وَقَوْلِ اللهِ عز وجل : أُحِلَّ لَكُمْ لَيْلَةَ الصِّيَامِ الرَّفَثُ إِلَى نِسَابِكُمْ هُنَّ لِبَاسٌ لَّكُمْ وَأَنتُمْ لِبَاسٌ لَّهُنَّ عَلِمَ اللَّهُ أَنَّكُمْ كُنتُمْ تَخْتَانُوْنَ أَنفُسَكُمْ فَتَابَ عَلَيْكُمْ وَعَفَا عَنكُمْ فَالْتَنَ بَاشِرُوهُنَّ۱ وَابْتَغُوا مَا كَتَبَ اللهُ لَكُمْ۲ وَكُلُوا وَاشْرَبُوا حَتَّى يَتَبَيَّنَ لَكُمُ۳ الْخَيْطُ الْأَبْيَضُ مِنَ الْخَيْطِ الْأَسْوَدِ مِنَ الْفَجْرِ (البقرة: ۱۸۷
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.
And the saying of Allah, the Mighty and Majestic: "It has been made lawful for you, on the night of the fast, to go in to your wives; they are a garment for you and you are a garment for them. Allah knew that you were betraying yourselves, so He turned to you and pardoned you. So now consort with them 1 and seek what Allah has written for you 2, and eat and drink until the white thread becomes distinct to you 3 from the black thread of the dawn" (Al-Baqarah: 187).
1 His saying "consort with them": meaning marital relations. Muhammad said it in al-Muwatta.
2 His saying "what Allah has written for you": meaning offspring. So it is in al-Muwatta.
3 His saying "until it becomes distinct", to the end: Muhammad said in his Muwatta: meaning until dawn rises. Since a man has been permitted to have relations, to seek offspring, and to eat and drink until dawn rises, when can the bath be except after the rising of dawn? There is no harm in this, and it is the position of Abu Hanifa and the generality. Al-Baydawi said: in the permission of consorting up to daybreak there is an indication of the permissibility of delaying the bath until then, and of the validity of the fast of one who enters the morning in a state of major impurity, for since it was permitted up to daybreak, the bath was only possible after morning.
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ : مَنْ لَمْ يَدَعْ قَوْلَ الزُّوْرِ۱ وَالْعَمَلَ بِهِ فَلَيْسَ لِلَّهِ حَاجَةٌ فِي أَنْ يَدَعَ طَعَامَهُ وَشَرَابَهُ». رَوَاهُ الْبُخَارِي.
Abu Hurairah (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: "Whoever does not give up false speech and acting upon it, Allah has no need of him giving up his food and drink." [Narrated by Bukhari]
Notes / الحواشي
1 The statement: "False speech" – Scholars have differed regarding whether backbiting, tale-carrying, and lying invalidate the fast. The majority of scholars hold that these actions do not invalidate the fast, but avoiding them is part of perfecting the fast. The statement: "Allah has no need" is a metaphor indicating that the fast is not accepted. The hadith – "Three things break the fast" – is interpreted by consensus to mean the loss of reward, as backbiting is a sin related to the tongue, and such sins do not affect the validity of the fast. This is the summary of what is mentioned in ‘Umdat al-Qari’, ‘Al-Mirqat’, ‘Rad al-Muhtar’, and ‘Umdat al-Ri’ayah’.
۱ قوله : قول الزور واختلف العلماء في أن الغيبة والنميمة والكذب هل يفطر الصائم، فذهب الجمهور من الأئمة إلى أنه لا يفسد الصوم بذلك، وإنما التنزه عن ذلك من تمام الصوم، وقوله: فليس الله حاجة هو مجاز عن عدم القبول والحديث - وهو قوله : ثلاث تفطر الصائم - مؤول بالإجماع بذهاب الثواب؛ لأن الغيبة إثم متعلق باللسان، ولا تعلق لمثل هذه الآثام بإفساد الصوم. هذا حاصل ما في عمدة القاري» و «المرقاة» و«رد المحتار» و«عمدة الرعاية».
وَعَنْهُ (رضي الله عنه) قَالَ: قَالَ رَسُوْلُ اللهِ : كَمْ مِنْ صَائِمٍ لَيْسَ لَهُ مِنْ صِيَامِهِ إِلَّا الظَّمَأُ، وَكَمْ مِنْ قَائِم لَيْسَ لَهُ مِنْ قِيَامِهِ إِلَّا السَّهَرُ». رَوَاهُ الدَّارِيُّ.
Abu Hurairah (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: "How many people fast and gain nothing from their fast except hunger, and how many people pray at night and gain nothing from their prayer except sleeplessness." [Narrated by Al-Darimi]
وَعَنْ عَائِشَةَ (رضي الله عنها) قَالَتْ: كَانَ رَسُولُ اللهِ ﷺ يُقَبِّلُ۲ وَيُبَاشِرُ وَهُوَ صَائِمٌ، وَكَانَ أَمْلَكَكُمْ لِإِرْبِهِ. مُتَّفَقٌ عَلَيْهِ.
Aisha (may Allah be pleased with her) said: "The Messenger of Allah (ﷺ) used to kiss and embrace while fasting, and he was the most in control of his desires among you." [Agreed upon]
Notes / الحواشي
2 The statement: "He used to kiss" – There are various narrations and reports on this matter, some indicating permissibility, others indicating prohibition, and some differentiating between a young person and an elderly person. Among them is the narration from Aisha bint Talha from Aisha, and the narration from Zaid bin Aslam from Ata, both of which indicate unconditional permissibility without differentiating between a young person and an elderly person. The report from Ibn Umar mentioned in the Muwatta of Malik indicates unconditional prohibition. The narration from Aisha: "The Prophet (ﷺ) used to kiss his wives while fasting," reported in the Sahihayn and others, indicates permissibility. The narration from Abu Hurairah in Abu Dawud explicitly differentiates. From these narrations and similar ones, it is understood that there is no inherent dislike for kissing while fasting, but those who disliked it did so out of fear of where it might lead. The way to reconcile these narrations is that if a person has control over himself, then there is no harm, but if he fears (losing control), then refraining is better. Summarized from ‘Al-Ta’liq al-Mumajjad’. In ‘Al-Durr al-Mukhtar’: "It is disliked to kiss, touch, embrace, or engage in intimate contact if there is a fear of corruption (of the fast), but if there is no fear, then there is no harm." In ‘Sharh al-Niqayah’: "Kissing, touching, and intimate contact are disliked in the apparent narration if one fears intercourse or ejaculation. This is the condition because if there is no fear, then there is no harm." Al-‘Allamah Al-‘Ayni said in ‘Umdat al-Qari’: "If you say: Abu Dawud narrated from the route of Musaddaq Abu Yahya from Aisha: 'The Prophet (ﷺ) used to kiss her and suck her tongue,' I say: The phrase 'and suck her tongue' is not preserved, and its chain is weak. The weakness is from Muhammad bin Dinar, from Sa’d bin Aws, from Musaddaq, and it is uniquely narrated by Abu Dawud. Al-A’rabi reported from Abu Dawud that he said: 'This hadith is not authentic,' and Yahya said: 'Muhammad bin Dinar is weak.' Abu Dawud said: 'He changed before his death,' and Sa’d bin Aws was also weakened by Yahya. It is said that assuming the hadith is authentic, it is possible that the kissing occurred while he was fasting at one time, and the sucking at another time."
