اس باب میں روزے کے متفرق مسائل کا بیان ہے

Anas (may Allah be pleased with him) narrated: The Messenger of Allah (ﷺ) said, "Take the pre-dawn meal (Suhur), for indeed there is blessing in it." [Agreed upon]

Al-Irbadh ibn Sariyah (may Allah be pleased with him) narrated: The Messenger of Allah (ﷺ) invited me to Suhur during Ramadan and said, "Come to the blessed meal." [Narrated by Abu Dawud and Nasa’i]

Amr ibn Al-‘As (may Allah be pleased with him) narrated: The Messenger of Allah (ﷺ) said, "The distinction between our fasting and the fasting of the People of the Book is the meal of Suhur." [Narrated by Muslim]

Abu Hurairah (may Allah be pleased with him) narrated: The Messenger of Allah (ﷺ) said, "How excellent are dates as the Suhur of the believer!" [Narrated by Abu Dawud]

Sahl (may Allah be pleased with him) narrated: The Messenger of Allah (ﷺ) said, "People will remain in good as long as they hasten to break the fast." [Agreed upon]

Abu Hurairah (may Allah be pleased with him) narrated: The Messenger of Allah (ﷺ) said, "Allah, the Exalted, says: 'The most beloved of My servants to Me are those who hasten to break their fast.'" [Narrated by Al-Tirmidhi]

Abu Hurairah (may Allah be pleased with him) narrated: The Messenger of Allah (ﷺ) said, "The religion will remain dominant as long as people hasten to break the fast, for the Jews and Christians delay it." [Narrated by Abu Dawud and Ibn Majah]

Abu Atiyyah (may Allah be pleased with him) narrated: Masruq and I visited Aisha (may Allah be pleased with her), and Masruq said to her, "Two men from the companions of Muhammad (ﷺ), both of whom are eager to do good: one hastens Maghrib and Iftar, and the other delays Maghrib and Iftar." She asked, "Who hastens Maghrib and Iftar?" He said, "Abdullah (ibn Mas’ud)." She said, "This is how the Messenger of Allah (ﷺ) used to do." [Narrated by Muslim]

When one of you hears the Adhan while he is in a state of sexual defilement and there is a container in his lap, he should not set it down until he has completed his need. This is reported by Abu Dawud. In this noble hadith, it is stated that if someone is in a state of sexual defilement and hears the Adhan of Fajr, he should complete his act of urination. According to Bayhaqi, this command pertains to the time before the Flood of Noah (AS), as mentioned in a narration in Muslim: 'Indeed, the night will return you to your standing and sitting, and it will keep you awake.' It means that during the time before the Flood, when the angel of death was sent, the person who was in the process of urination would complete it, and the one who was sleeping would wake up. This indicates that at the time of the first death, there was still some time left in the pre-dawn hours, so those who were urinating would complete their act, as the pre-dawn hours began with the truth of Noah (AS). There is no such practice in our era.

Umar (may Allah be pleased with him) narrated: The Messenger of Allah (ﷺ) said, "When the night approaches from here and the day retreats from here, and the sun sets, the fasting person should break his fast." [Agreed upon]

Abu Hurairah (may Allah be pleased with him) narrated: The Messenger of Allah (ﷺ) prohibited continuous fasting (Wisal). A man said to him, "But you practice Wisal, O Messenger of Allah!" He said, "Which of you is like me? I spend the night with my Lord feeding me and giving me drink." [Agreed upon]

Salamah ibn Al-Akwa’ (may Allah be pleased with him) narrated: The Messenger of Allah (ﷺ) sent a man from the tribe of Aslam on the day of Ashura to announce to the people, "Whoever has not fasted should fast, and whoever has eaten should complete his fast until the night." [Agreed upon] In another narration by Bukhari and Muslim from Al-Rubayyi’ bint Mu’awwidh: She said, "The Prophet (ﷺ) sent a message on the morning of Ashura to the villages of the Ansar: 'Whoever has not fasted should complete the rest of the day, and whoever is fasting should continue fasting.'" She said, "We used to fast it afterward and make our children fast, giving them toys made of wool. If one of them cried for food, we would give it to him until Iftar time." In another narration by both from Aisha (may Allah be pleased with her): She said, "The tribe of Quraysh used to fast Ashura in the pre-Islamic period, and the Messenger of Allah (ﷺ) also fasted it. When he migrated to Madinah, he fasted it and ordered others to fast it. When Ramadan was made obligatory, he left Ashura, so whoever wishes may fast it, and whoever wishes may leave it." In another narration by Muslim from Aisha, the Mother of the Believers: She said, "The Prophet (ﷺ) entered upon me one day and said, 'Do you have anything to eat?' I said, 'No.' He said, 'Then I am fasting.'"

