بَابُ الصَّوْمِ لِرُؤْيَةِ الْهِلَالِ وَإِكْمَالِ الْعِدَّةِFasting upon Sighting the Crescent and Completing the Month
قَالَ اللهُ عَزَّ وَجَلَّ: ﴿وَكُلُوا وَاشْرَبُوا حَتَّى يَتَبَيَّنَ لَكُمُ الْخَيْطُ الْأَبْيَضُ مِنَ الْخَيْطِ الْأَسْوَدِ مِنَ الْفَجْرِ ثُمَّ أَتِمُّوا۲ الصِّيَامَ إِلَى الَّيْلِ (البقرة: ۱۸۷)
۲ قوله: ثم أتموا الصيام إلى الليل: بحرف «ثُمَّ» وهو للتراخي، فيصير العزيمة بعد الفجر لا محالة؛ لأن الليل لا ينقضي إلا بجزء من النهار، إلا أنا جوزنا تقديم النية على الفجر بالسنة فأما أن يكون الليل أصلا للنية، ويكون محظورًا في النهار، كما زعم الشافعي فلا. وفيه أيضًا دليل على حرمة صوم الوصال، صرح به في «الكشاف» و «المدارك». كذا في التفسيرات الأحمدية».
Allah, the Mighty and Majestic, said: "And eat and drink until the white thread becomes distinct to you from the black thread of the dawn; then complete 2 the fast until the night" (Al-Baqarah: 187).
2 His saying "then complete the fast until the night": with the particle "thumma" (then), which denotes delay, so the resolve necessarily falls after dawn, since the night does not end except by a portion of the day; only that we have allowed advancing the intention before dawn on the basis of the Sunnah. As for the night being the basis of the intention and its being barred in the daytime, as al-Shafi'i held, no. In it there is also a proof for the prohibition of the uninterrupted fast (sawm al-wisal), as stated plainly in al-Kashshaf and al-Madarik. So it is in al-Tafsirat al-Ahmadiyya.
وَعَنْ أَنَسٍ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ : تَسَخَّرُوْا؛ فَإِنَّ فِي السُّحُوْرِ بَرْكَةً». مُتَّفَقٌ عَلَيْهِ.
Abu Hurairah (may Allah be pleased with him) narrated: The Messenger of Allah (ﷺ) said, "Fast when you see the crescent moon, and break your fast when you see it. If it is obscured from you, then complete the count of Sha’ban as thirty days." [Agreed upon]
وَعَنِ الْعِرْبَاضِ بْنِ سَارِيَةَ (رضي الله عنه) قَالَ : دَعَانِي رَسُولُ اللهِ ﷺ إِلَى السُّحُورِ فِي رَمَضَانَ، فَقَالَ: «هَلُمَّ إِلَى الْغَدَاءِ الْمُبَارَكِ». رَوَاهُ أَبُوْ دَاوُدَ وَالنَّسَائِيُّ.
Aisha (may Allah be pleased with her) narrated: The Messenger of Allah (ﷺ) was more cautious about Sha’ban than he was about other months. He would fast upon sighting the crescent moon of Ramadan, but if it was obscured from him, he would count thirty days and then fast. [Narrated by Abu Dawud]
وَعَنْ عَمْرِو بْنِ الْعَاصِ (رضي الله عنه) قَالَ: قَالَ رَسُوْلُ اللهِ ﷺ : «فَصْلُ مَا بَيْنَ صِيَامِنَا وَصِيَامِ أَهْلِ الْكِتَابِ أَكْلَةُ السَّحَرِ». رَوَاهُ مُسْلِمٌ.
Abu Al-Bakhtari reported: We went out for Umrah, and when we stopped at Batn Nakhlah, we tried to sight the crescent moon. Some of the people said, "It is three nights old," while others said, "It is two nights old." We met Ibn Abbas (may Allah be pleased with him) and said, "We saw the crescent moon." Some of the people said, "It is three nights old," while others said, "It is two nights old." He asked, "On which night did you see it?" We said, "On such-and-such night." He said, "The Messenger of Allah (ﷺ) extended the time for sighting it, so the night you saw it is the night." In another narration, he said, "We began Ramadan while we were at Dhat ‘Irq. We sent a man to Ibn Abbas to ask him, and Ibn Abbas said, 'The Messenger of Allah (ﷺ) said, "Allah has extended the time for sighting it, so if it is obscured from you, complete the count as thirty days."'" [Narrated by Muslim]
Notes / الحواشي
1 The statement: "We tried to sight the crescent moon." This means we gathered to sight the crescent moon due to its full visibility, or some of us showed others the difficulty in seeing it or the lack of knowledge about its position. Ibn Al-Humam said: "Pointing to the crescent moon is disliked because it was a practice of the people of pre-Islamic ignorance. However, pointing may be necessary when showing it to others, so the dislike applies when there is no necessity." This is mentioned in Al-Mirqat.