۲ قوله: يقبل فيها آثار وأخبار مختلفة، بعضها تدل على الجواز وبعضها على الامتناع، وبعضها على الفرق بين الشاب والشيخ. فمنها حديث عائشة بنت طلحة عن عائشة، وحديث زيد بن أسلم عن عطاء، وهما يدلان على الجواز مطلقا من غير فرق بين الشاب والشيخ. وأثر ابن عمر المذكور في موطأ محمد يدل على المنع مطلقا. وحديث عائشة: أن النبي كان يقبل نسائه وهو صائم المخرج في الصحيحين وغيرهما يدلُّ على الجواز، وحديث أبي هريرة عند أبي داود نص في الفرق، فهذه الأخبار وأمثالها يعلم منها أنه لا كراهة في القبلة للصائم في نفسها، وإنما كرهها من کرهها الخوف ما تؤل إليه. فطريق الجمع أنه إذ ملك نفسه فلا بأس به، وإن خاف فالكف أفضل. «التعليق الممجد» ملخصا.
وفي الدر المختار» وكره قبلة ومس ومعانقة ومباشرة فاحشة إن لم يأمن المفسد وإن أمن لا بأس انتهى. وفي شرح النقاية»: والقبلة والمس والمباشرة في ظاهر الرواية كره إن خاف على نفسه الجماع أو الإنزال قيد به؛ لأنه لو لم يخف فلا بأس بها. وقال العلامة العيني في عمدة القاري»: فإن قلت: روى أبو داود من طريق مصدع أبي يحيى عن عائشة : أن النبي ﷺ كان يقبلها ويمص لسانها. قلت: كلمة ويمص لسانها» غير محفوظة، وإسناده ضعيف، والآفة من محمد بن دينار عند سعد بن أوس عن مصدع، وتفرد به أبو داود، وحكى الأعرابي عن أبي داود أنه قال: هذا الحديث ليس بصحيح، وعن يحيى محمد بن دينار ضعيف، وقال أبو داود: كان تغير قبل أن يموت، وسعد بن أوس ضعفه يحيى أيضًا. قيل على تقدير صحة الحديث يجوز أن يكون القبيل - وهو صائم في وقت، والمص في وقت آخر.
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) أَنَّ رَجُلًا سَأَلَ النَّبِيَّ ﷺ عَنِ الْمُبَاشَرَةِ لِلصَّائِمِ، فَرَخَّصَ لَهُ، وَأَتَاهُ آخَرُ فَسَأَلَهُ فَنَهَاهُ، فَإِذَا الَّذِي رَخَّصَ لَهُ شَيْخٌ، وَإِذَا الَّذِي نَهَاهُ شَابُّ. رَوَاهُ أَبُوْ دَاوُدَ.
Abu Hurairah (may Allah be pleased with him) narrated that a man asked the Prophet (ﷺ) about intimate contact while fasting, and he permitted him. Another man came and asked him, and he forbade him. It turned out that the one he permitted was an elderly man, and the one he forbade was a young man. [Narrated by Abu Dawud].
وَعَنْ عَائِشَةَ (رضي الله عنها) قَالَتْ: كَانَ رَسُولُ اللهِ لا يُدْرِكُهُ الْفَجْرُ فِي رَمَضَانَ، وَهُوْ جُنُبُ مِنْ غَيْرِ حُلْمٍ فَيَغْتَسِلُ وَيَصُوْمُ مُتَّفَقٌ عَلَيْهِ.
Aisha (may Allah be pleased with her) said: "The Messenger of Allah (ﷺ) would sometimes wake up in Ramadan in a state of major ritual impurity (janabah) without having had a wet dream, and he would perform ghusl and fast." [Agreed upon].
وَعَنِ ابْنِ عَبَّاسِ (رضي الله عنهما) قَالَ: إِنَّ النَّبِيَّ اللهِ احْتَجَمَ وَهُوَ مُحْرِمُ، وَاحْتَجَمَ وَهُوْ صَائِمُ مُتَّفَقٌ عَلَيْهِ.
وَفِي رِوَايَةٍ لِإِمَامِنَا أَبِي حَنِيفَةَ عَنْ أَبِي سُفْيَانَ عَنْ أَنَسٍ(رضي الله عنه) : قَالَ: احْتَجَمَ النَّبِيُّ ﷺ بَعْدَ مَا۱ قَالَ: «أَفْطَرَ الْحَاجِمُ وَالْمَحْجُوْمُ».
هَذَا حَدِيْثُ صَحِيحٌ. أَبُو سُفْيَانَ هَذَا طَلْحَةُ بْنُ نَافِعٍ احْتَجَّ بِهِ مُسْلِمٌ وَغَيْرُهُ، قَالَهُ فِي «الْمِرْقَاتِ». قَالَ الشَّيْخُ الْإِمَامُ مُحْيِي السُّنَّةِ رحمة اللهُ عَلَيْهِ: وَتَأَوَّلَهُ بَعْضُ مَنْ رَخَّصَ فِي الْحِجَامَةِ أَي تَعَرَّضَا لِلْإِفْطَارِ الْمَحْجُوْمُ لِلضُّعْفِ، وَالْحَاجِمُ لِأَنَّهُ لَا يَأْمَنُ مِنْ أَنْ يَصِلَ شَيْءٌ إِلَى جَوْفِهِ بِمَصَّ الْمُلَازِمِ.
Ibn Abbas (may Allah be pleased with him) narrated: "The Prophet (ﷺ) was cupped while he was in the state of ihram and while he was fasting." [Agreed upon]. In a narration from our Imam Abu Hanifah, from Abu Sufyan, from Anas, he said: "The Prophet (ﷺ) was cupped after he said: 'The cupper and the one being cupped have broken their fast.'" This is a sound hadith. Abu Sufyan here is Talhah bin Nafi, and Muslim and others have used him as evidence. This is mentioned in ‘Al-Mirqat’. The great Imam Muhyi al-Sunnah (may Allah have mercy on him) said: "Some of those who permitted cupping interpreted it to mean that they were exposed to breaking the fast – the one being cupped due to weakness, and the cupper because he might not be safe from something reaching his stomach due to suction."
