🔊 Notes:

{1} In these lessons, we will only be reading the texts of the ahaadeeth, not the other information mentioned along with them by ibn Hajar in Buloogh al-Maraam, such as the original source books which contain these ahaadeeth. All of the ahaadeeth we will read are authentic except for the ones where we point out that scholars of hadeeth have graded them otherwise. For the purposes of these lessons, we will be mainly relying on the gradings assigned by ash-Shaykh Muhammad Naasir ad-Deen al-Albaanee, as found in the critical edition of Buloogh al-Maraam prepared by ash-Shaykh ‘Isaam Moosaa Haadee and published by Daar as-Siddeeq. The text of Buloogh al-Maraam we will be relying on is a copy that was printed by the General Presidency for Affairs of the Grand Mosque in Makkah and the Prophet’s Mosque in al-Madeenah. That edition contains some brief explanatory notes which we will read from, and we will also add a few comments mostly drawn from the explanation entitled Subul as-Salaam by as-San‘aanee, may Allaah have mercy upon him and upon all the scholars of Islaam.
Before beginning to read the ahaadeeth from Buloogh al-Maraam, we would like to keep in mind two additional ahaadeeth of the Prophet (may Allaah mention him with commendation and grant him protection). The first is the hadeeth in which he said, “Ramadaan has come to you. It is a month of immense goodness. Allaah made it obligatory for you to fast its days. During it, the gates of Jannah are opened, the gates of the hellfire are shut, and the most rebellious shayaateen are shackled. It contains a night that is more virtuous than one thousand months and if a person is deprived of its goodness, he has certainly suffered an immeasurable loss.” (See Thakheeratul-‘Uqbaa, no. 2106). The second is the hadeeth in which he said, “When the first night of Ramadaan begins, the shayaateen and rebellious jinns are shackled, the gates of the hellfire are shut tightly such that none of them remains open, and the gates of Jannah are opened wide such that none of them remains shut. A caller proclaims, ‘If you desire good, draw near to Allaah; and if you desire evil, restrain yourself from wrongdoing’. In addition, there are many whom Allaah frees from the hellfire. That takes place each night.” (See at-Tanweer, 6/271; Tuhfah al-Ahwathee, no. 682). We implore Allaah to make us among His obedient worshipping servants whom He guides to make the most out of this auspicious month.

{2} Fasting in Islaam refers to seeking to please Allaah by wilfully refraining throughout the day from eating, drinking, intercourse, and other things that a fasting person is prohibited from, as outlined in the texts of Islaam. When fasting, one should also be even more careful than usual to avoid foul speech and sinful actions overall. Fasting the month of Ramadaan became obligatory in the second year after hijrah (the migration of the Prophet to al-Madeenah, may Allaah mention him with commendation and grant him protection).

🔊 Notes:

{1} An example is someone who regularly fasts Mondays, and the last or second last day of Sha‘baan happens to be a Monday.

{2} From this hadeeth, we understand that the prohibition mentioned is general, and the only type of person exempted is the one whose regular practice of supererogatory fasting coincides with the day or two immediately prior to Ramadaan. Islaam does not prescribe fasting a day or two immediately prior to the expected beginning of Ramadaan as a precautionary measure so as to not miss any of the days that could potentially be part of Ramadaan. Beginning to fast Ramadaan is to be based on the prescribed ways of ascertaining that the lunar month Sha‘baan has ended, which will be discussed in the upcoming narrations. (See also Fath al-Baaree, no. 1907).

🔊 Notes:

{1} A lunar month may have twenty-nine days at the very least, and thirty days at the very most. “The day about which there is doubt” mentioned in this hadeeth refers to the thirtieth of Sha‘baan in the event that people tried to sight the new moon on the eve of the thirtieth but it was obscured from view by clouds or other similar things. Consequently, the following day could possibly be part of Ramadaan in reality. However, according to the teachings of Islaam, fasting must not begin until either the new moon is seen, or Sha‘baan is completed as thirty days. These are the two methods for determining when to begin fasting, and they are mentioned in the next hadeeth.

🔊 Notes:

{1} Meaning: begin fasting on the day following the night when the new moon is sighted. (See Fath al-Baaree, no. 1906).

