Part of Sahih Al-Bukhari
· Lesson 72 of 113
Summary of Sahih Al-Bukhari | Episode (72) | Fasting book - 3
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Transcript
Machine translation — may contain errors
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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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The Abridged Sahih al-Bukhari
0:16
Chapter: Continuous Fasting (Wisal)
0:19
And regarding the statement that there is no fasting at night
0:22
On the authority of Anas, may Allah be pleased with him, who said:
0:26
The Prophet, peace and blessings of Allah be upon him, practiced continuous fasting at the end of the month.
0:30
Some people also practiced continuous fasting.
0:33
This reached the Prophet, peace and blessings of Allah be upon him,
0:37
and he said:
0:39
In one narration:
0:40
"Do not practice continuous fasting."
0:42
They said:
0:43
"But you practice continuous fasting."
0:45
He replied: "If the month were extended for me,
0:47
I would continue fasting in a way that would make those who over-exert themselves abandon their over-exertion.
0:52
I am not like you.
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I spend the night while my Lord feeds me and gives me drink."
0:59
Commentary on the hadith:
1:03
"At the end of the month"
1:05
Meaning: He fasted continuously with them for two days at the end of the month,
1:08
then they saw the crescent moon of Shawwal,
1:10
as will be mentioned later.
1:12
"If it were extended for me"
1:14
Meaning: If the month of Ramadan did not end.
1:17
"Abandon"
1:18
Meaning: Leave.
1:20
"Those who over-exert themselves" (al-muta'ammiqun)
1:21
"Over-exertion" (ta'ammuq)
1:22
Is the burdening of oneself with that which one has not been commanded to do.
1:25
"I am not like you"
1:27
Meaning: I am not like any one of you, nor am I in your state.
1:32
"I spend the night" (abitu) means I pass the night.
1:35
From the benefits of the hadith:
1:39
It is derived from the hadith
1:41
that one is forbidden from over-exertion and extremism in religion.
1:44
It also indicates that among the harms resulting from continuous fasting
1:48
is boredom with worship,
1:50
and the fear of falling short in other acts of worship.
1:54
It also shows the permissibility of wishing for certain things.
2:00
On the authority of Abu Sa'id, may Allah be pleased with him,
2:02
that he heard the Prophet, peace be upon him, say:
2:07
"Do not practice continuous fasting.
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Whoever among you wishes to practice continuous fasting,
2:12
let him fast only until the pre-dawn meal (suhur)."
2:15
They said:
2:16
"But you practice continuous fasting, O Messenger of Allah."
2:19
He said:
2:20
"I am not like you.
2:23
I spend the night while I have a Provider who feeds me,
2:26
and a Giver who gives me drink."
2:29
Commentary on the hadith:
2:33
"Let him fast only until the suhur"
2:35
Meaning: Let the continuous fasting be until the time of suhur.
2:39
"I am not like you"
2:41
Meaning: I am not like your state and your description.
2:44
"Provider" (mu'tim)
2:45
It is said to be literal,
2:47
and it is said otherwise.
2:50
From the benefits of the hadith:
2:53
It is derived from the hadith
2:55
that it is said that continuous fasting is among the specific characteristics of the Prophet, peace be upon him,
3:01
and that others are prohibited from it,
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except for what has been granted as a concession to fast until the suhur.
3:08
It also indicates the permissibility of refraining from food after sunset until the suhur.
3:14
On the authority of 'Aishah, may Allah be pleased with her, who said:
3:17
The Messenger of Allah, peace be upon him, forbade
3:20
continuous fasting out of mercy for them.
3:23
They said:
3:25
"But you practice continuous fasting."
3:27
He said:
3:28
"I am not like you.
3:30
I spend the night while my Lord feeds me and gives me drink."
3:34
Commentary on the hadith:
3:38
"Out of mercy for them"
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Meaning: Out of compassion for them.
3:42
From the benefits of the hadith:
3:46
It is derived from the hadith
3:48
that one of the objectives of the Shari'ah is mercy and compassion for the servants.