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) قَالَ : قَالَ رَسُوْلُ اللهِ ﷺ : نَعَمْ، سُحُوْرُ الْمُؤْمِنِ التَّمَرُ». رَوَاهُ أَبُو دَاوُدَ.
Ibn Umar (may Allah be pleased with him) narrated: The Messenger of Allah (ﷺ) said, "We are an unlettered nation; we do not write or calculate. The month is like this and this and this," and he folded his thumb on the third time, meaning twenty-nine days. Then he said, "The month is like this and this and this," meaning thirty days, indicating that sometimes it is twenty-nine and sometimes thirty. [Agreed upon]
وَعَنْ سَهْلِ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ : لَا يَزَالُ النَّاسُ بِخَيْرٍ مَا عَجَّلُوا الْفِطْرَ». مُتَّفَقٌ عَلَيْهِ.
Abu Bakrah (may Allah be pleased with him) narrated: The Messenger of Allah (ﷺ) said, "Two months of Eid do not decrease: Ramadan and Dhul-Hijjah." [Agreed upon]
Notes / الحواشي
1 The statement: "Do not decrease." In Umdat Al-Qari, it is said: "The days of Hajj may be affected by obscurity and decrease, just as the end of Ramadan may be affected by the obscurity of the crescent moon of Dhul-Qi’dah, leading to an error of adding or subtracting a day. Thus, ‘Arafah may fall on the eighth or tenth day. The meaning is that the reward of those standing at ‘Arafah on such a day is not less than what it would be if there were no error." Ibn Battal said: "A group of scholars said that if someone stands at ‘Arafah on the wrong day due to a widespread error among the people, it suffices for him, because these two months do not decrease in reward before Allah for those who worship Him through striving, just as the reward of Ramadan is not decreased if it is twenty-nine days." This is the opinion of ‘Ata’, Al-Hasan, Abu Hanifah, and Al-Shafi’i.
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) قَالَ: قَالَ رَسُوْلُ اللهِ ﷺ: «قَالَ اللهُ تَعَالَى: أَحَبُّ عِبَادِي إِلَيَّ أَعْجَلُهُمْ فِطْرًا». رَوَاهُ التَّرْمِذِيُّ.
Abu Hurairah (may Allah be pleased with him) narrated: The Messenger of Allah (ﷺ) said, "None of you should fast a day or two before Ramadan, except for a person who is accustomed to fasting, in which case he may fast that day." [Agreed upon] In another narration by Bukhari and Muslim from Imran ibn Husayn: The Messenger of Allah (ﷺ) said to him or to another person, "Did you fast the last days of Sha’ban?" He said, "No." He said, "Then when you break your fast, fast two days." [Narrated by Nasa’i, Abu Dawud, and Al-Tahawi]
Notes / الحواشي
2 The statement: "None of you should fast." This means that the day of doubt, which is the thirtieth day of Sha’ban, should not be fasted except voluntarily. Voluntary fasting on this day is preferred if it coincides with a habitual fast or if one fasts three or more days at the end of Sha’ban, not less, based on the hadith: "Do not fast a day or two before Ramadan." The summary is that our school permits it, while Al-Shafi’i dislikes it unless it coincides with a habitual fast. Ahmad held the opinion that it is obligatory to fast it with the intention of Ramadan in one of the two narrations from him, as mentioned by Ibn Al-Jawzi in Al-Tahqiq. The meaning of the hadith about advancing is to avoid adding to the fast of Ramadan, as the People of the Book added to their fast. This reconciles it with the hadith: "The last days are the hidden days of the month," with the word "sirr" pronounced with a fatha or kasra on the first letter, as stated by Abu ‘Ubayd and the majority of linguists, referring to the concealment of the moon, which may last one or two nights, as explained by Nuh in the commentary of Al-Durr. Ahmad used the hadith about the last days to argue for the obligation of fasting the day of doubt, but we interpret it as recommended, as it is reconciled with the hadith about advancing, as clarified in Al-Fath. This is explicitly stated in Al-Hidayah and its commentaries, that what is prohibited is advancing Ramadan by fasting for Ramadan. The reason for specifying a day or two is that fasting for Ramadan usually occurs when there is doubt about the month being twenty-nine or thirty days, so one fasts a day or two as a precaution, as explained in Al-Imdad and Al-Sa’iyah. In Al-Fath, it is said: "Therefore, fasting another obligatory fast on the day of doubt is not disliked." This is the apparent meaning of Al-Tuhfa, which states: "The evidence indicates that fasting on this day for another obligation or voluntarily is not disliked at all, so what is disliked is what we have mentioned, meaning fasting for Ramadan." In Al-Muhit, it is said: "It should not be disliked to fast with the intention of another obligation, but it is described as somewhat disliked as a precaution, without affecting the reward, like praying on usurped land." The clarification is that there is a difference of opinion among scholars. Dawud held that fasting on this day is invalid, even if it coincides with a habitual fast. A group held that it is not permissible to fast the last day of Sha’ban voluntarily unless it coincides with a habitual fast, based on the apparent meaning of this hadith, and this is the opinion of Al-Shafi’i. Another group permitted voluntary fasting on this day, as narrated from Aisha and her sister Asma’, who used to fast the day of doubt. This is the opinion of Al-Layth, Al-Awza’i, Abu Hanifah, Ahmad, and Ishaq. What is narrated by the authors of the Sunan from the hadith of Al-‘Ala’ ibn ‘Abd Al-Rahman from his father from Abu Hurairah, marfu’: "When Sha’ban is halfway through, do not fast," is rejected. Ahmad and Ibn Ma’in said this. Some said the hadith is weak, and Al-Bayhaqi used the hadith about advancing to weaken it, saying: "The permissibility is based on what is more authentic than the hadith of Al-‘Ala’." It is said that Abu Hurairah used to fast in the second half of Sha’ban, so he said: "The one who says that the consideration is based on what he saw is the one whose action is considered." It is also said that his action indicates that what he narrated is abrogated. Al-Tahawi narrated what supports the opinion of those who permit fasting after the middle of Sha’ban, as he narrated from the hadith of Thabit from Anas that the Prophet (ﷺ) said: "The best fasting after Ramadan is Sha’ban." Also, when the Messenger of Allah (ﷺ) said: "Except for a person who is accustomed to fasting, in which case he may fast that day," this indicates that the Messenger of Allah commanded his Ummah according to what he practiced. This indicates that fasting from the middle of Sha’ban to Ramadan has the same ruling as fasting at other times. When this meaning is established, it indicates that the prohibition in the hadith of Al-‘Ala’: "When Sha’ban is halfway through, do not fast," was only out of concern for those who fast Ramadan, not for any other reason. Similarly, we advise those who fast close to Ramadan and become weak, preventing them from fasting Ramadan, not to fast until they fast Ramadan, because fasting Ramadan is more important than fasting what is not obligatory. This is the meaning that should be understood from this hadith so that it does not contradict other hadiths. Also, when the Messenger of Allah (ﷺ) permitted fasting every other day in the well-known narrations, this indicates that fasting after the middle of Sha’ban is included in what the Prophet (ﷺ) permitted. This is the summary of what is in Al-Durr Al-Mukhtar, Rad Al-Muhtar, Fath Al-Qadir, Umdat Al-Qari, and Sharh Ma’ani Al-Athar. In Al-Durr Al-Mukhtar, it is said: "As for the hadith, 'Whoever fasts the day of doubt has disobeyed Abu Al-Qasim,' it has no basis." This is what Al-Zayla’i said, then he said: "It is narrated as a mawquf report from ‘Ammar ibn Yasir, and in such cases, it is like a marfu’ report." I say: The denial of its basis should be understood as referring to its being marfu’. In Al-Fath, it is said: "The authors of the four Sunan and others narrated it, and Al-Tirmidhi authenticated it from Sillah ibn Zafar, who said: 'We were with ‘Ammar on the day of doubt, and a roasted sheep was brought. Some people withdrew, and ‘Ammar said: 'Whoever fasts this day has disobeyed Abu Al-Qasim.'" In Al-Fath, it is said: "It seems that he understood from the man who withdrew that he intended to fast for Ramadan, so it does not contradict what has been mentioned." This is after understanding it as being heard from the Prophet (ﷺ). Rad Al-Muhtar summarizes this.