{2} These narrations show that beginning the month of fasting is to be based on seeing the new moon of Ramadaan in the event that it is visible when the twenty-ninth day of Sha‘baan concludes. If the new moon is not seen, regardless of whether the sky at that time is clear or not, Sha‘baan is to be completed as thirty days and fasting is to begin the day after the thirtieth. Similar applies to determining the conclusion of Ramadaan and beginning of Shawwaal. A related aspect of the Sunnah to be kept in mind is that it was authentically narrated that when the Prophet (may Allaah mention him with commendation and grant him protection) would see the new moon of any month in general, he would say the following supplication:

اللَّهُمَّ أَهِلَّهُ عَلَيْنَا بِالْيُمْنِ وَالْإِيمَانِ وَالسَّلَامَةِ وَالْإِسْلَامِ

“O Allaah, we implore You to show us every new moon while we are in a state of many blessings and continued sound beliefs within our hearts, as well as security and continued outward submission with our limbs.” He would then address the moon and say,

رَبِّي وَرَبُّكَ اللَّهُ

“My Lord and your Lord is Allaah.” The reason behind this remark about the moon is that among the people during the era of ignorance prior to Islaam, there were those who worshipped the sun and moon. By making that remark, the Prophet (may Allaah mention him with commendation and grant him protection) annulled their beliefs and stated that the moon is just like any human in the sense that it is under the control of its Lord – Allaah – and unable to bring about any sort of harm or benefit. Thus, only Allaah deserves all worship and nothing besides Him deserves any form of worship. (See at-Tanweer, 8/398; Tuhfatul-Ahwathee, no. 3451).

🔊 Notes:

{1} From this hadeeth, we understand that beginning the month of fasting can take place based on the sighting reported from just one single person who is known for his integrity and for transmitting reliable information.

🔊 Notes:

{1} This hadeeth was graded inauthentic in the copy of Buloogh al-Maraam we are using for these lessons. The previous authentic hadeeth narrated by ‘Abdullaah ibn ‘Umar (may Allaah be pleased with both of them) established the idea that it is acceptable to begin the month of fasting based on the testimony or information given by one single individual, and the same may be understood from this inauthentic hadeeth.

🔊 Notes:

{1} We understand from this that a person’s fasting is not considered valid without the intention to do so preceding it at some point during the night, which begins once the sun sets. The author of Subul as-Salaam mentioned that one of the views held by the scholars, which appears to be strong, is that if a person intends to fast the month of Ramadaan and he has that intention at any point during the night before the first day of fasting begins, that suffices as the intention for fasting the entire month. This is because the various individual acts of worship which are part of Ramadaan could be considered altogether like one single act of worship, just like a prayer is one single act of worship made up of various parts. Even eating during the night in Ramadaan is an act of worship since it is to be done for the purpose of having the strength to fast during the day.

🔊 Notes:

{1} Among the scholars, there are those who understand this to mean that for non-obligatory fasting, it is permissible to intend to fast even after beginning the day that one wants to fast, and they understand the previous hadeeth from Hafsah (may Allaah be pleased with her) as only applicable to obligatory fasting.

{2} “Dehydrated milk” is the way we chose to express the Arabic term “aqit.” The term essentially refers to milk that is preserved by being dried into solid chunks, which can then subsequently be used in cooking. (See an-Nihaayah by ibn al-Atheer, root letters alif, qaaf, taa’).

{3} The latter portion of the hadeeth is understood to mean that if someone is fasting a non-obligatory fast, it is permissible for him to break his fast if he wants to, even without any need or excuse.

🔊 Notes:

{1} We understand from this hadeeth that it is strongly encouraged to eat something to break one’s fast once it has been ascertained that the sun has set completely. Breaking fast right after sunset is a feature that distinguishes the manner of fasting prescribed in Islaam, as can be understood from an authentic narration of this hadeeth which contains the addition, “because the Jews and Christians delay breaking fast.” (See Sunan Abee Daawood, no. 2353; Sunan ibn Maajah, no. 1698. Graded hasan by al-Albaanee). That is understood to mean delaying until the sky becomes dark, and Allaah knows best. Furthermore, eating something to break one’s fast right after sunset provides more strength and ease for the body than doing so later. It is not prohibited to delay eating to break one’s fast until later in the night, but it is more virtuous to comply with this hadeeth by eating something right after sunset.

{2} This hadeeth was graded inauthentic in the copy of Buloogh al-Maraam we are using for these lessons. The virtue and recommendation of eating to break one’s fast right after the sun sets can be understood from the previous authentic hadeeth. (Note: In the critical edition of Subul as-Salaam prepared by Hallaaq, he graded this hadeeth hasan li-ghayrihi).

