.859
“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)

00:21:20.859 --> 00:21:24.589
From the benefits of the hadith:

00:21:24.589 --> 00:21:26.829
It is derived from the hadith:

00:21:26.829 --> 00:21:29.390
The occurrence of abrogation in legal rulings.

00:21:29.390 --> 00:21:35.230
A group of the salaf held the view that the verse is a concession for the elderly and the sick.

00:21:35.309 --> 00:21:38.269
Those who are unable to fast.

00:21:38.269 --> 00:21:46.849
It shows that the Companions (may Allah be pleased with them) were the most knowledgeable of people regarding the abrogating and the abrogated texts.

00:21:46.849 --> 00:21:48.049
Chapter:

00:21:48.049 --> 00:21:52.220
When should the missed days of Ramadan be made up?

00:21:52.220 --> 00:21:55.660
On the authority of ‘A’ishah (may Allah be pleased with her), she said:

00:21:55.660 --> 00:21:59.180
I would have missed days of fasting from Ramadan.

00:21:59.180 --> 00:22:04.130
And I would not be able to make them up except in Sha‘ban.

00:22:04.130 --> 00:22:07.630
Commentary on the hadith:

00:22:07.630 --> 00:22:09.230
"I would have..."

00:22:09.230 --> 00:22:10.509
The meaning:

00:22:10.509 --> 00:22:12.990
The situation would be such.

00:22:12.990 --> 00:22:14.190
The intent is:

00:22:14.190 --> 00:22:17.410
Continuity and repetition of the action.

00:22:17.410 --> 00:22:18.849
"To make up..."

00:22:18.849 --> 00:22:22.049
Meaning: What was missed from Ramadan.

00:22:22.049 --> 00:22:25.789
From the benefits of the hadith:

00:22:25.789 --> 00:22:27.789
It is derived from the hadith:

00:22:27.789 --> 00:22:31.390
That the time for making up missed days of Ramadan is expansive.

00:22:31.390 --> 00:22:34.819
And it becomes restricted in Sha‘ban.

00:22:34.819 --> 00:22:38.099
It shows that the husband’s right regarding companionship and service,

00:22:38.180 --> 00:22:40.900
Takes precedence over other rights,

00:22:40.900 --> 00:22:46.670
As long as it is not an obligatory act confined to a specific time.

00:22:46.670 --> 00:22:50.799
Chapter: Regarding one who dies while having missed fasts.

00:22:50.799 --> 00:22:53.519
On the authority of ‘A’ishah (may Allah be pleased with her):

00:22:53.519 --> 00:22:57.839
That the Messenger of Allah (peace and blessings of Allah be upon him) said:

00:22:57.839 --> 00:23:00.319
"Whoever dies while having missed fasts,"

00:23:00.319 --> 00:23:03.359
"Their guardian should fast on their behalf."

00:23:03.359 --> 00:23:06.910
Commentary on the hadith:

00:23:06.910 --> 00:23:07.950
"Whoever dies..."

00:23:07.950 --> 00:23:10.029
Meaning: Among those who are legally accountable.

00:23:10.029 --> 00:23:11.230
"Their guardian..."

00:23:11.309 --> 00:23:13.470
It is said: This refers to every relative.

00:23:13.470 --> 00:23:15.869
It is said: Specifically the heir.

00:23:15.869 --> 00:23:18.349
It is said: The agnatic relatives.

00:23:18.349 --> 00:23:22.019
From the benefits of the hadith:

00:23:22.019 --> 00:23:24.019
It is derived from the hadith:

00:23:24.019 --> 00:23:26.900
The permissibility of fasting on behalf of the deceased.

00:23:26.900 --> 00:23:34.400
It shows that there is no proxy in acts of worship except by textual evidence.

00:23:34.400 --> 00:23:38.349
On the authority of Ibn ‘Abbas (may Allah be pleased with them both), he said:

00:23:38.349 --> 00:23:43.309
A man came to the Prophet (peace be upon him) and said:

00:23:43.309 --> 00:23:45.150
"O Messenger of Allah,"

00:23:45.150 --> 00:23:47.819
"My mother has died."

00:23:47.819 --> 00:23:49.259
In one narration:

00:23:49.259 --> 00:23:53.420
A woman said to the Prophet (peace be upon him):

00:23:53.420 --> 00:23:55.500
"My sister has died,"

00:23:55.500 --> 00:23:58.160
"And she had a month of fasting to fulfill."