3:53
For this reason, the Prophet, peace be upon him, forbade continuous fasting.
3:57
It also contains a reminder to the scholar if his actions outwardly contradict his words,
4:02
and it is upon the scholar to clarify that.
4:05
It also indicates that it is not permissible to delay a clarification when the need for it arises.
4:12
Chapter: Disciplinary Action for Those Who Frequently Practice Continuous Fasting
4:16
On the authority of Abu Hurayrah, may Allah be pleased with him, who said:
4:19
The Messenger of Allah, peace be upon him, forbade continuous fasting in the fast.
4:25
In a narration:
4:27
"Beware of continuous fasting,"
4:29
[he said it] twice.
4:31
A man from the Muslims said to him:
4:34
"But you practice continuous fasting, O Messenger of Allah."
4:37
He said:
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"And who among you is like me?
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I spend the night while my Lord feeds me and gives me drink."
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In a narration:
4:46
"So burden yourselves with deeds that you can bear."
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When they refused to stop continuous fasting,
4:53
he fasted continuously with them for a day,
4:55
then another day,
4:57
then they saw the crescent moon.
4:59
He said:
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"If it had been delayed, I would have increased it for you,"
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as a disciplinary action for them when they refused to stop.
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Commentary on the hadith:
5:10
Chapter: Disciplinary Action for Those Who Frequently Practice Continuous Fasting
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"Disciplinary action" (tankil) is punishment.
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And they made the one who opposes [the command] a lesson for others.
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"Beware of continuous fasting"
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Meaning: Be cautious and avoid continuous fasting.
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And the intent
5:25
is the prohibition of continuous fasting.
5:28
"They refused"
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Meaning: They abstained [from stopping].
5:31
"If it had been delayed"
5:32
Meaning: The crescent moon of the month of Shawwal.
5:35
"I would have increased it for you"
5:36
Meaning: In continuous fasting until you were unable to bear it,
5:39
so you would ask for relief from it by stopping.
5:42
"So burden yourselves with deeds that you can bear"
5:46
The intent is:
5:47
Continue with the deeds that you are capable of.
5:51
From the benefits of the hadith:
5:54
It is derived from the hadith
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the prohibition of over-exertion and extremism in religion.
6:00
It also indicates that the leader may use punishment as a disciplinary measure.
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Chapter: One Who Swears an Oath Upon His Brother to Break a Voluntary Fast
6:11
And he does not see that he must make it up if it is more appropriate for him.
6:15
On the authority of Abu Juhayfah, who said:
6:18
The Prophet, peace be upon him, established brotherhood
6:21
between Salman and Abu al-Darda'.
6:24
So Salman visited Abu al-Darda'.
6:26
He saw Umm al-Darda' looking unkempt.
6:30
He said to her:
6:31
"What is the matter with you?"
6:33
She said:
6:34
"Your brother Abu al-Darda'
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has no need for the world."
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Then Abu al-Darda' came,
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and he prepared food for him.
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He said:
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"Eat."
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He said:
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"I am fasting."
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He said:
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"I will not eat until you eat."
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He said:
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So he ate.
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When it was night,
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Abu al-Darda' went to stand [for prayer].
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He said:
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"Sleep."
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So he slept.
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Then he went to stand again,
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and he said:
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"Sleep."
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When it was the end of the night,
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Salman said:
7:13
"Get up now."
7:15
So they prayed.
7:17
Then Salman said to him:
7:19
"Indeed, your Lord has a right over you,
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and your own self has a right over you,
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and your family has a right over you.
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So give everyone who has a right their due right."
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He came to the Prophet, peace be upon him,
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and mentioned that to him.
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The Prophet, peace be upon him, said:
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"Salman has spoken the truth."
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Commentary on the hadith:
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"More appropriate for him"
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Meaning: For the one breaking the fast, in that he was excused for it,
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because his brother insisted upon him breaking the fast.
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"Established brotherhood" (akha)
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The one who is made a brother.
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The act of taking brotherhood between two people.