وَعَنْهُ(رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ : لَا يَزَالُ الدِّينُ ظَاهِرًا مَا عَجَلَ النَّاسُ الْفِطْرَ ؛ لِأَنَّ الْيَهُودَ وَالنَّصَارَى يُؤَخِّرُوْنَ». رَوَاهُ أَبُوْ دَاوُدَ وَابْنُ مَاجَه.
Umm Salamah (may Allah be pleased with her) narrated: "I never saw the Messenger of Allah (ﷺ) fast two consecutive months except that he would join Sha’ban with Ramadan." [Narrated by Nasa’i] Abu Dawud, Al-Tirmidhi, and Ibn Majah narrated something similar. In a narration by Al-Tahawi from Ibn Umar (may Allah be pleased with him): "The Messenger of Allah (ﷺ) would join Sha’ban with Ramadan."
وَعَنْ أَبِي عَطِيَّةَ قَالَ: دَخَلْتُ أَنَا وَمَسْرُوقٌ عَلَى عَائِشَةَ (رضي الله عنها) فَقَالَ لَهَا مَسْرُوْقٍ: رَجُلَانِ مِنْ أَصْحَابِ مُحَمَّدٍ اللهِ كِلَاهُمَا لَا يَأْلُو عَنِ الْخَيْرِ، أَحَدُهُمَا: يُعَجِّلُ الْمَغْرِبَ وَالْإِفْطَارَ، وَالْآخَرُ: يُؤَخِّرُ الْمَغْرِبَ وَالْإِفْطَارَ، فَقَالَتْ: مَنْ يُعَجِّلُ الْمَغْرِبَ وَالْإِفْطَارَ، قَالَ عَبْدُ اللهِ : فَقَالَتْ: هَكَذَا كَانَ رَسُولُ اللَّهِ ﷺ يَصْنَعُ. رَوَاهُ مُسْلِمٌ.
Abu Hurairah (may Allah be pleased with him) narrated: The Messenger of Allah (ﷺ) said, "Count the crescent moon of Sha’ban for Ramadan." [Narrated by Al-Tirmidhi]
Notes / الحواشي
1 The statement: "Count the crescent moon." It is necessary to seek the crescent moon of Sha’ban as well to ensure the completion of the count. This is mentioned in Al-‘Alamgiriyyah.
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) قَالَ : قَالَ رَسُولُ اللهِ ﷺ: «إِذَا سَمِعَ النَّدَاءَ أَحَدُكُمْ وَالْإِنَاءُ فِي يَدِهِ فَلَا يَضَعُهُ۱ حَتَّى يَقْضِيَ حَاجَتَهُ مِنْهُ». رَوَاهُ أَبُوْ دَاوُدَ.
Ibn Abbas (may Allah be pleased with him) narrated: A Bedouin came to the Prophet (ﷺ) and said, "I have seen the crescent moon," meaning the crescent moon of Ramadan. The Prophet (ﷺ) asked, "Do you testify that there is no god but Allah?" He said, "Yes." He asked, "Do you testify that Muhammad is the Messenger of Allah?" He said, "Yes." The Prophet (ﷺ) said, "O Bilal, announce to the people that they should fast tomorrow." [Narrated by Abu Dawud, Al-Tirmidhi, Nasa’i, Ibn Majah, and Al-Darimi] Al-Hakim authenticated it, and Al-Bayhaqi mentioned that it came through connected and disconnected chains, and the connected chains are authentic.
Notes / الحواشي
2 The statement: "A Bedouin." The hadith indicates that the testimony of an unknown person is accepted, and that the testimony of one person is accepted for the crescent moon of Ramadan. This is mentioned in Al-Mirqat. This is also found in Al-Durr Al-Mukhtar, Rad Al-Muhtar, and Al-‘Alamgiriyyah.
3 The statement: "They should fast tomorrow." In Al-Mirqat, it is said: "The lack of restriction to Ramadan indicates our position that it is valid to perform it with the intention of general fasting."