Notes / الحواشي
1 The statement: "After he said" – This indicates that it is abrogated by this.
۱ قوله: بعد ما قال إلخ: فيكون منسوخا بهذا.
وَعَنْ أَبِي سَعِيدٍ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: ثَلَاثٌ لَا يُفْطِرْنَ الصَّائِمَ الْحِجَامَةُ وَالْقَيْءُ وَالاحْتِلَامُ. رَوَاهُ التَّرْمِذِيُّ.
وَقَالَ: هَذَا حَدِيثُ غَيْرُ مَحْفُوظٍ ، وَعَبْدُ الرَّحْمَنِ بْنُ زَيْدِ الرَّاوِي يُضَعَّفُ فِي الْحَدِيثِ، وَرَوَاهُ أَبُو دَاوُدَ عَنْ رَجُلٍ مِنْ أَصْحَابِ النَّبِيِّ ، قَالَ أَبُوْ حَاتِمٍ: حَدِيثُ أَبِي دَاوُدَ أَشْبَهُ بِالصَّوَابِ. وَقَالَ أَبُو زُرْعَةَ: إِنَّهُ أَصَحُ، وَرَوَاهُ الْبَزَّارُ عَنِ ابْنِ عَبَّاسٍ ، قَالَ الشَّيْخُ ابْنُ الْهُمَامِ: هَذَا مِنْ أَحْسَنِهَا إِسْنَادًا وَأَصَحُهَا.
Abu Sa’id (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: "Three things do not break the fast: cupping, vomiting, and wet dreams." [Narrated by Al-Tirmidhi and He said: "This hadith is not well-preserved, and Abd al-Rahman bin Zaid, the narrator, is weak in hadith]
Abu Dawud narrated it from a man among the companions of the Prophet (ﷺ). Abu Hatim said: 'The hadith of Abu Dawud is more likely to be correct.' Abu Zur’ah said: 'It is more authentic.' Al-Bazzar narrated it from Ibn Abbas. The scholar Ibn al-Humam said: 'This is among the best in terms of chain and authenticity.'"
وَعَنْ ثَابِتٍ الْبُنَانِي قَالَ: سُئِلَ أَنَسُ بْنُ مَالِكٍ: كُنْتُمْ تَكْرَهُوْنَ الْحَجَامَةَ لِلصَّائِمِ عَلَى عَهْدِ رَسُولِ اللهِ ؟ قَالَ: «لَا ، إِلَّا مِنْ أَجْلِ الضُّعْفِ»۱. رَوَاهُ الْبُخَارِيُّ.
Thabit al-Bunani said: "Anas bin Malik was asked: 'Did you dislike cupping for a fasting person during the time of the Messenger of Allah (ﷺ)?' He said: 'No, except due to weakness.'" [Narrated by Bukhari]
Notes / الحواشي
1 The statement: "Due to weakness" – In ‘Al-‘Alamgiriyyah’: "There is no harm in cupping if one is safe from weakness. However, if one fears weakness, it is disliked, and it is better to delay it until sunset. The scholar Ibn Taymiyyah mentioned that the condition for dislike is weakness that necessitates breaking the fast. Phlebotomy is similar to cupping. This is mentioned in ‘Al-Muhit’."
۱ قوله: من أجل الضعف وفي العالمكيرية»: ولا بأس بالحجامة إن أمن على نفسه الضعف أما إذا خاف فإنه يكره، وينبغي له أن يؤخر إلى وقت الغروب، وذكر شيخ الإسلام شرط الكراهة ضعف يحتاج فيه إلى الفطر، والفصد نظير الحجامة، هكذا في المحيط».
وَعَنِ الْبُخَارِيِّ تَعْلِيْقًا قَالَ: كَانَ ابْنُ عُمَرَ يَحْتَجِمُ وَهُوَ صَائِمٌ، ثُمَّ تَرَكَهُ، فَكَانَ يَحْتَجِمُ بِاللَّيْلِ.
Bukhari reported in a suspended narration: "Ibn Umar used to be cupped while fasting, then he stopped and would be cupped at night."
وَعَنِ الدَّارَقُطْنِي قَالَ: كَانَ أَنَسٌ يَحْتَجِمُ وَهُوَ صَائِمٌ. وَفِي رُوْاتِهِ كُلُّهُمْ ثِقَاتُ، وَلَا أَعْلَمُ لَهُ عِلَّةً.
Al-Daraqutni reported: "Anas used to be cupped while fasting." All its narrators are trustworthy, and I do not know of any defect in it.
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «مَنْ نَسِيَ وَهُمْ صَائِمٌ، فَأَكَلَ وَشَرِبَ فَلْيُتِمَّ صَوْمَهُ، فَإِنَّمَا أَطْعَمَهُ اللَّهُ وَسَقَاهُ». مُتَّفَقٌ عَلَيْهِ.
Abu Hurairah (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: "Whoever forgets and eats or drinks while fasting should complete his fast, for it is Allah who fed him and gave him drink." [Agreed upon]
وَعَنْهُ (رضي الله عنه) قَالَ: بَيْنَمَا نَحْنُ جُلُوسٌ عِنْدَ النَّبِيِّ ﷺ إِذْ جَاءَهُ رَجُلٌ، فَقَالَ: يَا رَسُوْلَ اللهِ، هَلَكْتُ، قَالَ: «مَا لِك؟» قَالَ: وَقَعْتُ عَلَى امْرَأَتِي وَأَنَا صَائِمُ، فَقَالَ رَسُوْلُ اللَّهِ ﷺ: هَلْ تَجِدُ رَقَبَةً۲ تُعْتِقُهَا ؟ قَالَ : لَا ، قَالَ: «فَهَلْ تَسْتَطِيعُ أَنْ تَصُوْمَ شَهْرَيْنِ مُتَتَابِعَيْنِ؟ قَالَ: لَا ، قَالَ: «هَلْ۳ تَجِدُ إِطْعَامَ سِتَّيْنَ مِسْكِينًا؟ قَالَ: لَا ، قَالَ: «اجْلِسْ وَمَكَثَ النَّبِيُّ ﷺ فَبَيْنَا نَحْنُ عَلَى ذَلِكَ أُتِيَ النَّبِيُّ ﷺ بِعَرَقٍ فِيْهِ تَمْرُ. وَالْعَرَقُ الْمِكْتَلُ الضَّخْمُ. قَالَ: «أَيْنَ السَّائِلُ؟ قَالَ: أَنَا. قَالَ: «خُذْ هَذَا، فَتَصَدَّقْ بِهِ»، فَقَالَ الرَّجُلُ: «أَعَلَى أَفْقَرَ مِنِّي يَا رَسُولَ اللهِ؟ فَوَاللَّهِ، مَا بَيْنَ لَا بَتَيْهَا - يُرِيدُ الْخَرَّتَيْنِ - أَهْلُ بَيْتٍ أَفْقَرُ مِنْ أَهْلِ بَيْتِي. فَضَحِكَ النَّبِيُّ للهِ حَتَّى بَدَتْ أَنْيَابُهُ ، ثُمَّ قَالَ: «أَطْعِمْهُ٤ أَهْلَكَ». مُتَّفَقٌ عَلَيْهِ.
