In the name of Allah, the Most Gracious, the Most Merciful.
Ifadah Center
for Humanities Studies and Research
presents
The Abridged Sahih al-Bukhari
Chapter: Continuous Fasting (Wisal)
And regarding the statement that there is no fasting at night
On the authority of Anas, may Allah be pleased with him, who said:
The Prophet, peace and blessings of Allah be upon him, practiced continuous fasting at the end of the month.
Some people also practiced continuous fasting.
This reached the Prophet, peace and blessings of Allah be upon him,
and he said:
In one narration:
"Do not practice continuous fasting."
They said:
"But you practice continuous fasting."
He replied: "If the month were extended for me,
I would continue fasting in a way that would make those who over-exert themselves abandon their over-exertion.
I am not like you.
I spend the night while my Lord feeds me and gives me drink."
Commentary on the hadith:
"At the end of the month"
Meaning: He fasted continuously with them for two days at the end of the month,
then they saw the crescent moon of Shawwal,
as will be mentioned later.
"If it were extended for me"
Meaning: If the month of Ramadan did not end.
"Abandon"
Meaning: Leave.
"Those who over-exert themselves" (al-muta'ammiqun)
"Over-exertion" (ta'ammuq)
Is the burdening of oneself with that which one has not been commanded to do.
"I am not like you"
Meaning: I am not like any one of you, nor am I in your state.
"I spend the night" (abitu) means I pass the night.
From the benefits of the hadith:
It is derived from the hadith
that one is forbidden from over-exertion and extremism in religion.
It also indicates that among the harms resulting from continuous fasting
is boredom with worship,
and the fear of falling short in other acts of worship.
It also shows the permissibility of wishing for certain things.
On the authority of Abu Sa'id, may Allah be pleased with him,
that he heard the Prophet, peace be upon him, say:
"Do not practice continuous fasting.
Whoever among you wishes to practice continuous fasting,
let him fast only until the pre-dawn meal (suhur)."
They said:
"But you practice continuous fasting, O Messenger of Allah."
He said:
"I am not like you.
I spend the night while I have a Provider who feeds me,
and a Giver who gives me drink."
Commentary on the hadith:
"Let him fast only until the suhur"
Meaning: Let the continuous fasting be until the time of suhur.
"I am not like you"
Meaning: I am not like your state and your description.
"Provider" (mu'tim)
It is said to be literal,
and it is said otherwise.
From the benefits of the hadith:
It is derived from the hadith
that it is said that continuous fasting is among the specific characteristics of the Prophet, peace be upon him,
and that others are prohibited from it,
except for what has been granted as a concession to fast until the suhur.
It also indicates the permissibility of refraining from food after sunset until the suhur.
On the authority of 'Aishah, may Allah be pleased with her, who said:
The Messenger of Allah, peace be upon him, forbade
continuous fasting out of mercy for them.
They said:
"But you practice continuous fasting."
He said:
"I am not like you.
I spend the night while my Lord feeds me and gives me drink."
Commentary on the hadith:
"Out of mercy for them"
Meaning: Out of compassion for them.
From the benefits of the hadith:
It is derived from the hadith
that one of the objectives of the Shari'ah is mercy and compassion for the servants.
For this reason, the Prophet, peace be upon him, forbade continuous fasting.
It also contains a reminder to the scholar if his actions outwardly contradict his words,
and it is upon the scholar to clarify that.
It also indicates that it is not permissible to delay a clarification when the need for it arises.
Chapter: Disciplinary Action for Those Who Frequently Practice Continuous Fasting
On the authority of Abu Hurayrah, may Allah be pleased with him, who said:
The Messenger of Allah, peace be upon him, forbade continuous fasting in the fast.
In a narration:
"Beware of continuous fasting,"
[he said it] twice.
A man from the Muslims said to him:
"But you practice continuous fasting, O Messenger of Allah."
He said:
"And who among you is like me?
I spend the night while my Lord feeds me and gives me drink."
In a narration:
"So burden yourselves with deeds that you can bear."