۱ قوله: فلا يضعه الخ: قال البيهقي: إن صح هذا يحمل عند الجمهور على أنه قال حين كان المنادي ينادي قبل طلوع الفجر بحيث يقع شربه قبل طلوع الفجر. قلت: من يتأمل في هذا الحديث وكذا حديث: كلوا واشربوا حتى يؤذن ابن أم مكتوم فإنه لا يؤذن حتى يطلع الفجر. وكذا ظاهر قوله تعالى: ﴿حَتَّى يَتَبَيَّنَ لَكُمُ الْخَيْطُ الْأَبْيَضُ مِنَ الْخَيْطِ الْأَسْوَدِ مِنَ الْفَجْرِ) (البقرة: ۱۸۷ يرى أن المدار هو تبين الفجر، وهو يتأخر عن أوائل الفجر، والمؤذن لانتظاره يصادف أوائل الفجر، فيجوز الشرب حينئذ إلى أن يتبين. لكن هذا خلاف المشهور بين العلماء، فلا اعتماد عليه عندهم، والله أعلم. قاله في فتح الودود». ويؤيده ما في العالمكيرية حيث قال: قد اختلف في أن العبرة لأول طلوع الفجر الثاني أو لاستطارته وانتشاره فيه. قال شمس الأئمة الحلوائي : القول الأول أحوط، والثاني أوسع وأرفق، هكذا في المحيط» انتهى.
وكذا في البحر» ورد المحتار». وقال علي القاري ولعل هذا الحديث مبني على الرفق، والله تعالى أعلم. ويؤيده لفظ التبين في الآية انتهى. وفي شرح الإرشاد والثاني أصح والأول أحوط قاله في «البناية». ولكن قال الطحاوي: قد جاء عن رسول الله ﷺ خلاف ذلك، فيحتمل هذا الحديث عندنا - والله أعلم - أن يكون كان قبل نزول قوله تعالى: ﴿وَكُلُوا وَاشْرَبُواْ حَتَّى يَتَبَيَّنَ لَكُمُ الْخَيْطُ الْأَبْيَضُ مِنَ الْخَيْطِ الْأَسْوَدِ مِنَ الْفَجْرِ ثُمَّ أَتِمُّوا الصِّيَامَ إلى اليْل (البقرة: ۱۸۷ فلما أنزل الله عز وجل تلك الآية أحكم ذلك، ورد الحكم إلى ما بين فيها. فلا يجب ترك آية من كتاب الله تعالى نصا.
وأحاديث عن رسول الله ﷺ متواترة قد قبلتها الأمة، وعملت بها من لدن رسول الله ﷺ إلى اليوم إلى حديث قد يجوز أن يكون منسوخا، ومع ذلك من أخبار الآحاد، فلا يجوز الاعتراض به على القرآن. قال الله تعالى: ﴿حَتَّى يَتَبَيَّنَ لَكُمُ الْخَيْطُ الْأَبْيَضُ مِنَ الْخَيْطِ الْأَسْوَدِ مِنَ الْفَجْرِ ﴾ (البقرة: ۱۸۷ فأوجب الصيام بظهور الخيط الأبيض الذي هو بياض الفجر، فكيف يجوز التسحر الذي هو الأكل بعد هذا مع تحريم الله إياه بالقرآن. معاني الآثار» وعمدة القاري» ملخصا. ويصح أن يراد من الحديث طلب تعجيل الفطر أي إذا سمع أحدكم نداء المغرب وصادف ذلك أن الإناء في يده لحاجة أخرى فليبادر بالفطر منه، ولا يؤخر إلى وضعه. قاله في «المرقاة».
وَعَنْ عُمَرَ(رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ : إِذَا أَقْبَلَ اللَّيْلُ مِنْ هَهُنَا، وَأَدْبَرَ النَّهَارُ مِنْ هَهُنَا، وَغَرَبَتِ الشَّمْسُ فَقَدْ أَفْطَرَ الصَّائِمُ». مُتَّفَقٌ عَلَيْهِ.
Ibn Umar (may Allah be pleased with him) narrated: "The people tried to sight the crescent moon, and I informed the Messenger of Allah (ﷺ) that I had seen it. He fasted and ordered the people to fast." [Narrated by Abu Dawud and Al-Darimi] Al-Hakim narrated it and said it meets the conditions of Muslim. Al-Bayhaqi narrated it, and Ibn Hibban authenticated it. Al-Nawawi said: "Its chain meets the conditions of Muslim."
Notes / الحواشي
1 The statement: "I had seen it." This also indicates that the testimony of one person is accepted for the crescent moon of Ramadan.
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) قَالَ: نَهَى رَسُولُ اللهِ اللهِ عَنِ الْوِصَالِ فِي الصَّوْمِ، فَقَالَ لَهُ رَجُلٌ: إِنَّكَ تُواصِلُ يَا رَسُولَ اللهِ؟ قَالَ: «وَأَيُّكُمْ مِثْلِي؟ إِنِّي أَبِيتُ يُطْعِمُنِي رَبِّي وَيَسْقِينِي». مُتَّفَقٌ عَلَيْهِ.