وَفِي رِوَايَةٍ لِلدَّارَقُطْنِي عَنْهُ: أَنَّ رَجُلًا أَكَلَ فِي رَمَضَانَ، فَأَمَرَهُ النَّبِيُّ ﷺ أَنْ يُعْتِقَ. الحَدِيث.
وَفِي رِوَايَةٍ لِمُسْلِمٍ: فَأَمَرَهُ أَنْ يَجْلِسَ ، فَجَاءَهُ عَرَقَانِ ٥ فِيهِمَا طَعَامُ، فَأَمَرَهُ رَسُولُ اللَّهِ ﷺ أَنْ يَتَصَدَّقَ بِهِ.
وَفِي رِوَايَةِ ابْنِ مَاجَه عَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) عَنْ رَسُوْلِ اللهِ ﷺ بِذَلِكَ٦ قَالَ: «وَصُمْ يَوْمًا مَكَانَهُ».
Abu Hurairah (may Allah be pleased with him) narrated: "While we were sitting with the Prophet (ﷺ), a man came to him and said: 'O Messenger of Allah, I am ruined!' He said: 'What has happened to you?' The man said: 'I had intercourse with my wife while fasting.' The Messenger of Allah (ﷺ) said: 'Can you find a slave to free?' He said: 'No.' He said: 'Can you fast for two consecutive months?' He said: 'No.' He said: 'Can you feed sixty poor people?' He said: 'No.' He said: 'Sit down.' The Prophet (ﷺ) remained, and while we were in that state, a large basket of dates was brought to the Prophet (ﷺ). He said: 'Where is the one who asked?' The man said: 'Here I am.' He said: 'Take this and give it in charity.' The man said: 'To someone poorer than me, O Messenger of Allah? By Allah, there is no household between the two lava fields poorer than my household.' The Prophet (ﷺ) smiled until his canine teeth showed, then he said: 'Feed it to your family.'" [Agreed upon]. In a narration by Al-Daraqutni: "A man ate during Ramadan, and the Prophet (ﷺ) ordered him to free a slave." In a narration by Muslim: "He ordered him to sit down, then two large baskets of food were brought to him, and the Messenger of Allah (ﷺ) ordered him to give it in charity." In a narration by Ibn Majah from Abu Hurairah (may Allah be pleased with him) from the Messenger of Allah (ﷺ) with the same wording, he said: "And fast one day in its place."
Notes / الحواشي
2 The statement: "A slave" – Al-Nawawi said: This indicates the position of Abu Hanifah and those who say that freeing a disbelieving slave suffices for the expiation of intercourse and dhihar, but they stipulate that the slave must be a believer in the expiation for killing, as it is explicitly mentioned in the Quran.
3 The statement: "Can you feed sixty poor people" – In a narration by Abu Dawud and Al-Tahawi: "Can you find a slave to free?" He said: "No." He said: "Can you fast for two consecutive months?" He said: "No." He said: "Can you feed sixty poor people?" He said: "No." In ‘Al-Mirqat’: Al-Qadi said, and similarly in ‘Sharh al-Sunnah’: "He ordered the second with 'fa' (then) upon the absence of the first, then the third with 'fa' upon the absence of the second, indicating the order. Know that the 'fa' in our original text is not present in the corrected copies in the second instance. However, in the original text of Bukhari, it is present in some copies and absent in others. As for the 'fa' in the first instance, it is present by agreement, and this is sufficient to indicate the order, as there is no one who says otherwise."
4 The statement: "Feed it to your family" – Abu Dawud added: Al-Zuhri said: "This was a concession specifically for him, and if someone were to do that today, he would have no choice but to make expiation." In ‘Al-Mabsut’: "What he ordered him to do was voluntary, as it was not obligatory upon him at the time of his inability, and this is why he allowed him to give it to himself and his family." This is mentioned in ‘Umdat al-Qari’. Al-Nawawi said: "The preferred view is that the expiation is not waived but remains a debt until he is able to fulfill it, by analogy with other debts, rights, and obligations, such as the penalty for hunting, etc. As for the hadith, it does not negate the establishment of the expiation; rather, it indicates its establishment, as the Prophet (ﷺ) was informed of his inability to perform the three options, then the Prophet (ﷺ) brought him a basket of dates and ordered him to give it in expiation. If the expiation were waived due to inability, he would not have been obligated to do anything, and the Prophet (ﷺ) would not have ordered him to give it. This indicates that it remains a debt upon him, and he was only permitted to feed his family because he was in need and compelled to spend on his family at that time, while the expiation could be delayed. He was permitted to eat and feed his family, and the expiation remained a debt upon him. The reason the Prophet (ﷺ) did not inform him of its remaining as a debt is that delaying the explanation until the time of need is permissible according to the majority of scholars. This is the correct understanding of the meaning of the hadith and the ruling of the issue."
5 The statement: "Two large baskets" – In our view, the obligation is half a sa’ of wheat or one sa’ of dates for each poor person, as in the expiation for dhihar. If the basket contained fifteen sa’, then the two baskets would be thirty sa’ for sixty poor people, with half a sa’ for each poor person. As for the story of the basket that contained fewer dates, it is understood to refer to the immediate amount. Summarized from ‘Umdat al-Qari’ and ‘Al-Ta’liq al-Mumajjad’.
6 The statement: "With the same wording" – Meaning the hadith that includes "I am ruined," which was mentioned earlier, then he said: "And fast one day in its place." This is mentioned in ‘Umdat al-Qari’.
۲ قوله: رقبة قال النووي فيه دلالة لأبي حنيفة ومن يقول: يجزئ عتق كافر عن كفارة الجماع والظهار، وإنما يشترطون الرقبة المؤمنة في كفارة القتل؛ لأنها منصوص على وصفها بالإيمان في القرآن.
۳ قوله: هل تجد إطعام ستين مسكينا إلخ وفي رواية لأبي داود والطحاوي: فهل تجد ما تعتق رقبة؟ قال: لا. قال: فهل تستطيع أن تصوم شهرين متتابعين؟ قال: لا. قال: فهل تستطيع أن تطعم ستين مسكينا؟ قال: لا إلخ. وفي «المرقاة»: قال القاضي وكذا في شرح السنة»: رتب الثاني بالفاء على فقد الأول، ثم الثالث بالفاء على فقد الثاني، فدل على الترتيب. واعلم أن الفاء في أصلنا لموافق للنسخ المصححة في الثاني غير موجود. وأما في أصل البخاري فموجود في بعض النسخ، وفي بعضها مفقود. وأما الفاء في الأول فموجود اتفاقا، وهو يكفي للدلالة على الترتيب لعدم القائل بالفصل.