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Umm al-Darda'
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Her name is Khayrah bint Abi Hadrad, may Allah be pleased with her.
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"Unkempt" (mutabadhilah)
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Meaning: Wearing work clothes.
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And the intent
8:11
is that she had left off wearing adornment clothes.
8:14
"What is the matter with you?"
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Meaning: What is your state and what is your affair?
8:19
"Has no need for the world"
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A metonymy for asceticism in the world.
8:25
"Indeed, your Lord has a right over you"
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The right of Allah:
8:29
To worship Him alone, with no partner.
8:32
"And your family"
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Meaning: Your wife and those you support.
8:36
"So give"
8:38
Meaning: So fulfill.
8:40
From the benefits of the hadith:
8:43
It is derived from the hadith
8:45
the permissibility of breaking a voluntary fast.
8:49
It also indicates the legitimacy of visiting brothers and staying overnight with them.
8:53
It also contains the permissibility of a man speaking to a woman who is not his mahram when there is a need.
8:58
It also contains the legitimacy of offering counsel to a Muslim.
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And alerting those who are heedless.
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It also contains an explanation of the virtue of standing in prayer during the last part of the night.
9:07
It also contains the legitimacy of a woman adorning herself for her husband.
9:11
It also contains the establishment of a wife’s right over her husband to be treated with kindness.
9:16
It also contains the dislike of burdening oneself excessively in worship.
9:20
It also contains the recommendation of sleeping to gain strength for fasting.
9:24
It also contains the prohibition against extremism in religion.
9:28
In the hadith is a reference to the dome of Salman, may Allah be pleased with him.
9:31
Where the Prophet, peace and blessings of Allah be upon him, confirmed his statement.
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Chapter: Fasting in Sha'ban.
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From 'A'ishah, may Allah be pleased with her, who said:
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In one narration:
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The Messenger of Allah, peace be upon him, would fast,
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Until we would say he does not break his fast,
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And he would break his fast until we would say he does not fast.
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The Prophet, peace be upon him, did not
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Fast any month more than Sha'ban.
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For he used to fast all of Sha'ban.
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And he used to say:
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"Take upon yourselves of deeds what you can bear."
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In one narration:
10:15
"Take on of deeds [what you can bear],
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For Allah does not grow weary until you grow weary."
10:21
And the most beloved prayer to the Prophet, peace be upon him,
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Was that which is performed consistently, even if it be little.
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In one narration:
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The Prophet, peace be upon him, was asked,
10:33
"Which deeds are most beloved to Allah?"
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He said, "The most consistent of them, even if they be little."
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And when he performed a prayer, he would be consistent in it.
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Commentary on the hadith:
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"All of Sha'ban":
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The intended meaning is "except for a little."
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It uses the term "all" to refer to the majority and the most part.
10:57
"What you can bear":
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Meaning, what you are able to maintain consistently,
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Without harm or hardship.
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"For Allah does not grow weary":
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The attribution of weariness to Allah, the Almighty and Majestic,
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Is by way of reciprocal comparison.
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"Until you grow weary":
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Meaning, until you become bored and abandon the deed,
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Finding it burdensome and disliking it,
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After having been eager and loving toward it.
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"That which is performed consistently":
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Meaning, that which one continues to do.
11:26
From the benefits of the hadith:
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It is derived from the hadith:
11:32
The permissibility of fasting the second half of Sha'ban for one who has a regular habit of fasting.
11:36
It also contains the use of "all" to refer to the majority and the most part.
11:41
It also contains the prohibition against extremism and over-scrupulousness in religion.
11:45
It also contains the recommendation of consistency in regular righteous deeds.
11:52
Chapter: What is mentioned regarding the fasting of the Prophet, peace be upon him.
11:57
From Ibn 'Abbas, may Allah be pleased with them both, who said:
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The Prophet, peace be upon him, never fasted
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An entire month, ever, other than Ramadan.
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And he would fast until one would say,
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"No, by Allah, he does not break his fast."
12:13
And he would break his fast until one would say,
12:16
"No, by Allah, he does not fast."