🔊 Notes:

{1} This is another feature that distinguishes the manner of fasting prescribed in Islaam. There is an authentic hadeeth in which the Prophet (may Allaah mention him with commendation and grant him protection) stated, “A distinction between our fasting and the fasting of those who follow prior scriptures is the meal eaten at the end of the night, just before dawn.” (Saheeh Muslim, no. 1096).

{2} The blessings referred to include following the Sunnah, being distinct from those who follow prior scriptures whose laws were abrogated by Allaah, consuming what would provide nourishment and strength for fasting the upcoming day, beginning the upcoming day with additional energy, and being able to give something in charity to any of the needy who may come asking at that time of the night.

🔊 Notes:

{1} This hadeeth was graded inauthentic in the copy of Buloogh al-Maraam we are using for these lessons. However, there is an authentic hadeeth about this topic narrated by Anas ibn Maalik (may Allaah be pleased with him). Anas said that “Allaah’s Messenger (may Allaah mention him with commendation and grant him protection) would break his fast with fresh dates prior to performing the Maghrib prayer. If there were none, he would have dried dates. If there were none, he would drink some mouthfuls of water.” (See Sunan Abee Daawood, no. 2356; Jaami‘ at-Tirmithee, no. 696. Graded hasan saheeh by al-Albaanee). Some of the scholars have mentioned that having something sweet on an empty stomach makes the body more accepting to what is eaten and assists the body in benefitting from it. Furthermore, if water is consumed first when breaking one’s fast, that assists the body in benefitting from the food that will be ingested after it, and Allaah knows best. This is in addition to the merits that dates and water have, as understood from authentic ahaadeeth which mention their merits and virtues. (Note: In the critical edition of Subul as-Salaam prepared by Hallaaq, he graded this hadeeth hasan li-ghayrihi).

🔊 Notes:

{1} In other words, “I am not the same as you in that regard”, or “which one of you is the same as me in terms of the level I have with my Lord?” It is understood from this that the practice of wisaal as described (i.e. fasting consecutive days while deliberately not eating anything in between) was permitted specifically for Allaah’s Messenger and no one else (may Allaah mention him with commendation and grant him protection).

{2} Some of the scholars have explained this to mean that Allaah still gave him the strength of someone who had eaten and drank although he had not done so. Some scholars also explained that this was because of the comfort and enjoyment that Allaah enabled him to find in worship, drawing near to Allaah, and yearning for Him; such that those things provided the body of the Prophet (may Allaah mention him with commendation and grant him protection) with nourishment that temporarily sufficed it from needing food and drink.

{3} Because they did not think it was impermissible. (See al-Bahr 20/610).

{4} That being Shawwaal, as can be understood from a similar narration in Saheeh Muslim (1102) from ibn ‘Umar (may Allaah be pleased with both of them), and Allaah knows best. (Note: al-Bahr 20/609 says Ramadaan, and this does not appear to be a view held by any other sources that we referred to).

{5} In other words, he would have continued until they became unable to bear it any longer.

{6} The majority of scholars hold that the practice of wisaal as mentioned is impermissible based on the prohibition mentioned in this hadeeth.

🔊 Notes:

{1} This means that the things mentioned are sins, and committing them decreases the reward attained from fasting. They are to be avoided at all times, and a person fasting should be even more careful to avoid them. This hadeeth does not mean that a person who commits those sins does not need to fast; rather, it conveys a warning against committing those sins. Some scholars have also explained the hadeeth to mean that Allaah would not give consideration to a person’s fasting if he commits such sins while fasting, and Allaah knows best. The rationale they mention is that fasting requires a person to forsake certain things which are permissible under normal circumstances in addition to forsaking the things that are prohibited under all circumstances; therefore, a person seriously detracts from his fasting if he forsakes things that are generally permissible, yet commits sins like the ones mentioned – which are always impermissible, whether fasting or not. (See also at-Tanweer 10/398; ‘Awn al-Ma‘bood, no. 2363; Tuhfah al-Ahwathee, no. 707).

🔊 Notes:

{1} It can be understood from this hadeeth that it is permissible for spouses who are fasting to do such things provided that those acts do not end up resulting in further forms of intimacy that are not permitted while fasting. Therefore, if either of the spouses lacks that sort of control, and there is a reasonable possibility that a kiss or embrace may lead one or both of them to end up being intimate in a way that is impermissible while fasting, those acts should be avoided until the hours of fasting are over. It should also be noted that ‘Aa’ishah (may Allaah be pleased with her) might not have been fasting when what she mentioned took place, since she stated that Allaah’s Messenger (may Allaah mention him with commendation and grant him protection) did them “while he was fasting.” This does not necessarily mean that she was fasting as well, and Allaah knows best.