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]
وَعَنْ سَلَمَةَ۱ بْنِ الْأَكْوَعِ (رضي الله عنه) أَنَّهُ قَالَ: بَعَثَ رَسُولُ اللَّهِ ﷺ رَجُلًا مِنْ أَسْلَمَ يَوْمَ عَاشُوْرَاءَ، فَأَمَرَهُ أَنْ يُؤَذِّنَ فِي النَّاسِ : مَنْ كَانَ لَمْ يَصُمْ فَلْيَصُمْ، وَمَنْ كَانَ أَكَلَ فَلْيُتِمَّ صِيَامَهُ إِلَى اللَّيْلِ. مُتَّفَقٌ عَلَيْهِ.
وَفِي رِوَايَةٍ لِلْبُخَارِيَّ وَمُسْلِمٍ عَنِ الرُّبَيِّعِ بِنْتِ مُعَوِّدٍ قَالَتْ: أَرْسَلَ النَّبِيُّ ﷺ غَدَاةَ عَاشُوْرَاءَ إِلَى قُرَى الْأَنْصَارِ، مَنْ أَصْبَحَ مُفْطِرًا فَلْيُتِمَّ بَقِيَّةَ يَوْمِهِ، وَمَنْ أَصْبَحَ صَائِمًا فَلْيَصُمْ». قَالَتْ: فَكُنَّا نَصُوْمُهُ بَعْدُ وَنُصَوِّمُ صِبْيَانَنَا، وَنَجْعَلُ لَهُمُ اللُّعْبَةَ مِنَ الْعِهْنِ، فَإِذَا بَكَى أَحَدُهُمْ عَلَى الطَّعَامِ أَعْطَيْنَاهُ ذَاكَ حَتَّى يَكُوْنَ عِنْدَ الْإِفْطَارِ.
وَفِي رِوَايَةٍ لَهُمَا عَنْ عَائِشَةَ (رضي الله عنها) قَالَتْ: إِنَّ يَوْ عَاشُوْرَاءَ تَصُوْمُهُ قُرَيْشُ فِي الْجَاهِلِيَّةِ، وَكَانَ رَسُولُ اللَّهِ ﷺ يَصُوْمُهُ فِي الْجَاهِلِيَّةَ، فَلَمَّا قَدِمَ الْمَدِينَةَ صَامَهُ وَأَمَرَ بِصِيَامِهِ، فَلَمَّا فُرِضَ رَمَضَانُ تَرَكَ يَوْمَ عَاشُوْرَاءَ، فَمَنْ شَاءَ صَامَهُ وَمَنْ شَاءَ تَرَكَهُ. وَفِي رِوَايَةٍ لِمُسْلِمٍ عَنْ عَائِشَةَ أُمِّ الْمُؤْمِنِينَ : قَالَتْ: دَخَلَ عَلَيَّ النَّبِيُّ ﷺ ذَاتَ يَوْمٍ، فَقَالَ: «هَلْ عِنْدَكُمْ شَيْءٌ؟ قُلْنَا: لَا ، قَالَ: «فَإِنِّي إِذَا صَائِمٌ».
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.'"
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.
Notes / الحواشي
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.
۱ قوله: عن سلمة إلخ وقد احتج أصحابنا بهذا الحديث وبحديث الربيع على صحة الصيام لمن لم ينو من الليل سواء كان رمضان أو غيره؛ لأنه أمر بالصوم في أثناء النهار، فدل على أن النية لا تشترط من الليل، وفي حديث الربيع وحديث عائشة الذي ذكرناه في عاشوراء دليل على أن صوم يوم عاشوراء كان فرضا.
وعن عائشة وعبد الله بن مسعود وعبد الله بن عمر وجابر بن سمرة أن صوم يوم عاشوراء كان فرضا قبل أن يفرض رمضان. فلما فرض رمضان فمن شاء صام ومن شاء ترك، ذكره ابن شداد في أحكامه.
وفي أمره بصومه بعد ما أصبحوا وأمره بالإمساك بعد ما أكلوا دليل على فرضيته إذ لا يأمر في النفل بالإمساك إلى آخر النهار بعد الأكل، ولا بصومه لمن لم يصمه، وفيه دليل أيضًا على أن من كان عليه صوم يوم بعينه، ولم يكن نوى صومه من الليل تجزئه النية بعد ما أصبح، والأكثرون على أنه كان فرضًا، ونسخ بصوم رمضان، وكون لفظ أمر مشتركا بين الصيغة الطالبة ندبًا وإيجابًا ممنوع، ولو سلم فقوله: «فلما فرض رمضان قال من شاء إلخ» دليل أنه مستعمل هنا في الصيغة الموجبة للقطع بأن التخيير ليس باعتبار الندب؛ لأنه مندوب إلى الآن، بل مسنون، فكان باعتبار الفرضية.