When they refused to stop continuous fasting,
he fasted continuously with them for a day,
then another day,
then they saw the crescent moon.
He said:
"If it had been delayed, I would have increased it for you,"
as a disciplinary action for them when they refused to stop.
Commentary on the hadith:
Chapter: Disciplinary Action for Those Who Frequently Practice Continuous Fasting
"Disciplinary action" (tankil) is punishment.
And they made the one who opposes [the command] a lesson for others.
"Beware of continuous fasting"
Meaning: Be cautious and avoid continuous fasting.
And the intent
is the prohibition of continuous fasting.
"They refused"
Meaning: They abstained [from stopping].
"If it had been delayed"
Meaning: The crescent moon of the month of Shawwal.
"I would have increased it for you"
Meaning: In continuous fasting until you were unable to bear it,
so you would ask for relief from it by stopping.
"So burden yourselves with deeds that you can bear"
The intent is:
Continue with the deeds that you are capable of.
From the benefits of the hadith:
It is derived from the hadith
the prohibition of over-exertion and extremism in religion.
It also indicates that the leader may use punishment as a disciplinary measure.
Chapter: One Who Swears an Oath Upon His Brother to Break a Voluntary Fast
And he does not see that he must make it up if it is more appropriate for him.
On the authority of Abu Juhayfah, who said:
The Prophet, peace be upon him, established brotherhood
between Salman and Abu al-Darda'.
So Salman visited Abu al-Darda'.
He saw Umm al-Darda' looking unkempt.
He said to her:
"What is the matter with you?"
She said:
"Your brother Abu al-Darda'
has no need for the world."
Then Abu al-Darda' came,
and he prepared food for him.
He said:
"Eat."
He said:
"I am fasting."
He said:
"I will not eat until you eat."
He said:
So he ate.
When it was night,
Abu al-Darda' went to stand [for prayer].
He said:
"Sleep."
So he slept.
Then he went to stand again,
and he said:
"Sleep."
When it was the end of the night,
Salman said:
"Get up now."
So they prayed.
Then Salman said to him:
"Indeed, your Lord has a right over you,
and your own self has a right over you,
and your family has a right over you.
So give everyone who has a right their due right."
He came to the Prophet, peace be upon him,
and mentioned that to him.
The Prophet, peace be upon him, said:
"Salman has spoken the truth."
Commentary on the hadith:
"More appropriate for him"
Meaning: For the one breaking the fast, in that he was excused for it,
because his brother insisted upon him breaking the fast.
"Established brotherhood" (akha)
The one who is made a brother.
The act of taking brotherhood between two people.
Umm al-Darda'
Her name is Khayrah bint Abi Hadrad, may Allah be pleased with her.
"Unkempt" (mutabadhilah)
Meaning: Wearing work clothes.
And the intent
is that she had left off wearing adornment clothes.
"What is the matter with you?"
Meaning: What is your state and what is your affair?
"Has no need for the world"
A metonymy for asceticism in the world.
"Indeed, your Lord has a right over you"
The right of Allah:
To worship Him alone, with no partner.
"And your family"
Meaning: Your wife and those you support.
"So give"
Meaning: So fulfill.
From the benefits of the hadith:
It is derived from the hadith
the permissibility of breaking a voluntary fast.
It also indicates the legitimacy of visiting brothers and staying overnight with them.
It also contains the permissibility of a man speaking to a woman who is not his mahram when there is a need.
It also contains the legitimacy of offering counsel to a Muslim.
And alerting those who are heedless.
It also contains an explanation of the virtue of standing in prayer during the last part of the night.
It also contains the legitimacy of a woman adorning herself for her husband.
It also contains the establishment of a wife’s right over her husband to be treated with kindness.
It also contains the dislike of burdening oneself excessively in worship.
It also contains the recommendation of sleeping to gain strength for fasting.
It also contains the prohibition against extremism in religion.
In the hadith is a reference to the dome of Salman, may Allah be pleased with him.
Where the Prophet, peace and blessings of Allah be upon him, confirmed his statement.
Chapter: Fasting in Sha'ban.