12:19
Commentary on the hadith:
12:22
"Ever" (qat) is for emphasizing the negation of the past.
12:26
From the benefits of the hadith:
12:29
It is derived from the hadith:
12:32
There is no fasting that is mandatory or obligatory,
12:35
Except for the fasting of the month of Ramadan.
12:38
It also contains that it was the guidance of the Prophet, peace be upon him,
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To frequently perform voluntary fasting.
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It also contains the eagerness of the Companions, may Allah be pleased with them,
12:48
To know the guidance of the Prophet, peace be upon him.
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Chapter: Whoever visits a people,
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And does not break his fast with them.
12:59
From Anas, may Allah be pleased with him, who said:
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The Prophet, peace be upon him, entered
13:05
Upon Umm Sulaym,
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And she brought him dates and ghee.
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He said,
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"Return your ghee to its skin,
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And your dates to their container,
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For I am fasting."
13:19
Then he stood in a corner of the house,
13:22
And prayed a non-obligatory prayer.
13:25
Then he prayed for Umm Sulaym and her household.
13:28
Umm Sulaym said,
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"O Messenger of Allah,
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I have a special request."
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He said, "What is it?"
13:36
She said,
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"Your servant, Anas.
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There is no good of the Hereafter or this world,
13:42
But that you have prayed for it for me."
13:44
He said,
13:46
"O Allah, provide him with wealth and children,
13:49
And bless him in them."
13:51
In one narration:
13:53
"O Allah, increase his wealth and children,
13:56
And bless him in what You have given him."
13:59
For I am among the Ansar with the most wealth,
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And my daughter Aminah told me
14:06
That there were buried of my direct offspring, before the arrival of the Hajjaj in Basra,
14:10
One hundred and twenty-something.
14:12
Commentary on the hadith:
14:16
Umm Sulaym:
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Her name is al-Ghumaysa',
14:20
And it is said al-Rumaysa',
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Or other than that.
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The Prophet, peace be upon him, used to visit her,
14:27
Because she was his maternal aunt through nursing.
14:30
And it is said,
14:31
One of his maternal aunts by blood.
14:34
"In its skin":
14:36
The skin (siqa') is
14:37
A vessel made of leather,
14:39
In which water, ghee, and honey are placed.
14:42
"In its container":
14:44
Meaning, the place and location where it is kept.
14:46
"I have a special request":
14:48
Meaning, I want a special favor.
14:50
Which is a special prayer for your servant, Anas.
14:54
"Of my direct offspring" (li-sulbi):
14:56
Meaning, from his children, excluding his grandchildren and great-grandchildren.
14:59
"Before the arrival of the Hajjaj in Basra":
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The arrival of al-Hajjaj ibn Yusuf al-Thaqafi in Basra
15:06
Was in the year 75 AH.
15:09
From the benefits of the hadith:
15:13
It is derived from the hadith:
15:15
The permissibility of using the diminutive form to express affection for a person,
15:18
And showing mercy toward him,
15:20
And love for him.
15:22
It also contains the permissibility of returning a gift if it does not cause hardship to the giver.
15:27
It also contains the legitimacy of supplication after prayer.
15:31
It also contains the permissibility of speaking about the blessings of Allah the Almighty,
15:34
And informing others about them when necessary.
15:37
It also contains an illustration of the miracle of the Messenger, peace be upon him,
15:41
In his prayer for Anas,
15:43
For the blessing of wealth and the abundance of children.
15:46
It also contains preferring one's children over oneself.
15:49
It also contains guidance toward being polite and gentle when making a request.
15:53
Chapter: Fasting at the end of the month.
15:58
From 'Imran ibn Husayn, may Allah be pleased with them both,
16:03
That the Prophet, peace be upon him, asked him,
16:07
Or asked a man while 'Imran was listening,
16:10
And he said,
16:11
"O father of so-and-so,
16:13
Have you fasted the 'surar' (end) of this month?"
16:16
The man said,
16:18
"No, O Messenger of Allah."