٤ قوله : أطعمه أهلك: قال أبو داود زاد الزهري : وإنما كان هذا رخصة له خاصة، ولو أن رجلا فعل ذلك اليوم لم يكن له بد من التكفير) انتهى. وفي المبسوط»: وما أمره به كان تطوعًا؛ لأنها لم تكن واجبة عليه في الحال العجزه، ولهذا أجاز صرفها إلى نفسه وعياله. قاله في عمدة القاري. وقال النووي والمختار أن الكفارة لا تسقط، بل تستقر في ذمته حتى يتمكن قياسًا على سائر الديون والحقوق والمؤاخذات كجزاء الصيد وغيره.
وأما الحديث فليس فيه نفي استقرار الكفارة، بل فيه دليل لاستقرارها؛ لأنه أخبر النبي ﷺ بأنه عاجز عن الخصال الثلاث، ثم أتى النبي بعرق التمر، فأمره بإخراجه في الكفارة، فلو كانت تسقط بالعجز لم يكن عليه شيء، ولم يأمره بإخراجه، فدل على ثبوتها في ذمته، وإنما أذن له في إطعام عياله؛ لأنه كان محتاجا ومضطرًا إلى الإنفاق على عياله في الحال والكفارة على التراخي، فأذن له في أكله وإطعام عياله، وبقيت الكفارة في ذمته، وإنما لم يبين له بقائها في ذمته؛ لأن تأخير البيان إلى وقت الحاجة جائز عند جماهير الأصوليين، وهذا هو الصواب في معنى الحديث وحكم المسألة.
٥ قوله : عرقان عندنا الواجب لكل مسكين نصف صاع من بر، أو صاع من تمر، كما في كفارة الظهار. فإذا كان العرق خمسة عشر صاعًا، فالعرقان ثلاثون صاعًا على ستين مسكينا، لكل مسكين نصف صاع. وأما قصة العرق الذي كان فيه التمر أقل من ذلك، فمحمول على القدر المعجل. عمدة القاري» و«التعليق الممجد» ملخصا.
٦ قوله: بذلك: أي بالحديث الذي فيه هلكت، وقد تقدم قبله، ثم قال: ويصوم يوما مكانه. قاله في «عمدة القاري».
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) قَالَ: قَالَ رَسُوْلُ اللهِ ﷺ: «مَنْ ذَرَعَهُ الْقَيْءُ، وَهُمْ صَائِمٌ فَلَيْسَ۱ عَلَيْهِ قَضَاءُ، وَمَنِ اسْتَقَاءَ عَمْدًا فَلْيَقْضِ». رَوَاهُ التَّرْمِذِيُّ وَأَبُوْ دَاوُدَ وَابْنُ مَاجَه وَالدَّارِيُّ.
وَرَوَاهُ الْحَاكِمُ فِي الْمُسْتَدْرَكِ»، وَقَالَ: هَذَا حَدِيثٍ صَحِيحُ حَسَنُ عَلَى شَرْطِ الشَّيْخَيْنِ، وَلَمْ يُخَرِّجَاهُ، وَصَحَّحَهُ ابْنُ حِبَّانَ وَرَوَاهُ الدَّارَ قُطْنِيُّ، وَقَالَ: رُوْاتَهُ كُلُّهُمْ ثِقَاتُ. ثُمَّ قَدْ تَابَعَ عِيسَى بْنُ يُونُسَ عَنْ هِشَامِ بْنِ حَسَّانٍ حَفْصِ بْن غِيَاثٍ، رَوَاهُ ابْنِ مَاجَه. وَرَوَاهُ الْحَاكِمُ، وَسَكَتَ عَلَيْهِ، وَرَوَاهُ مَالِكُ فِي الْمُوْطَأ» مَوْقُوْفًا عَلَى ابْنِ عَمْرٍو، رَوَاهُ النَّسَائِيُّ مِنْ حَدِيْثِ الْأَوْزَاعِي مَوْقُوْفًا عَلَى أَبِي هُرَيْرَةَ، وَوَقَفَهُ عَبْدُ الرَّزَاقِ عَلَى أَبِي هُرَيْرَةَ وَعَلَيَّ أَيْضًا، وَقَالَ التَّرْمِذِيُّ: هَذَا حَدِيثٌ غَرِيبٌ. قَالَ الشَّيْخُ ابْنُ الْهُمَامِ: قَالَ الْبُخَارِيُّ: لَا أَرَاهُ مَحْفُوظًا لِهَذَا يَعْنِي لِلْغَرَابِةِ.
Abu Hurairah (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: "Whoever is overcome by vomiting while fasting does not have to make up the fast, but whoever vomits intentionally must make up the fast." [Narrated by Al-Tirmidhi, Abu Dawud, Ibn Majah, and Al-Darimi]
Al-Hakim narrated it in ‘Al-Mustadrak’ and said: "This is a sound and good hadith according to the conditions of the two Sheikhs (Bukhari and Muslim], but they did not narrate it." Ibn Hibban authenticated it, and Al-Daraqutni narrated it and said: "All its narrators are trustworthy." Then Isa bin Yunus followed it from Hisham bin Hassan from Hafs bin Ghiyath, and Ibn Majah narrated it. Al-Hakim also narrated it and remained silent on it. Malik narrated it in ‘Al-Muwatta’ as a statement of Ibn Amr, and Al-Nasa’i narrated it from the hadith of Al-Awza’i as a statement of Abu Hurairah. Abd al-Razzaq also attributed it to Abu Hurairah and to me as well. Al-Tirmidhi said: "This is a Gharib Hadith." The scholar Ibn al-Humam said: "Al-Bukhari said: 'I do not think it is well-preserved due to its rarity.'"
Notes / الحواشي
1 The statement: "Does not have to make up the fast" – What is narrated in the Sunan of Ibn Majah: "He went out on a day he was fasting, then he called for a vessel and drank. We said: 'O Messenger of Allah, this is a day you were fasting.' He said: 'Yes, but I was overcome by vomiting,'" is understood to refer to what occurred before the legislation or due to the onset of weakness. This is mentioned by the scholar Ibn al-Humam. In ‘Al-Mirqat’: Ibn al-Mubarak said: "It is said that the narration of Abu al-Darda’ is a report of the Prophet’s (ﷺ) vomiting, but it is not known whether he broke his fast due to vomiting or something else. It is known from his statement: 'Whoever is overcome by vomiting' (the hadith) that vomiting is not a reason for breaking the fast, so it is clear that the reason is something else, such as the return of what was vomited or water reaching the throat while rinsing the mouth. The statement of Thawban: 'He spoke the truth' is a confirmation of the vomiting and breaking the fast, not a confirmation that breaking the fast was due to vomiting."