(1) The statement: "Salamah ibn Al-Akwa’…" Our scholars have used this hadith and the hadith of Al-Rubayyi’ as evidence for the validity of fasting for someone who did not make the intention the night before, whether it is Ramadan or otherwise, because he commanded fasting during the day, indicating that the intention is not required from the night. The hadith of Al-Rubayyi’ and the hadith of Aisha that we mentioned regarding Ashura indicate that fasting on the day of Ashura was obligatory. It is narrated from Aisha, Abdullah ibn Mas’ud, Abdullah ibn Umar, and Jabir ibn Samurah that fasting on the day of Ashura was obligatory before Ramadan was made obligatory. When Ramadan was made obligatory, whoever wished could fast it, and whoever wished could leave it, as mentioned by Ibn Shaddad in his rulings.

The command to fast after they had already eaten and the command to abstain after they had eaten indicate its obligation, as one is not commanded to abstain until the end of the day in voluntary fasting, nor to fast for someone who did not fast it. This also indicates that if someone has a specific day of fasting and did not intend to fast it from the night, the intention after dawn suffices. The majority hold that it was obligatory and was abrogated by the fasting of Ramadan. The claim that the word "command" is shared between recommendation and obligation is rejected. Even if it were accepted, the statement, "When Ramadan was made obligatory, he said, 'Whoever wishes may fast it,'" indicates that it is used here in the sense of obligation, as the choice is not based on recommendation, since it is still recommended today, but rather based on its previous obligation. This indicates that the intention after dawn is also valid in Ramadan, as there is no difference between one obligation and another. What is narrated from Hafsah from the Prophet (ﷺ): "Whoever does not intend to fast before dawn has no fast," is not raised by the reliable narrators who narrate it from Ibn Shihab, and they differ in its narration in a way that causes confusion. However, despite this, we affirm it and apply it to specific types of fasting, such as obligatory fasting that is not for specific days, like fasting for expiations, making up Ramadan, and unrestricted vows. Whoever does not specify this hadith to these cases would imply abrogating the Quran with a solitary narration, which is not permissible. The explanation is that Allah’s statement, "It has been made permissible for you to approach your wives during the nights of fasting," up to His saying, "Then complete the fast until the night," permits eating, drinking, and intimacy during the nights of Ramadan until dawn. Then the command to fast after dawn is delayed, as the word "thumma" indicates a delay, meaning the command to fast is delayed from the beginning of the day. The command to fast is a command to intend, as there is no fasting in the Shariah without intention. Thus, the command to fast with intention is delayed from the beginning of the day, and it has been fulfilled, so the obligation is discharged. This indicates that abstaining at the beginning of the day constitutes fasting, whether the intention was present or not, because completing something requires the prior existence of some part of it. If we require the intention from the beginning of the night based on a solitary narration, it would constitute abrogation of the Quran, which is not permissible. Therefore, this is applied to specific types of fasting, such as what we mentioned, because the prescribed time for this is varied, requiring specification by intention. This differs from Ramadan, as fasting in it is not varied, so it does not require specification, nor does a specific vow. This is the subtle reason for this specification, which may seem far-fetched to those unfamiliar with the intricacies of speech and the methods of deriving meanings from texts. When these narrations from the Messenger of Allah (ﷺ) came as we mentioned, it is not permissible to make some contradict others, causing them to negate each other, as long as we find a way to reconcile them and derive their meanings. Thus, the hadith of Aisha narrated by Muslim refers to voluntary fasting, and this is our understanding of it. The narrations regarding Ashura refer to obligatory fasting on a specific day, so the ruling for obligatory fasting on that day is that the intention after dawn is valid, and this includes Ramadan, as it is an obligation on specific days, like Ashura, which was obligatory on a specific day. Just as fasting on Ashura is valid for one who intends it after dawn, so too is fasting in Ramadan valid for one who intends it after dawn. What remains is what is narrated in the hadith of Hafsah from the Prophet (ﷺ), which we apply to fasting that differs from these two types, such as fasting for expiations and making up Ramadan, so that it does not contradict what we have mentioned. Thus, the ruling for the intention with which one enters fasting is of three types: If it is an obligation on a specific day, the intention is valid before the night of that day and during that day. If it is an obligation not on a specific day, the intention with which one enters it is valid the night before and not during the day. If it is voluntary, the intention with which one enters it is valid the night before and during the day. This is the way to reconcile the narrations we have mentioned without contradiction. This is the summary of what is in Umdat Al-Qari, Fath Al-Qadir, Al-Ta’liq Al-Mumajjad, and Ma’ani Al-Athar.