16:20
He said,
16:21
"Then when you break your fast, fast two days."
16:24
Commentary on the hadith:
16:27
"Surar of this month":
16:29
The intended meaning is the end of the month,
16:32
Due to the moon being hidden (istisar) during it.
16:34
It is also said it is the middle of the month,
16:37
And the 'surar' of everything is its middle,
16:39
And the navel (surrah) is the center.
16:41
These are the White Days (the 13th, 14th, and 15th).
16:43
It is also said it is the beginning of the month.
16:46
And the month mentioned in the hadith
16:48
Is the month of Sha'ban.
16:50
From the benefits of the hadith:
16:54
It is derived from the hadith:
16:57
The recommendation of fasting days from every month.
17:01
It also contains an explanation of the virtue of voluntary fasting and its days.
17:05
It also contains the recommendation of calling a man by his kunya (patronymic).
17:09
It also contains the scholar's concern for the worship of his companions,
17:13
And guiding them toward what is more perfect.
17:16
Chapter: Fasting on Friday.
17:19
If one wakes up fasting on a Friday,
17:22
He should break his fast.
17:24
From Muhammad ibn 'Abbad, who said:
17:28
I asked Jabir, may Allah be pleased with him,
17:31
"Did the Prophet, peace be upon him, forbid
17:34
Fasting on Friday?"
17:36
He said, "Yes."
17:38
Commentary on the hadith:
17:41
The Prophet, peace be upon him, forbade
17:44
Fasting on Friday,
17:46
Meaning, fasting it alone.
17:48
From the benefits of the hadith:
17:52
It is derived from the hadith:
17:54
The eagerness of the Tabi'un to follow the guidance of the Prophet, peace be upon him,
17:58
Regarding voluntary fasting.
18:00
It also contains that the basis of acts of worship is adherence to established texts.
18:04
It also contains the prohibition against fasting on Friday alone.
18:08
From Abu Hurayrah, may Allah be pleased with him, who said:
18:14
I heard the Prophet, peace be upon him, say:
18:18
"None of you should fast on Friday,
18:21
Unless he fasts a day before it or after it."
18:25
Commentary on the hadith:
18:28
"Unless he fasts a day before it or after it":
18:31
The intended meaning is not to single out Friday for fasting.
18:35
From the benefits of the hadith:
18:39
It is derived from the hadith:
18:42
The prohibition against fasting on Friday alone.
18:46
It also contains the qualification of the absolute prohibition
18:49
Regarding the hadith of Jabir, may Allah be pleased with him:
18:52
It is understood from the exception mentioned,
18:54
that it is permissible for one who has fasted a day before or after it,
18:57
or if it happens to coincide with days he habitually fasts,
19:02
such as fasting the White Days (the 13th, 14th, and 15th of the lunar month),
19:04
or the Day of ‘Arafah,
19:06
should it fall on a Friday.
19:08
From Juwayriyah bint al-Harith, may Allah be pleased with her:
19:13
That the Prophet, peace and blessings of Allah be upon him,
19:16
said to her when he entered upon her on a Friday while she was fasting:
19:21
"Did you fast yesterday?"
19:24
She said, "No."
19:26
He said, "Do you intend to fast tomorrow?"
19:29
She said, "No."
19:31
He said, "Then break your fast."
19:35
Commentary on the hadith:
19:38
"Did you fast yesterday?" refers to Thursday.
19:41
"Do you intend to fast tomorrow?" refers to Saturday.
19:46
Benefits of the hadith:
19:49
It is derived from the hadith:
19:51
Guidance to avoid the prohibited time,
19:54
by joining the fast of a day before or after Friday.
19:58
It also indicates that an act contrary to the Sunnah is not accepted.
20:02
The hadith points to the excellence of voluntary fasting.
20:09
Chapter
20:10
Does he single out any specific days?
20:14
From ‘Alqamah, who said:
20:16
I asked the Mother of the Believers, ‘Aishah,
20:19
I said:
20:20
"O Mother of the Believers,
20:22
how was the practice of the Prophet, peace and blessings of Allah be upon him?