۱ قوله: فليس عليه قضاء وما روي في سُنَن ابن ماجه: «أنه خرج في يوم كان يصومه، فدعا بإناء، فشرب، فقلنا: يا رسول الله! إن هذا يوم كنت تصومه. قال: أجل، ولكني قِنْتُ محمول على ما قبل الشرع أو عروض الضعف. قاله الشيخ ابن الهمام. وفي المرقاة»: قال ابن المبارك: قيل: رواية أبي الدرداء حكاية قيء النبي ﷺ لا يعلم أنه لا لأي علة أفطر للقيء أو لغيره، وقد علم من قوله: من ذرعه القيء» (الحديث). أن القيء لا يكون سببا للفطر، فظهر أن السبب غيره، وهو عود ما قاء، أو وصول الماء إلى الجوف عند غسل الفم، وقول ثوبان: صدق» تصديق للقيء والإفطار، لا تصديق كون الإفطار للقيء.
وَعَنْ عَارِ بْنِ رَبِيعَةَ قَالَ: رَأَيْتُ النَّبِيَّ ﷺ مَا لَا أُحْصِيْ يَتَسَوَّكُ۱، وَهُمْ صَائِمُ. رَوَاهُ التَّرْمِذِيُّ وَأَبُو دَاوُدَ.
وَفِي رِوَايَةِ الطَّبَرَانِي عَنْ عَبْدِ الرَّحْمَنِ بْنِ غَنَمٍ قَالَ: سَأَلْتُ مُعَاذَ بْنَ جَبَلٍ أَتَسَوَّكُ وَأَنَا صَائِمٌ؟ قَالَ: نَعَمْ، قُلْتُ: أَيَّ النَّهَارِ أَتَسَوَّكَ؟ قَالَ: أَيَّ النَّهَارِ شِئْتَ، غَدْوَةً وَعَشِيَّةٌ. قُلْتُ: إِنَّ النَّاسَ يَكْرَهُونَهُ عَشِيَّةً، وَيَقُوْلُوْنَ: إِنَّ رَسُوْلَ الله ﷺ قَالَ: «الْخُلُوْفُ فَمِ الصَّائِمِ أَطْيَبُ عِنْدَ اللَّهِ مِنْ رِيحِ الْمِسْكِ»، فَقَالَ: سُبْحَانَ اللَّهِ، لَقَدْ أَمَرَهُمْ بِالسَّوَاكِ وَهُمْ يَعْلَمُ أَنَّهُ لَا بُدَّ بِفِي الصَّائِمِ خُلُوْفٌ، وَإِنِ اسْتَاكَ، وَمَا كَانَ بِالَّذِي يَأْمُرُهُمْ أَنْ يُنْتِنُوْا أَفْوَاهِهُمْ عَمْدًا مَا فِي ذَلِكَ مِنَ الْخَيْرِ شَيْءٌ، بَلْ فِيْهِ شَرٌّ، إِلَّا مَنِ ابْتُلِيَ بِبَلَاءِ، لَا يَجِدُ مِنْهُ بُدًّا.
Amir bin Rabi’ah (may Allah be pleased with him) said: "I saw the Prophet (ﷺ) using the siwak (toothstick) countless times while fasting." [Narrated by Al-Tirmidhi and Abu Dawud]
In a narration by Al-Tabarani from Abd al-Rahman bin Ghanam, he said: "I asked Mu’adh bin Jabal: 'Should I use the siwak (toothstick) while fasting?' He said: 'Yes.' I said: 'At what time of the day should I use the siwak?' He said: 'At any time of the day you wish, in the morning or evening.' I said: 'People dislike it in the evening and say that the Messenger of Allah (ﷺ) said: "The breath of a fasting person is more pleasant to Allah than the scent of musk."' He said: 'Glory be to Allah! He commanded them to use the siwak while knowing that the fasting person’s breath will inevitably have an odor, even if he uses the siwak. He would not command them to intentionally make their mouths foul, as there is no good in that; rather, it is harmful, except for someone afflicted with a trial from which there is no escape.'"
Ibn Hibban narrated from Ibn Umar (may Allah be pleased with him) that he would not use the toothstick at the end of the day. This invalidates the statement of Ibn Hajar: “There is no evidence in it for the opinion of Abu Hanifah and Malik regarding the dislike of using the toothstick before noon. The reason for its invalidation is that the one who prohibits does not need evidence, especially when there are general and comprehensive narrations from the Lawgiver that include both before and after noon. Moreover, when there are actions and fatwas from the Companions permitting it after noon, how can it be valid after all this for the hadith about the smell of the fasting person’s mouth to be evidence for Al-Shafi’i and those who follow him in prohibiting the toothstick after noon, and to restrict the general permission to before noon without clear evidence or valid reasoning? Is it not merely an exaggeration in extolling the virtue of fasting, just as someone might exaggerate and say, ‘The sweat of so-and-so, which occurs during his exertion at the end of the day, is more pleasing to me than rose water,’ which would imply the dislike of removing sweat by washing? [Summarized as such in Fath al-Qadir]
Notes / الحواشي
1 The statement: “Using the toothstick countless times while fasting…” In Al-Durr al-Mukhtar, it is said: “Using the toothstick is not disliked, even in the evening or if it is moistened with water, according to the schools of thought.” This is because it is narrated from Mu’adh as we have mentioned. There are also weak narrations in Al-Matloob, some of which we mention for support and reinforcement, even if they are not needed for proof. Among them is what Al-Bayhaqi narrated from Ibrahim ibn Abdurrahman, who said: Ishaq al-Khwarizmi told us, saying: I asked Asim al-Ahwal, “Can a fasting person use a moist toothstick?” He said, “Yes.” I said, “Do you think it is more moist than water?” He said, “Yes.” I said, “At the beginning and end of the day?” He said, “Yes.” I said, “From whom, may Allah have mercy on you?” He said, “From Anas, from the Prophet (ﷺ).”
۱ قوله: يتسوك وهو صائم : قال في الدر المختار ولا يكره سواك ولو عشيا أو رطبا بالماء على المذاهب انتهى. لأنه روي عن معاذ مثل ما قلنا. وفي المطلوب أيضًا أحاديث مضعفة، نذكر منها شيئًا للاستشهاد والتقوية، وإن لم يحتج إليه في الإثبات، منها ما رواه البيهقي عن إبراهيم بن عبد الرحمن حدثنا إسحاق الخوارزمي، قال: سألت عاصما الأحول أيستاك الصائم بالسواك الرطب؟ قال: نعم. أتراه أشد رطوبة من الماء؟ قلت: أول النهار وآخره؟ قال: نعم. قلت: عمن رحمك الله ؟ قال: عن أنس عن النبي ﷺ.