Salamah ibn Al-Akwa’ (may Allah be pleased with him) narrated: The Messenger of Allah (ﷺ) sent a man from the tribe of Aslam on the day of Ashura to announce to the people, "Whoever has not fasted should fast, and whoever has eaten should complete his fast until the night." [Agreed upon] In another narration by Bukhari and Muslim from Al-Rubayyi’ bint Mu’awwidh: She said, "The Prophet (ﷺ) sent a message on the morning of Ashura to the villages of the Ansar: 'Whoever has not fasted should complete the rest of the day, and whoever is fasting should continue fasting.'" She said, "We used to fast it afterward and make our children fast, giving them toys made of wool. If one of them cried for food, we would give it to him until Iftar time." In another narration by both from Aisha (may Allah be pleased with her): She said, "The tribe of Quraysh used to fast Ashura in the pre-Islamic period, and the Messenger of Allah (ﷺ) also fasted it. When he migrated to Madinah, he fasted it and ordered others to fast it. When Ramadan was made obligatory, he left Ashura, so whoever wishes may fast it, and whoever wishes may leave it." In another narration by Muslim from Aisha, the Mother of the Believers: She said, "The Prophet (ﷺ) entered upon me one day and said, 'Do you have anything to eat?' I said, 'No.' He said, 'Then I am fasting.'"

(1) The statement: "Salamah ibn Al-Akwa’…" Our scholars have used this hadith and the hadith of Al-Rubayyi’ as evidence for the validity of fasting for someone who did not make the intention the night before, whether it is Ramadan or otherwise, because he commanded fasting during the day, indicating that the intention is not required from the night. The hadith of Al-Rubayyi’ and the hadith of Aisha that we mentioned regarding Ashura indicate that fasting on the day of Ashura was obligatory. It is narrated from Aisha, Abdullah ibn Mas’ud, Abdullah ibn Umar, and Jabir ibn Samurah that fasting on the day of Ashura was obligatory before Ramadan was made obligatory. When Ramadan was made obligatory, whoever wished could fast it, and whoever wished could leave it, as mentioned by Ibn Shaddad in his rulings.