20:26
Did he single out any specific days?"
20:30
She said, "No.
20:31
His practice was consistent.
20:34
And who among you can bear what the Prophet, peace and blessings of Allah be upon him, could bear?"
20:40
In one narration:
20:42
"Can endure" is used in both instances.
20:45
Commentary on the hadith:
20:49
"Was" (kana) denotes consistency and continuity.
20:52
"His practice was consistent" (dimah),
20:54
meaning constant and uninterrupted.
20:57
"And who among you,"
20:58
meaning which of you,
21:00
"can bear,"
21:02
meaning who has the strength and capacity.
21:04
From the benefits of the hadith:
21:08
It is derived from the hadith:
21:10
That the best of deeds are those done consistently, even if they are few.
21:14
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.
21:21
Chapter: Fasting the Day of ‘Arafah
21:26
From Maymunah, may Allah be pleased with her:
21:29
That the people were in doubt regarding the Prophet’s, peace and blessings of Allah be upon him, fasting on the Day of ‘Arafah.
21:35
So she sent him a vessel of milk while he was standing at the station (in ‘Arafah).
21:40
He drank from it while the people were watching.
21:43
Commentary on the hadith:
21:47
"They were in doubt," so some said he was fasting,
21:51
based on his habit while at home.
21:54
And others said he was not fasting,
21:58
because he was a traveler.
22:00
"A vessel of milk" (hallab) is the container into which milk is drawn.
22:05
It is also said that *hallab* refers to the milk itself.
22:09
It may also refer to the container,
22:11
even if it did not contain milk.
22:13
"At the station,"
22:15
meaning in ‘Arafah.
22:17
From the benefits of the hadith:
22:21
It is derived from the hadith:
22:24
The recommendation to break the fast on the Day of ‘Arafah while in ‘Arafah.
22:27
It shows that witnessing something directly is more conclusive than an argument,
22:31
and that it supersedes hearsay.
22:33
It permits eating and drinking in public gatherings.
22:37
It shows that the Prophet, peace and blessings of Allah be upon him,
22:40
is the standard for the correctness of statements and actions.
22:44
It permits research, ijtihad,
22:47
and scholarly debate between men and women.
22:51
It highlights the excellence and intelligence of Maymunah, may Allah be pleased with her.
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Chapter: Fasting on the Day of Fitr
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From Abu ‘Ubayd, the freed slave of Ibn Azhar:
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That he witnessed the ‘Eid on the Day of Adha with ‘Umar ibn al-Khattab, may Allah be pleased with him.
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He prayed before the sermon,
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then he addressed the people and said:
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"O people,
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the Messenger of Allah, peace and blessings of Allah be upon him,
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has forbidden you from fasting on these two ‘Eids.
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As for one of them,
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it is the day you break your fast from your fasting (Fitr).
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And as for the other,
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it is the day you eat your sacrificial animals (Adha)."
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Then I witnessed the ‘Eid with ‘Uthman ibn ‘Affan,
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and it happened to be on a Friday.
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He prayed before the sermon,
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then he addressed them and said:
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"O people,
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this day, two ‘Eids have gathered for you.
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So whoever among the people of the outskirts (al-‘Awal) wishes to wait for the Friday prayer, let him wait,
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and whoever wishes to return, I have given him permission."
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Then I witnessed it with ‘Ali ibn Abi Talib,
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and he prayed before the sermon,
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then he addressed the people and said:
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"The Messenger of Allah, peace and blessings of Allah be upon him, forbade you from eating the meat of your sacrifices after three days."
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Commentary on the hadith:
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"Witnessed" means attended.
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"The two ‘Eids,"
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meaning Fitr and Adha.
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"Your sacrifices" (nusukikum),
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meaning your sacrificial animals.
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"And it happened to be on a Friday,"
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meaning the ‘Eid coincided with a Friday.
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"Whoever wishes,"
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meaning whoever desires.
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"People of the outskirts" (al-‘Awal),
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meaning the inhabitants of al-‘Awal.