فدل ذلك على إجزاء النية بعد الطلوع أيضًا في رمضان؛ إذ لا يظهر فرق بين فرض وفرض. وما روي عن حفصة عن النبي ﷺ قال: من لم يجمع الصيام قبل الفجر فلا صيام له لا يرفعه الحفاظ الذين يروونه عن ابن شهاب، ويختلفون عنه فيه اختلافًا يوجب اضطراب الحديث بما هو دونه، ولكن مع ذلك تثبته ونجعله على خاص من الصوم، وهو الصوم الفرض الذي ليس في أيام بعينها، مثل الصوم في الكفارات وقضاء رمضان والنذر المطلق، ومن لم يخص هذا الحديث بها يلزم منه النسخ المطلق الكتاب بخبر الواحد. فلا يجوز ذلك.
بيانه أن قوله تعالى: ﴿أُحِلَّ لَكُمْ لَيْلَةَ الصِّيَامِ الرَّفَثُ﴾ (البقرة: ۱۸۷) إلى قوله: ﴿ثُمَّ أَتِمُّوا الصِّيَامَ إِلَى الَّيْلِ(البقرة: ۱۸۷) مبيح للأكل والشرب والجماع في ليالي رمضان إلى طلوع الفجر. ثم الأمر بالصيام عنها بعد طلوع الفجر متأخر عنه؛ لأن كلمة «ثُمَّ» للتعقيب مع التراخي، فكان هذا أمر بالصيام متراخيا عن أول النهار. والأمر بالصوم أمر بالنية؛ إذ لا صوم شرعا بدون النية، فكان أمر الصوم بنية متأخرة عن أول النهار، وقد أتى به، فيخرج عن العهدة. وفيه دلالة أن الإمساك في أول النهار يقع صوما، وجدت فيه النية أو لم توجد؛ لأن إتمام الشيء يقتضي سابقة وجود بعض شيء منه، فإذا شرطنا النية من أول الليل بخبر الواحد يكون نسخا لمطلق الكتاب. فلا يجوز ذلك، فحينئذ يحمل ذلك على الصيام الخاص المعين وهو الذي ذكرناه؛ لأن مشروع الوقت في هذا متنوع، فيحتاج إلى التعيين بالنية.
بخلاف شهر رمضان؛ لأن الصوم فيه غير متنوع، فلا يحتاج فيه إلى التعيين، وكذلك النذر المعين. فهذا هو السر الخفي في هذا التخصيص الذي ستبعده من لا وقوف له على دقائق الكلام ومدارك استخراج المعاني من النصوص. فلما جاءت هذه الآثار عن رسول الله له على ما ذكرنا لم يجز أن يجعل بعضها مخالفًا لبعض فتتنافى، ويدفع بعضها بعضا، ما وجدنا السبيل إلى تصحيحها وتخريج وجهها، فكان حديث عائشة الذي رواه مسلم في الصوم التطوع، فكذلك وجهه عندنا، وكان ما روي في عاشوراء في الصوم المفروض في اليوم الذي بعينه، فكذلك حكم الصوم المفروض في ذلك اليوم جائز أن يعقد له النية بعد طلوع الفجر، ومن ذلك شهر رمضان فهو فرض في أيام بعينها، كيوم عاشوراء؛ إذ كان فرضًا في يوم بعينه. فلما كان يوم عاشوراء يجزئ من نوى صومه بعد ما أصبح، فكذلك شهر رمضان يجزئ من نوى صوم يوم منه كذلك.
وبقي بعد هذا ما روي في حديث حفصة عن النبي ، فهو عندنا في الصوم الذي هو خلاف هذين الصومين من صوم الكفارات وقضاء شهر رمضان، حتى لا يضاد ذلك شيئًا مما ذكرناه، ويكون حكم النية التي يدخل بها في الصوم على ثلاثة أوجه: فما كان منه فرضًا في يوم بعينه كانت تلك النية مجزئة قبل دخول ذلك اليوم في الليل، وفي ذلك اليوم أيضًا. وما كان منه فرضا لا في يوم بعينه كانت النية التي يدخل بها فيه في الليلة التي قبله، ولم تجز بعد دخول اليوم. وما كان منه تطوعًا كانت النية التي يدخل بها فيه في الليل الذي قبله، وفي النهار الذي بعد ذلك، فهذا هو الوجه الذي يخرج عليه الآثار التي ذكرنا ولا تتضاد. هذا حاصل ما في عمدة القاري» و «فتح القدير» و«التعليق الممجد» و معاني الآثار».