From 'A'ishah, may Allah be pleased with her, who said:
In one narration:
The Messenger of Allah, peace be upon him, would fast,
Until we would say he does not break his fast,
And he would break his fast until we would say he does not fast.
The Prophet, peace be upon him, did not
Fast any month more than Sha'ban.
For he used to fast all of Sha'ban.
And he used to say:
"Take upon yourselves of deeds what you can bear."
In one narration:
"Take on of deeds [what you can bear],
For Allah does not grow weary until you grow weary."
And the most beloved prayer to the Prophet, peace be upon him,
Was that which is performed consistently, even if it be little.
In one narration:
The Prophet, peace be upon him, was asked,
"Which deeds are most beloved to Allah?"
He said, "The most consistent of them, even if they be little."
And when he performed a prayer, he would be consistent in it.
Commentary on the hadith:
"All of Sha'ban":
The intended meaning is "except for a little."
It uses the term "all" to refer to the majority and the most part.
"What you can bear":
Meaning, what you are able to maintain consistently,
Without harm or hardship.
"For Allah does not grow weary":
The attribution of weariness to Allah, the Almighty and Majestic,
Is by way of reciprocal comparison.
"Until you grow weary":
Meaning, until you become bored and abandon the deed,
Finding it burdensome and disliking it,
After having been eager and loving toward it.
"That which is performed consistently":
Meaning, that which one continues to do.
From the benefits of the hadith:
It is derived from the hadith:
The permissibility of fasting the second half of Sha'ban for one who has a regular habit of fasting.
It also contains the use of "all" to refer to the majority and the most part.
It also contains the prohibition against extremism and over-scrupulousness in religion.
It also contains the recommendation of consistency in regular righteous deeds.
Chapter: What is mentioned regarding the fasting of the Prophet, peace be upon him.
From Ibn 'Abbas, may Allah be pleased with them both, who said:
The Prophet, peace be upon him, never fasted
An entire month, ever, other than Ramadan.
And he would fast until one would say,
"No, by Allah, he does not break his fast."
And he would break his fast until one would say,
"No, by Allah, he does not fast."
Commentary on the hadith:
"Ever" (qat) is for emphasizing the negation of the past.
From the benefits of the hadith:
It is derived from the hadith:
There is no fasting that is mandatory or obligatory,
Except for the fasting of the month of Ramadan.
It also contains that it was the guidance of the Prophet, peace be upon him,
To frequently perform voluntary fasting.
It also contains the eagerness of the Companions, may Allah be pleased with them,
To know the guidance of the Prophet, peace be upon him.
Chapter: Whoever visits a people,
And does not break his fast with them.
From Anas, may Allah be pleased with him, who said:
The Prophet, peace be upon him, entered
Upon Umm Sulaym,
And she brought him dates and ghee.
He said,
"Return your ghee to its skin,
And your dates to their container,
For I am fasting."
Then he stood in a corner of the house,
And prayed a non-obligatory prayer.
Then he prayed for Umm Sulaym and her household.
Umm Sulaym said,
"O Messenger of Allah,
I have a special request."
He said, "What is it?"
She said,
"Your servant, Anas.
There is no good of the Hereafter or this world,
But that you have prayed for it for me."
He said,
"O Allah, provide him with wealth and children,
And bless him in them."
In one narration:
"O Allah, increase his wealth and children,
And bless him in what You have given him."
For I am among the Ansar with the most wealth,
And my daughter Aminah told me
That there were buried of my direct offspring, before the arrival of the Hajjaj in Basra,
One hundred and twenty-something.
Commentary on the hadith:
Umm Sulaym:
Her name is al-Ghumaysa',
And it is said al-Rumaysa',
Or other than that.
The Prophet, peace be upon him, used to visit her,
Because she was his maternal aunt through nursing.
And it is said,
One of his maternal aunts by blood.
"In its skin":
The skin (siqa') is
A vessel made of leather,
In which water, ghee, and honey are placed.
"In its container":
Meaning, the place and location where it is kept.
"I have a special request":
Meaning, I want a special favor.