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Al-‘Awal are villages near Medina to the east.
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The closest of them to Medina is at a distance of two miles or more,
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and the farthest is eight.
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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 calling Friday an ‘Eid.
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It clarifies the Sunnah of the Rightly Guided Caliphs.
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It shows that the established Sunnah
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is that the ‘Eid prayer is before the sermon.
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It shows that one should not store sacrificial meat for more than three days,
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because of the benefit of providing for the poor.
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It shows that if Friday coincides with an ‘Eid day,
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a person is given the choice between attending the Friday prayer or praying Dhuhr at home.
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It shows the Imam teaching the people their rites at the appropriate times,
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and what is recommended for him to clarify in the ‘Eid sermon.
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Chapter: Fasting on the Day of Sacrifice
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From Abu Hurayrah, may Allah be pleased with him, who said:
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He forbade two types of fasting and two types of sales:
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(Fasting on) Fitr and Adha, and the *mulamasah* (touching) and *munabadhah* (throwing) sales.
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Commentary on the hadith:
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"Fitr" means the ‘Eid of Fitr.
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"Adha" means the ‘Eid of Adha.
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"Mulamasah" means touching the garment without looking at it, and it has various forms.
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"Munabadhah" means a man throwing his garment for sale before the other party inspects or looks at it, and it has various forms.
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From the benefits of the hadith:
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It is derived from the hadith that specific forms of worship and transactions are prohibited.
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It shows that one of the purposes of ‘Eid
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is to enjoy permissible things like eating and drinking.
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This contradicts fasting.
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From Ziyad ibn Jubayr, who said:
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I was with Ibn ‘Umar,
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and a man asked him, saying:
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"I vowed to fast every Tuesday or Wednesday for as long as I live,
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and it coincided with this day, the Day of Sacrifice."
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He said:
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"Allah has commanded the fulfillment of vows,
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but we have been forbidden from fasting on the Day of Sacrifice."
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He repeated the question to him,
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and he said the same, adding nothing more.
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Commentary on the hadith:
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"And it coincided with this day, the Day of Sacrifice,"
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meaning his vow to fast coincided with an ‘Eid day.
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"Adding nothing more,"
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meaning he did not add to his first answer.
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From the benefits of the hadith:
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The hadith is evidence of the piety of Ibn ‘Umar, may Allah be pleased with them both,
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because he only narrated what he had heard.
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It points to the principle that if a command and a prohibition conflict,
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the prohibition takes precedence.
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Chapter: Fasting the Days of Tashriq
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From ‘Urwah, who said:
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‘Aishah, may Allah be pleased with her,
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used to fast the days of Tashriq in Mina,
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and her father used to fast them.
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Commentary on the hadith:
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The days of Tashriq
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are also called
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the "Appointed Days,"
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and the "Days of Mina."
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They are the eleventh,
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the twelfth,
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and the thirteenth of Dhu al-Hijjah.
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They were named the days of Tashriq
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because the meat of the sacrifices is dried (tushraq) during them,
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meaning it is spread out in the sun.
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It is said otherwise.
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"Her father" is Abu Bakr al-Siddiq, may Allah be pleased with him.
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"Used to fast them,"
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meaning he used to fast the days of Tashriq.
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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 the days of Tashriq
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is for those who cannot find a sacrificial animal.
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There is a difference of opinion on this matter.
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The report points to the authority of the Sunnah of the Rightly Guided Caliphs,
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and the opinion of a Companion.
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From ‘Aishah and Ibn ‘Umar, may Allah be pleased with them, who said:
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"Permission was not granted to fast during the days of Tashriq,
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except for those who could not find a sacrificial animal."
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Commentary on the hadith:
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"Permission was not granted,"
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meaning no legal permission was given.
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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 the days of Tashriq
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are days of eating and drinking,
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This contradicts the objectives of fasting.
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It implies that the statement of a Companion, when it does not grant a concession,
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is to be understood as being attributed to the Prophet, peace and blessings of Allah be upon him.