00:23:58.160 --> 00:23:59.740
In one narration:

00:23:59.740 --> 00:24:04.059
A woman said to the Prophet (peace be upon him):

00:24:04.059 --> 00:24:08.049
"My mother has died and she had a vow of fasting to fulfill."

00:24:08.049 --> 00:24:09.569
And in one narration:

00:24:09.569 --> 00:24:13.519
"And she had fifteen days of fasting to fulfill."

00:24:13.519 --> 00:24:15.549
"Should I make them up on her behalf?"

00:24:15.549 --> 00:24:17.549
He said: "Yes."

00:24:17.549 --> 00:24:21.549
He said: "For the debt of Allah is more worthy of being fulfilled."

00:24:21.549 --> 00:24:25.319
Commentary on the hadith:

00:24:25.319 --> 00:24:27.960
"Should I make them up on her behalf?"

00:24:27.960 --> 00:24:29.960
Meaning: Should I fast on her behalf?

00:24:29.960 --> 00:24:32.960
"For the debt of Allah is more worthy of being fulfilled."

00:24:32.960 --> 00:24:35.960
Meaning: If a servant's debt is fulfilled,

00:24:35.960 --> 00:24:39.309
Then the right of Allah is more deserving of being fulfilled.

00:24:39.309 --> 00:24:43.140
From the benefits of the hadith:

00:24:43.140 --> 00:24:45.140
It is derived from the hadith:

00:24:45.140 --> 00:24:48.140
The permissibility of fasting on behalf of a deceased relative.

00:24:48.140 --> 00:24:50.140
It shows the validity of analogy.

00:24:50.140 --> 00:24:54.140
It shows the legitimacy of fulfilling debts on behalf of the deceased.

00:24:54.140 --> 00:24:57.180
The Imams have reached a consensus on this.

00:24:57.180 --> 00:25:00.180
It shows that the deceased benefits from the deeds of the living.

00:25:00.180 --> 00:25:05.220
As indicated by the texts.

00:25:05.220 --> 00:25:06.220
Chapter:

00:25:06.220 --> 00:25:09.829
When is it lawful for the fasting person to break their fast?

00:25:09.829 --> 00:25:13.829
On the authority of ‘Umar Ibn al-Khattab (may Allah be pleased with him), he said:

00:25:13.829 --> 00:25:16.829
The Messenger of Allah (peace be upon him) said:

00:25:16.829 --> 00:25:19.829
"When the night approaches from here,"

00:25:19.829 --> 00:25:22.829
"And the day retreats from here,"

00:25:22.829 --> 00:25:24.829
"And the sun sets,"

00:25:24.829 --> 00:25:26.829
"Then the fasting person has broken their fast."

00:25:26.829 --> 00:25:30.569
Commentary on the hadith:

00:25:30.569 --> 00:25:34.019
"When the night approaches from here,"

00:25:34.019 --> 00:25:36.019
Meaning: From the direction of the east.

00:25:36.019 --> 00:25:39.019
"And the day retreats from here,"

00:25:39.019 --> 00:25:41.019
Meaning: From the direction of the west.

00:25:41.019 --> 00:25:43.019
"The fasting person has broken their fast,"

00:25:43.019 --> 00:25:46.019
Meaning: The time for breaking the fast has entered.

00:25:46.019 --> 00:25:49.299
From the benefits of the hadith:

00:25:49.299 --> 00:25:51.940
It is derived from the hadith:

00:25:51.940 --> 00:25:53.940
Clarification of the end of the fasting time.

00:25:53.940 --> 00:25:55.940
Which is until the setting of the sun.

00:25:55.940 --> 00:25:58.940
This is a matter upon which there is consensus.

00:25:58.940 --> 00:26:02.980
It shows that the legal command is more authoritative than sensory perception.

00:26:02.980 --> 00:26:05.980
And that human reason does not override the Sacred Law.

00:26:05.980 --> 00:26:11.250
Chapter: Hastening the breaking of the fast.

00:26:11.250 --> 00:26:13.470
On the authority of Sahl Ibn Sa‘d:

00:26:13.470 --> 00:26:17.470
That the Messenger of Allah (peace be upon him) said:

00:26:17.470 --> 00:26:21.470
"People will remain in goodness as long as they hasten the breaking of the fast."

00:26:21.470 --> 00:26:25.049
Commentary on the hadith:

00:26:25.049 --> 00:26:27.500
"People will remain in goodness,"

00:26:27.500 --> 00:26:30.500
Meaning: In their religion and their worldly affairs.