Which is a special prayer for your servant, Anas.
"Of my direct offspring" (li-sulbi):
Meaning, from his children, excluding his grandchildren and great-grandchildren.
"Before the arrival of the Hajjaj in Basra":
The arrival of al-Hajjaj ibn Yusuf al-Thaqafi in Basra
Was in the year 75 AH.
From the benefits of the hadith:
It is derived from the hadith:
The permissibility of using the diminutive form to express affection for a person,
And showing mercy toward him,
And love for him.
It also contains the permissibility of returning a gift if it does not cause hardship to the giver.
It also contains the legitimacy of supplication after prayer.
It also contains the permissibility of speaking about the blessings of Allah the Almighty,
And informing others about them when necessary.
It also contains an illustration of the miracle of the Messenger, peace be upon him,
In his prayer for Anas,
For the blessing of wealth and the abundance of children.
It also contains preferring one's children over oneself.
It also contains guidance toward being polite and gentle when making a request.
Chapter: Fasting at the end of the month.
From 'Imran ibn Husayn, may Allah be pleased with them both,
That the Prophet, peace be upon him, asked him,
Or asked a man while 'Imran was listening,
And he said,
"O father of so-and-so,
Have you fasted the 'surar' (end) of this month?"
The man said,
"No, O Messenger of Allah."
He said,
"Then when you break your fast, fast two days."
Commentary on the hadith:
"Surar of this month":
The intended meaning is the end of the month,
Due to the moon being hidden (istisar) during it.
It is also said it is the middle of the month,
And the 'surar' of everything is its middle,
And the navel (surrah) is the center.
These are the White Days (the 13th, 14th, and 15th).
It is also said it is the beginning of the month.
And the month mentioned in the hadith
Is the month of Sha'ban.
From the benefits of the hadith:
It is derived from the hadith:
The recommendation of fasting days from every month.
It also contains an explanation of the virtue of voluntary fasting and its days.
It also contains the recommendation of calling a man by his kunya (patronymic).
It also contains the scholar's concern for the worship of his companions,
And guiding them toward what is more perfect.
Chapter: Fasting on Friday.
If one wakes up fasting on a Friday,
He should break his fast.
From Muhammad ibn 'Abbad, who said:
I asked Jabir, may Allah be pleased with him,
"Did the Prophet, peace be upon him, forbid
Fasting on Friday?"
He said, "Yes."
Commentary on the hadith:
The Prophet, peace be upon him, forbade
Fasting on Friday,
Meaning, fasting it alone.
From the benefits of the hadith:
It is derived from the hadith:
The eagerness of the Tabi'un to follow the guidance of the Prophet, peace be upon him,
Regarding voluntary fasting.
It also contains that the basis of acts of worship is adherence to established texts.
It also contains the prohibition against fasting on Friday alone.
From Abu Hurayrah, may Allah be pleased with him, who said:
I heard the Prophet, peace be upon him, say:
"None of you should fast on Friday,
Unless he fasts a day before it or after it."
Commentary on the hadith:
"Unless he fasts a day before it or after it":
The intended meaning is not to single out Friday for fasting.
From the benefits of the hadith:
It is derived from the hadith:
The prohibition against fasting on Friday alone.
It also contains the qualification of the absolute prohibition
Regarding the hadith of Jabir, may Allah be pleased with him:
It is understood from the exception mentioned,
that it is permissible for one who has fasted a day before or after it,
or if it happens to coincide with days he habitually fasts,
such as fasting the White Days (the 13th, 14th, and 15th of the lunar month),
or the Day of ‘Arafah,
should it fall on a Friday.
From Juwayriyah bint al-Harith, may Allah be pleased with her:
That the Prophet, peace and blessings of Allah be upon him,
said to her when he entered upon her on a Friday while she was fasting:
"Did you fast yesterday?"
She said, "No."
He said, "Do you intend to fast tomorrow?"
She said, "No."
He said, "Then break your fast."
Commentary on the hadith:
"Did you fast yesterday?" refers to Thursday.