وَعَنْ سَلْمَانَ بْن عَامِرٍ (رضي الله عنه) قَالَ: قَالَ رَسُوْلُ لِلَّهِ ﷺ: «إِذَا أَفْطَرَ أَحَدُكُمْ فَلْيُفْطِرْ عَلَى تَمْرٍ؛ فَإِنَّهُ بَرَكَةٌ، فَإِنْ لَمْ يَجِدْ فَلْيُفْطِرْ عَلَى مَاءٍ، فَإِنَّهُ طَهُوْرُ. رَوَاهُ أَحْمَدُ وَالتَّرْمِذِيُّ وَأَبُو دَاوُدَ وَابْنُ مَاجَهِ وَالدَّارِيُّ، وَلَمْ يَذْكُرْ فَإِنَّهُ بَرَكَةٌ غَيْرُ التَّرْمِذِي فِي رِوَايَةٍ أُخْرَى.
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.
وَعَنْ أَنَسٍ (رضي الله عنه) قَالَ: كَانَ النَّبِيُّ لا يُفْطِرُ قَبْلَ أَنْ يُصَلِّي عَلَى رُطَبَاتٍ، فَإِنْ لَمْ تَكُنْ رُطَبَاتٌ فَتُمَيْرَاتٌ، فَإِنْ لَمْ تَكُنْ تُمَيْرَاتُ حَسَا حَسَوَاتٍ مِنْ مَاءٍ. رَوَاهُ التَّرْمِذِيُّ وَأَبُو دَاوُدَ، وَقَالَ التَّرْمِذِيُّ: هَذَا حَدِيْثٌ حَسَنٌ غَرِيبٌ.
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]
وَعَنْ زَيْدِ بْنِ خَالِدٍ (رضي الله عنه) قَالَ: قَالَ رَسُوْلُ اللهِ ﷺ: «مَنْ فَطَرَ صَائِمًا أَوْ جَهَزَ غَازِيًا فَلَهُ مِثْلُ أَجْرِهِ». رَوَاهُ الْبَيْهَقِيُّ فِي شُعَبِ الْإِيْمَانِ وَمُحْيِي السُّنَّةِ فِي شَرْحِ السُّنَّةِ»، وَقَالَ: صَحِيحٌ.
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.]
وَعَنِ ابْنِ عُمَرَ (رضي الله عنهما) قَالَ: كَانَ النَّبِيُّ ﷺ إِذَا أَفْطَرَ قَالَ: ذَهَبَ الْظَمَأُ وَابْتَلَتِ الْعُرُوْقُ، وَثَبَتَ الْأَجْرُ إِنْ شَاءَ اللَّهُ». رَوَاهُ أَبُو دَاوُدَ.
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]
وَعَنْ مُعَاذِ بْنِ زُهْرَةَ (رضي الله عنه) قَالَ: إِنَّ النَّبِيَّ ﷺ كَانَ إِذَا أَفْطَرَ قَالَ: «اللَّهُمَّ لَكَ صُمْتُ، وَعَلَى رِزْقِكَ أَفْطَرْتُ. رَوَاهُ أَبُوْ دَاوُدَ مُرْسَلًا.
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]
Notes / الحواشي
۱ قوله: باشروهن يعني الجماع. قاله محمد في «الموطأ».
۲ قوله: ما كتب الله لكم: يعني الولد. كذا في الموطأ».
۳ قوله : حتى يتبين إلخ : قال محمد في موطئه»: يعني حتى يطلع الفجر فإذا كان الرجل قد رخص له أن يجامع، ويبتغي الولد ويأكل ويشرب حتى يطلع الفجر، فمتى يكون الغسل إلا بعد طلوع الفجر، فهذا لا بأس به، وهو قول أبي حنيفة الله والعامة، وقال البيضاوي في تجويز المباشرة إلى الصبح الدلالة على جواز تأخير الغسل إليه وصحة صوم المصبح جنبا إذا كانت مباحة إلى الانفجار لم يمكنه الاغتسال إلا بعد الصبح.