وروى ابن حبان عن ابن عمر قال كان لا يستاك آخر النهار، وبه بطل قول ابن حجر: «ليس فيه دليل لقول أبي حنيفة ومالك بعدم كراهة تسوكه قبل الزوال. ووجه بطلانه أن المانع لا يحتاج إلى دليل لا سيما إذا ورد عن الشارع أحاديث مطلقة شاملة لما قبل الزوال وما بعده، وخصوصا إذا ورد عن الصحابة فعلهم وإفتاؤهم على جوازه بعد الزوال، وكيف يصلح بعد هذا كله أن يكون حديث الخلوف دليلا للشافعي ومن تبعه على منع السواك بعد الزوال، وصرف الإطلاق إلى ما قبل الزوال من غير دليل صريح أو تعليل صحيح وهل هو إلا مبالغة في فضيلة الصوم، كما يبالغ أحد ويقول لعرق فلان الذي يحصل حال كده في آخر النهار عندي أحسن من ماء الورد، فيكون فيه دلالة على كراهة إزالة العرق بالاغتسال مرقاة» ملخصا، هكذا في فتح القدير».
وَعَنْ عَائِشَةَ (رضي الله عنها) قَالَتْ: قَالَ رَسُولُ اللهِ : مِنْ خَيْرِ خِصَالِ الصَّائِمِ السَّوَاكُ. رَوَاهُ ابْنُ مَاجَه والدَّارَ قُطْنِي وَالْبَيْهَقِيُّ ، فِيْهِ مُجَالِدُ بْنُ سَعِيدٍ وَثَقَهُ النَّسَائِيُّ، وَرَوَى لَهُ مُسْلِمُ مَقْرُوْنَا بِغَيْرِهِ.
Aisha (may Allah be pleased with her) narrated that the Messenger of Allah (ﷺ) said: “Among the best characteristics of a fasting person is using the toothstick.” [Narrated by Ibn Majah, Al-Daraqutni, and Al-Bayhaqi]
In its chain is Mujalid ibn Sa’id, whom Al-Nasa’i considered reliable, and Muslim narrated his hadith alongside others.
وَعَنْ أَنَسٍ (رضي الله عنه) قَالَ جَاءَ رَجُلٌ إِلَى النَّبِيِّ ﷺ قَالَ: اشْتَكَيْتُ عَيْنِي أَفَأَكْتَحِلُ وَأَنَا صَائِمٌ؟ قَالَ: نَعَمْ». رَوَاهُ التَّرْمِذِيُّ، وَقَالَ: لَيْسَ إِسْنَادُهُ بِالْقَوِيِّ، وَأَبُوْ عَاتِكَةَ الرَّاوِي يُضَعَّفُ.
Anas (may Allah be pleased with him) narrated: A man came to the Prophet (ﷺ) and said, “My eyes are sore. Should I apply kohl while fasting?” He said, “Yes.” [Narrated by Al-Tirmidhi, who said: Its chain is not strong, and Abu Atikah, the narrator, is weak.]
وَعَنْ عَائِشَةَ۱(رضي الله عنها) أَنَّ النَّبِيَّ اكْتَحَلَ وَهُمْ صَائِمٌ. رَوَاهُ ابْنُ مَاجَهِ وَأَبُوْ دَاوُدَ والدَّارَقُطْنِي.
Aisha (may Allah be pleased with her) narrated that the Prophet (ﷺ) applied kohl while fasting. [Narrated by Ibn Majah, Abu Dawud, and Al-Daraqutni]
Notes / الحواشي
1 The statement: “Aisha (may Allah be pleased with her) narrated…” This is mentioned in Sharh al-Niqayah.
۱ قوله : عن عائشة إلخ كذا في شرح النقاية».
وَعَنْ عُبَيْدِ اللهِ بْنِ أَبِي بَكْرِ بْنِ أَنَسٍ عَنْ أَنَسِ بْنِ مَالِكٍ (رضي الله عنه) أَنَّهُ كَانَ يَكْتَحِلُ وَهُوَ صَائِمٌ. رَوَاهُ أَبُو دَاوُدَ.
Ubaydullah ibn Abi Bakr ibn Anas reported from Anas ibn Malik (may Allah be pleased with him) that he would apply kohl while fasting. [Narrated by Abu Dawud]
وَعَنِ الْأَعْمَشِ قَالَ: مَا رَأَيْتُ أَحَدًا مِنْ أَصْحَابِنَا يَكْرَهُ الْكُحْلَ لِلصَّائِمِ، وَكَانَ إِبْرَاهِيمُ يُرَخِّصُ أَنْ يَكْتَحِلَ الصَّائِمُ بِالصَّبِرِ. رَوَاهُ أَبُو دَاوُدَ.
Al-A’mash reported: “I did not see any of our companions dislike kohl for a fasting person. Ibrahim would permit a fasting person to apply kohl with sabr (a type of kohl).” [Narrated by Abu Dawud]
وَعَنْ بَعْضِ أَصْحَابِ النَّبِيِّ ﷺ قَالَ: لَقَدْ رَأَيْتُ النَّبِيَّ ﷺ بِالْعَرْجِ يَصُبُّ٢ الْمَاءَ عَلَى رَأْسِهِ وَهُوَ صَائِمٌ مِنَ الْعَطَشِ أَوْ مِنَ الْخَرَّ. رَوَاهُ مَالِكُ وَأَبُو دَاوُدَ.
Some companions of the Prophet (ﷺ) reported: “I saw the Prophet (ﷺ) in Al-Arj pouring water over his head 2 while fasting due to thirst or heat.” [Narrated by Malik and Abu Dawud]
Notes / الحواشي
2 The statement: “He poured water over his head...” Cupping, wrapping oneself in a wet cloth, rinsing the mouth, sniffing water, or bathing to cool down are not disliked according to the second opinion, and this is the fatwa given. This is mentioned in Sharnabaliyah from Al-Burhan. The Prophet (ﷺ) poured water over his head while fasting due to thirst or heat, as narrated by Abu Dawud. Ibn Umar (may Allah be pleased with him) would wet a cloth and wrap it around himself while fasting. These actions aid in worship and alleviate natural discomfort. Abu Hanifah disliked entering water or wrapping oneself in a wet cloth because it shows discomfort in performing worship, not because it is close to breaking the fast. The summary is that Imam Abu Hanifah’s statement is understood as dislike of a less preferred action (karahah tanzih), and he did it to demonstrate its permissibility and to show mercy to the weak members of the Ummah. This is the summary of what is mentioned in Al-Durr al-Mukhtar and Rad al-Muhtar.