00:26:30.500 --> 00:26:32.500
"As long as they hasten the breaking of the fast,"

00:26:32.500 --> 00:26:37.500
Meaning: They hasten to break the fast once the setting of the sun is confirmed.

00:26:37.500 --> 00:26:40.750
From the benefits of the hadith:

00:26:40.750 --> 00:26:43.420
It is derived from the hadith:

00:26:43.420 --> 00:26:46.420
The recommendation of hastening the breaking of the fast for the fasting person.

00:26:47.420 --> 00:26:50.420
It shows that the affairs of the Ummah remain orderly,

00:26:50.420 --> 00:26:51.420
And they are in goodness,

00:26:51.420 --> 00:26:55.420
As long as they maintain this Sunnah.

00:26:55.420 --> 00:26:57.420
And if they delay the breaking of the fast,

00:26:57.420 --> 00:27:01.420
That is a sign of corruption they have fallen into.

00:27:01.420 --> 00:27:06.569
Chapter: If one breaks the fast during Ramadan,

00:27:06.569 --> 00:27:08.569
Then the sun appears.

00:27:08.569 --> 00:27:13.950
On the authority of Asma’ Bint Abi Bakr al-Siddiq (may Allah be pleased with them both), she said:

00:27:13.950 --> 00:27:17.950
We broke our fast during the time of the Prophet (peace be upon him),

00:27:17.950 --> 00:27:19.950
On a cloudy day,

00:27:19.950 --> 00:27:21.950
Then the sun appeared.

00:27:21.950 --> 00:27:25.500
Commentary on the hadith:

00:27:25.500 --> 00:27:27.940
"Cloudy," meaning: overcast.

00:27:27.940 --> 00:27:29.940
"The sun appeared,"

00:27:29.940 --> 00:27:33.940
Meaning: It was confirmed that the time for breaking the fast had not yet entered.

00:27:33.940 --> 00:27:37.230
From the benefits of the hadith:

00:27:37.230 --> 00:27:40.000
It is derived from the hadith:

00:27:40.000 --> 00:27:44.000
Whoever breaks their fast thinking that the sun has set,

00:27:44.000 --> 00:27:46.000
Then it turns out it has not set,

00:27:46.000 --> 00:27:48.000
They must abstain for the remainder of their day,

00:27:48.000 --> 00:27:50.000
And they must make up the day,

00:27:50.000 --> 00:27:52.000
But there is no expiation upon them.

00:27:52.000 --> 00:27:55.130
It shows that certainty is not removed by doubt.

00:27:55.130 --> 00:28:01.319
The hadith provides evidence for maintaining the original state until the contrary is proven.

00:28:01.319 --> 00:28:05.210
Chapter: The fasting of children.

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On the authority of al-Rubayyi‘ Bint Mu‘awwidh, she said:

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The Prophet (peace be upon him) sent,

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On the morning of ‘Ashura’, to the villages of the Ansar:

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"Whoever has started the day not fasting, let them complete the rest of their day,"

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"And whoever has started the day fasting, let them continue."

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She said:

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So we would fast it afterwards,

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And we would have our children fast,

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And we would make them toys out of wool.

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If one of them cried for food, we would give them that,

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Until it was time for breaking the fast.

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Commentary on the hadith:

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"Morning of ‘Ashura’,"

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Meaning: The early part of the tenth day of Muharram.

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"Villages of the Ansar,"

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Meaning: Those surrounding Medina.

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"Let them complete the rest of their day,"

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Meaning: Let them abstain from things that break the fast until sunset.

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"And whoever has started the day fasting, let them continue,"

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Meaning: Let them persist in their fast.

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"So we would fast it,"

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Meaning: We would fast ‘Ashura’.

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"Wool,"

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Meaning: Sheep's wool.

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"We would give them,"

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Meaning: That toy.

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From the benefits of the hadith:

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It is derived from the hadith:

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That fasting ‘Ashura’ was obligatory before Ramadan was made obligatory.

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It shows the validity of forming the intention for a voluntary fast during the day.

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It shows that one should not delay clarification when there is a need for it.

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The hadith contains an indication of the recommendation of voluntary fasting.

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It shows the legitimacy of training children in acts of worship.

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It shows that if a Companion says, "We did such-and-such during the time of the Prophet (peace be upon him),"

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It carries the status of a prophetic report (marfu‘).