"Do you intend to fast tomorrow?" refers to Saturday.
Benefits of the hadith:
It is derived from the hadith:
Guidance to avoid the prohibited time,
by joining the fast of a day before or after Friday.
It also indicates that an act contrary to the Sunnah is not accepted.
The hadith points to the excellence of voluntary fasting.
Chapter
Does he single out any specific days?
From ‘Alqamah, who said:
I asked the Mother of the Believers, ‘Aishah,
I said:
"O Mother of the Believers,
how was the practice of the Prophet, peace and blessings of Allah be upon him?
Did he single out any specific days?"
She said, "No.
His practice was consistent.
And who among you can bear what the Prophet, peace and blessings of Allah be upon him, could bear?"
In one narration:
"Can endure" is used in both instances.
Commentary on the hadith:
"Was" (kana) denotes consistency and continuity.
"His practice was consistent" (dimah),
meaning constant and uninterrupted.
"And who among you,"
meaning which of you,
"can bear,"
meaning who has the strength and capacity.
From the benefits of the hadith:
It is derived from the hadith:
That the best of deeds are those done consistently, even if they are few.
It also shows the eagerness of the Tabi'un to follow the guidance of the Prophet, peace and blessings of Allah be upon him, in voluntary fasting.
Chapter: Fasting the Day of ‘Arafah
From Maymunah, may Allah be pleased with her:
That the people were in doubt regarding the Prophet’s, peace and blessings of Allah be upon him, fasting on the Day of ‘Arafah.
So she sent him a vessel of milk while he was standing at the station (in ‘Arafah).
He drank from it while the people were watching.
Commentary on the hadith:
"They were in doubt," so some said he was fasting,
based on his habit while at home.
And others said he was not fasting,
because he was a traveler.
"A vessel of milk" (hallab) is the container into which milk is drawn.
It is also said that *hallab* refers to the milk itself.
It may also refer to the container,
even if it did not contain milk.
"At the station,"
meaning in ‘Arafah.
From the benefits of the hadith:
It is derived from the hadith:
The recommendation to break the fast on the Day of ‘Arafah while in ‘Arafah.
It shows that witnessing something directly is more conclusive than an argument,
and that it supersedes hearsay.
It permits eating and drinking in public gatherings.
It shows that the Prophet, peace and blessings of Allah be upon him,
is the standard for the correctness of statements and actions.
It permits research, ijtihad,
and scholarly debate between men and women.
It highlights the excellence and intelligence of Maymunah, may Allah be pleased with her.
Chapter: Fasting on the Day of Fitr
From Abu ‘Ubayd, the freed slave of Ibn Azhar:
That he witnessed the ‘Eid on the Day of Adha with ‘Umar ibn al-Khattab, may Allah be pleased with him.
He prayed before the sermon,
then he addressed the people and said:
"O people,
the Messenger of Allah, peace and blessings of Allah be upon him,
has forbidden you from fasting on these two ‘Eids.
As for one of them,
it is the day you break your fast from your fasting (Fitr).
And as for the other,
it is the day you eat your sacrificial animals (Adha)."
Then I witnessed the ‘Eid with ‘Uthman ibn ‘Affan,
and it happened to be on a Friday.
He prayed before the sermon,
then he addressed them and said:
"O people,
this day, two ‘Eids have gathered for you.
So whoever among the people of the outskirts (al-‘Awal) wishes to wait for the Friday prayer, let him wait,
and whoever wishes to return, I have given him permission."
Then I witnessed it with ‘Ali ibn Abi Talib,
and he prayed before the sermon,
then he addressed the people and said:
"The Messenger of Allah, peace and blessings of Allah be upon him, forbade you from eating the meat of your sacrifices after three days."
Commentary on the hadith:
"Witnessed" means attended.
"The two ‘Eids,"
meaning Fitr and Adha.
"Your sacrifices" (nusukikum),
meaning your sacrificial animals.
"And it happened to be on a Friday,"
meaning the ‘Eid coincided with a Friday.
"Whoever wishes,"
meaning whoever desires.