٢ قوله: يصب على رأسه الماء إلخ لا تكره حجامة وتلفف بثوب متبل ومضمضمة أو استنشاق أو اغتسال للتبرد عند الثاني، وبه يفتى. «شرنبلالية» عن «البرهان»؛ لأن النبي الله صب على رأسه الماء، وهو صائم من العطش أو من الحر، رواه أبو داود. وكان ابن عمر ما يبل الثوب ويلفه عليه وهو صائم، ولأن هذه الأشياء بها عون على العبادة ودفع الضجر الطبعي، وإنما كره أبو حنيفة لله ذلك أعني الدخول في الماء والتلفف بالثوب المبلول لما فيه من إظهار الضجر في إقامة العبادة، لا لأنه قريب من الإفطار حاصل الكلام: أن كلام الإمام محمول على كراهة التنزيه وخلاف الأولى، وهو له فعل ذلك لبيان الجواز من إظهار العجز للرحمة على ضعفاء الأمة. هذا حاصل ما في «الدر المختار» وارد المحتار» و«المرقاة».
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) قَالَ قالَ رَسُولُ الله : «مَنْ أَفْطَرَ يَوْمًا مِنْ رَمَضَانَ مِنْ غَيْرِ رُخْصَةٍ وَلَا مَرَضِ لَمْ يُقْضَ۱ عَنْهُ صَوْمُ الدَّهْرِ كُلِّهِ وَإِنْ صَامَهُ». رَوَاهُ أَحْمَدُ وَالتَّرْمِذِيُّ وَأَبُوْ دَاوُدَ وَابْنُ مَاجَه والدَّارِيُّ وَالْبُخَارِيُّ فِي تَرْجَمَةِ بَابٍ.
وَقَالَ التَّرْمِذِيُّ: سَمِعْتُ مُحَمَّدًا يَعْنِي الْبُخَارِيَّ يَقُوْلُ: أَبُو الْمُطَوِّسِ الرَّاوِي لَا أَعْرِفُ لَهُ غَيْرَ هَذَا الْحَدِيْثِ. وَقَالَ عَلِيُّ الْقَارِي: وَعَلَى تَقْدِيرِ ضُعْفِهِ مِنْ طَرِيقِ التَّرْمِذِي لَا يَلْزَمُ أَنْ يَكُوْنَ ضَعِيفًا مِنْ طَرِيقِ أَبِي دَاوُدَ، فَإِنَّهُ إِذَا سَكَتَ يَدُلُّ عَلَى أَحْسَنِهِ، لَا سِيِّمَا وَقَدْ أَخْرَجَهُ أَحْمَدُ وغَيْرُهُ.
Abu Hurairah (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “Whoever breaks a day of Ramadan without a valid excuse or illness, fasting for a lifetime will not make up for it, 1 even if he fasts it.” [Narrated by Ahmad, Al-Tirmidhi, Abu Dawud, Ibn Majah, Al-Darimi, and Al-Bukhari in a chapter heading]
Al-Tirmidhi said: I heard Muhammad (Al-Bukhari) say: “Abu Al-Mutawwis, the narrator, is unknown except for this hadith.” Ali Al-Qari said: “Even if it is weak according to Al-Tirmidhi, it does not mean it is weak according to Abu Dawud, as his silence indicates its reliability, especially since Ahmad and others narrated it.”
Notes / الحواشي
1 The statement: “Will not make up for it…” Al-Tibi said: “This means he will not attain the virtue of the obligatory fast by voluntary fasting, even if the obligation is fulfilled by fasting one day. This is an exaggeration and emphasis, as indicated by the words, ‘even if he fasts it,’ meaning the full fast. Ibn Al-Malik said: ‘Otherwise, there is consensus that he must make up for it by fasting one day.’ This is mentioned in Al-Mirqat.”
۱ قوله : لم يقض عنه إلخ قال الطيبي : أي لم يجد فضيلة الصوم المفروض بصوم النفل وإن سقط قضاءه بصوم يوم واحد. وهذا على طريق المبالغة والتشديد، ولذلك أكده بقوله: «وإن صامه أي حق الصيام. قال ابن الملك: وإلا فالإجماع على أنه يقضي يوما مكانه. قاله في «المرقاة».
وَعَنْ عَطَاءٍ قَالَ: أَنْ تَمَضْمَضَ ثُمَّ أَفْرَغَ مَا فِي فِيْهِ مِنَ الْمَاء لَا يَضِيرُهُ٢ إِنْ لَمْ يَزْدَرِدْ رِيقَهُ، وَمَا بَقِيَ فِي فِيْهِ، وَلَا يَمْضَعُ الْعِلْكَ، فَإِنْ ازْدَرَدَ رِيقَ الْعِلْكِ، لَا أَقُولُ:۳ إِنَّهُ يُفْطِرُ وَلَكِنْ يُنْهَى عَنْهُ. رَوَاهُ الْبُخَارِيُّ فِي تَرْجَمَةِ بَابٍ.
Ata said: “If one rinses their mouth and spits out the water without swallowing their saliva or what remains in their mouth, it does not harm them. 2 However, they should not chew ‘ilk (a type of gum). If they swallow the saliva of ‘ilk, I do not say it invalidates the fast, but it is discouraged.” 3 [Narrated by Al-Bukhari in a chapter heading]
Notes / الحواشي
2 The statement: “It does not harm them...” This is mentioned in Al-Durr al-Mukhtar.
3 The statement: “I do not say it invalidates the fast, but it is discouraged.” Therefore, our scholars said it is disliked to chew anything, whether it is ‘ilk or something else. Ibn Al-Humam said: “It is said that if it is not cohesive, such as if no one chews it when it is white, or if it is black, and the white one crumbles before chewing, reaching the stomach, then Muhammad’s statement about it not invalidating the fast applies. However, if it is known to reach the stomach, it invalidates the fast because it is certain. The reason for the dislike is that it exposes one to invalidating the fast and raises suspicion of breaking it. This is mentioned in Al-Mirqat and Sharh al-Niqayah.
٢ قوله: لا يضيره إلخ : هكذا في الدر المختار».
۳ قوله: لا أقوله أنه يفطر ولكن ينهى عنه: لذلك قال علماؤنا الله وكره مضغ شيء، سواء كان علكا أم غيره. وقال ابن الهمام: وقيل: إذا لم يكن ملتئما بأن لم يمضغه أحد إن كان أبيض، وكذا إذا كان أسود، والأبيض يتفتت قبل المضغ، فيصل إلى الجوف، وإطلاق محمد عدم الفساد محمول على ما إذا لم يكن كذلك؛ للقطع بأنه معلل بعدم الوصول. فإذا فرض في بعض العلك معرفة الوصول منه عادة وجب الحكم فيه بالفساد؛ لأنه كالمتيقن. ووجه الكراهة أنه تعرض للفساد وتهمه الإفطار. كذا في المرقاة» و«شرح النقاية».