The command to fast after they had already eaten and the command to abstain after they had eaten indicate its obligation, as one is not commanded to abstain until the end of the day in voluntary fasting, nor to fast for someone who did not fast it. This also indicates that if someone has a specific day of fasting and did not intend to fast it from the night, the intention after dawn suffices. The majority hold that it was obligatory and was abrogated by the fasting of Ramadan. The claim that the word "command" is shared between recommendation and obligation is rejected. Even if it were accepted, the statement, "When Ramadan was made obligatory, he said, 'Whoever wishes may fast it,'" indicates that it is used here in the sense of obligation, as the choice is not based on recommendation, since it is still recommended today, but rather based on its previous obligation. This indicates that the intention after dawn is also valid in Ramadan, as there is no difference between one obligation and another. What is narrated from Hafsah from the Prophet (ﷺ): "Whoever does not intend to fast before dawn has no fast," is not raised by the reliable narrators who narrate it from Ibn Shihab, and they differ in its narration in a way that causes confusion. However, despite this, we affirm it and apply it to specific types of fasting, such as obligatory fasting that is not for specific days, like fasting for expiations, making up Ramadan, and unrestricted vows. Whoever does not specify this hadith to these cases would imply abrogating the Quran with a solitary narration, which is not permissible. The explanation is that Allah’s statement, "It has been made permissible for you to approach your wives during the nights of fasting," up to His saying, "Then complete the fast until the night," permits eating, drinking, and intimacy during the nights of Ramadan until dawn. Then the command to fast after dawn is delayed, as the word "thumma" indicates a delay, meaning the command to fast is delayed from the beginning of the day. The command to fast is a command to intend, as there is no fasting in the Shariah without intention. Thus, the command to fast with intention is delayed from the beginning of the day, and it has been fulfilled, so the obligation is discharged. This indicates that abstaining at the beginning of the day constitutes fasting, whether the intention was present or not, because completing something requires the prior existence of some part of it. If we require the intention from the beginning of the night based on a solitary narration, it would constitute abrogation of the Quran, which is not permissible. Therefore, this is applied to specific types of fasting, such as what we mentioned, because the prescribed time for this is varied, requiring specification by intention. This differs from Ramadan, as fasting in it is not varied, so it does not require specification, nor does a specific vow. This is the subtle reason for this specification, which may seem far-fetched to those unfamiliar with the intricacies of speech and the methods of deriving meanings from texts. When these narrations from the Messenger of Allah (ﷺ) came as we mentioned, it is not permissible to make some contradict others, causing them to negate each other, as long as we find a way to reconcile them and derive their meanings. Thus, the hadith of Aisha narrated by Muslim refers to voluntary fasting, and this is our understanding of it. The narrations regarding Ashura refer to obligatory fasting on a specific day, so the ruling for obligatory fasting on that day is that the intention after dawn is valid, and this includes Ramadan, as it is an obligation on specific days, like Ashura, which was obligatory on a specific day. Just as fasting on Ashura is valid for one who intends it after dawn, so too is fasting in Ramadan valid for one who intends it after dawn. What remains is what is narrated in the hadith of Hafsah from the Prophet (ﷺ), which we apply to fasting that differs from these two types, such as fasting for expiations and making up Ramadan, so that it does not contradict what we have mentioned. Thus, the ruling for the intention with which one enters fasting is of three types: If it is an obligation on a specific day, the intention is valid before the night of that day and during that day. If it is an obligation not on a specific day, the intention with which one enters it is valid the night before and not during the day. If it is voluntary, the intention with which one enters it is valid the night before and during the day. This is the way to reconcile the narrations we have mentioned without contradiction. This is the summary of what is in Umdat Al-Qari, Fath Al-Qadir, Al-Ta’liq Al-Mumajjad, and Ma’ani Al-Athar.

The Quraysh used to observe the fast of the day of 'Ashura in the pre-Islamic period of ignorance, and the Messenger of Allah (SAW) used to fast on the day of 'Ashura before Islam. When the Messenger of Allah (SAW) arrived in Madinah, he observed the fast himself and commanded the Muslims to fast on the day of 'Ashura. However, when the fasting of Ramadan was made obligatory, the Messenger of Allah (SAW) abandoned the obligatory fasting of 'Ashura. Now, whoever wishes may fast it as a voluntary fast, and whoever does not wish to may not fast it.

One day, the Messenger of Allah ﷺ came to my house and asked, 'Was it the mountain of Ghadir yesterday?' We replied, 'It was the mountain of Ghadir.' Then the Messenger of Allah ﷺ said, 'In that case, I will now intend to fast and keep the fast.'

Salman ibn ‘Amir (may Allah be pleased with him) narrated: The Messenger of Allah (ﷺ) said, "When one of you breaks his fast, let him do so with dates, for they are blessed. If he does not find dates, let him break his fast with water, for it is pure." [Narrated by Ahmad, Al-Tirmidhi, Abu Dawud, Ibn Majah, and Al-Darimi]

Al-Tirmidhi did not mention "for they are blessed" in another narration.

Anas (may Allah be pleased with him) narrated: The Prophet (ﷺ) would not pray Maghrib until he had broken his fast with fresh dates. If there were no fresh dates, he would use dried dates. If there were no dried dates, he would take a few sips of water. [Narrated by Al-Tirmidhi and Abu Dawud, Al-Tirmidhi said: This is a Hasan Gharib Hadith]

Zaid ibn Khalid (may Allah be pleased with him) narrated: The Messenger of Allah (ﷺ) said, "Whoever provides food for a fasting person to break his fast or equips a warrior, he will have a reward like theirs." [Narrated by Al-Bayhaqi in Shu’ab Al-Iman and Muhyi Al-Sunnah in Sharh Al-Sunnah and he said: It is authentic.]

Ibn Umar (may Allah be pleased with him) narrated: The Prophet (ﷺ) would say when breaking his fast, "Thirst is gone, the veins are moistened, and the reward is assured, if Allah wills." [Narrated by Abu Dawud]

Mu’adh ibn Zuhrah (may Allah be pleased with him) narrated: The Prophet (ﷺ) would say when breaking his fast, "O Allah, for You I have fasted, and with Your provision I break my fast." [Narrated by Abu Dawud as a mursal narration]