"People of the outskirts" (al-‘Awal),
meaning the inhabitants of al-‘Awal.
Al-‘Awal are villages near Medina to the east.
The closest of them to Medina is at a distance of two miles or more,
and the farthest is eight.
From the benefits of the hadith:
It is derived from the hadith:
The legitimacy of calling Friday an ‘Eid.
It clarifies the Sunnah of the Rightly Guided Caliphs.
It shows that the established Sunnah
is that the ‘Eid prayer is before the sermon.
It shows that one should not store sacrificial meat for more than three days,
because of the benefit of providing for the poor.
It shows that if Friday coincides with an ‘Eid day,
a person is given the choice between attending the Friday prayer or praying Dhuhr at home.
It shows the Imam teaching the people their rites at the appropriate times,
and what is recommended for him to clarify in the ‘Eid sermon.
Chapter: Fasting on the Day of Sacrifice
From Abu Hurayrah, may Allah be pleased with him, who said:
He forbade two types of fasting and two types of sales:
(Fasting on) Fitr and Adha, and the *mulamasah* (touching) and *munabadhah* (throwing) sales.
Commentary on the hadith:
"Fitr" means the ‘Eid of Fitr.
"Adha" means the ‘Eid of Adha.
"Mulamasah" means touching the garment without looking at it, and it has various forms.
"Munabadhah" means a man throwing his garment for sale before the other party inspects or looks at it, and it has various forms.
From the benefits of the hadith:
It is derived from the hadith that specific forms of worship and transactions are prohibited.
It shows that one of the purposes of ‘Eid
is to enjoy permissible things like eating and drinking.
This contradicts fasting.
From Ziyad ibn Jubayr, who said:
I was with Ibn ‘Umar,
and a man asked him, saying:
"I vowed to fast every Tuesday or Wednesday for as long as I live,
and it coincided with this day, the Day of Sacrifice."
He said:
"Allah has commanded the fulfillment of vows,
but we have been forbidden from fasting on the Day of Sacrifice."
He repeated the question to him,
and he said the same, adding nothing more.
Commentary on the hadith:
"And it coincided with this day, the Day of Sacrifice,"
meaning his vow to fast coincided with an ‘Eid day.
"Adding nothing more,"
meaning he did not add to his first answer.
From the benefits of the hadith:
The hadith is evidence of the piety of Ibn ‘Umar, may Allah be pleased with them both,
because he only narrated what he had heard.
It points to the principle that if a command and a prohibition conflict,
the prohibition takes precedence.
Chapter: Fasting the Days of Tashriq
From ‘Urwah, who said:
‘Aishah, may Allah be pleased with her,
used to fast the days of Tashriq in Mina,
and her father used to fast them.
Commentary on the hadith:
The days of Tashriq
are also called
the "Appointed Days,"
and the "Days of Mina."
They are the eleventh,
the twelfth,
and the thirteenth of Dhu al-Hijjah.
They were named the days of Tashriq
because the meat of the sacrifices is dried (tushraq) during them,
meaning it is spread out in the sun.
It is said otherwise.
"Her father" is Abu Bakr al-Siddiq, may Allah be pleased with him.
"Used to fast them,"
meaning he used to fast the days of Tashriq.
From the benefits of the hadith:
It is derived from the hadith:
That fasting the days of Tashriq
is for those who cannot find a sacrificial animal.
There is a difference of opinion on this matter.
The report points to the authority of the Sunnah of the Rightly Guided Caliphs,
and the opinion of a Companion.
From ‘Aishah and Ibn ‘Umar, may Allah be pleased with them, who said:
"Permission was not granted to fast during the days of Tashriq,
except for those who could not find a sacrificial animal."
Commentary on the hadith:
"Permission was not granted,"
meaning no legal permission was given.
From the benefits of the hadith:
It is derived from the hadith:
That the days of Tashriq
are days of eating and drinking,
This contradicts the objectives of fasting.
It implies that the statement of a Companion, when it does not grant a concession,
is to be understood as being attributed to the Prophet, peace and blessings of Allah be upon him.