{2} This addition clarifies that the aforementioned took place during fasting that was obligatory, not just optional.

🔊 Notes:

{1} The bloodletting mentioned in this hadeeth is something that is done as a form of medical treatment, and there are authentic ahaadeeth that mention some of its virtues. With respect to fasting, this hadeeth shows that having bloodletting done while one is fasting does not invalidate one’s fast. This is the view held by the majority of scholars, and they mention that this hadeeth abrogates the prohibition understood from the next hadeeth.

🔊 Notes:

{1} The majority of scholars consider this ruling to be abrogated and they point out that this hadeeth mentions something which occurred at an earlier time while the previous hadeeth from ibn ‘Abbaas mentions something which occurred at a later time. Therefore, the ruling given precedence is the later one, and the earlier ruling is considered abrogated. Further support for this understanding comes in the next hadeeth.

🔊 Notes:

{1} Referring to the one performing the bloodletting as well as the one having it performed on him.

{2} This hadeeth shows that there was an initial ruling of prohibition and a subsequent one of permissibility. Furthermore, the point of mentioning that the Companion who narrated this hadeeth – Anas (may Allaah be pleased with him) – had bloodletting performed on him while fasting is to indicate that permissibility was the latter of the two rulings and it was not subsequently abrogated, and Allaah knows best. (Note: some scholars, such as ibn Taymiyyah, graded this hadeeth munkar, and Allaah knows best).

🔊 Notes:

{1} This hadeeth was graded inauthentic in the copy of Buloogh al-Maraam we are using for these lessons, so we will not be saying anything about the specific issue mentioned in the hadeeth. However, we will mention a related issue which some scholars discuss, and that is the ruling pertaining to a person’s fasting if he finds the taste of a certain substance in his mouth although some other part of his body came into contact with the substance. There are differing views about such a situation, and some scholars mention that a substance like kuhl may enter one’s mouth or digestive system by way of his tear ducts, for instance. A rare minority of scholars even held the view that applying something like kuhl breaks a person’s fast for the aforementioned reason. However, the author of Subul as-Salaam disagreed with such a ruling and he stated that the eyes are not a channel for things that break one’s fast to enter the body. He further mentioned that it is possible for the taste of certain things to reach one’s mouth through various pores of the body. As an example, he mentioned that if a person rubs his foot on the plant called a hanthal in Arabic (colocynth in English), he would end up finding its bitterness in his mouth, but that does not break the person’s fast, and Allaah knows best.

🔊 Notes:

{1} This means that the person should not think that he did something wrong which invalidates his fast. On the contrary, his fasting remains unaffected and he must continue fasting until the end of the day. Eating and drinking were mentioned since they are the most common things a fasting person might forgetfully do among the various things that break one’s fast. However, the same ruling applies to all the things from which a fasting person is prohibited but would otherwise be permissible: if done forgetfully, his fasting is still valid and he must complete his day of fasting.

{2} This wording also clearly shows that the person’s fast is valid, even in the case of an obligatory fast.

🔊 Notes:

{1} This hadeeth shows that if a fasting person vomits without inducing it himself, his fasting remains valid. His fasting is only nullified if he deliberately tries to make himself vomit. The author of Subul as-Salaam mentioned that what is apparent is that if someone deliberately tries to make himself vomit, that breaks his fast even if nothing actually comes out, and Allaah knows best.

🔊 Notes:

{1} It was the tenth of Ramadaan in the eighth year after hijrah.

{2} In order to let them know that he was not fasting.

{3} It is understood from these narrations that if a person is travelling, it is permissible for him to fast, and it is also permissible for him to not fast. In addition, it is permissible for him to interrupt his fast on any given day while travelling even if he had fasted for the majority of the day. Scholars have explained that the reason for the Prophet (may Allaah mention him with commendation and grant him protection) saying, “Those people are the ones who are disobedient” is because they declined to accept the concession and ease that Allaah granted them in that situation, and they made matters unnecessarily difficult for themselves by continuing to fast. Therefore, if a person experiences difficulty in fasting while travelling – such as becoming too weak to perform obligatory deeds, for instance – it is better to not fast in such circumstances. If fasting while travelling does not put one through difficulty, and he remains able to fulfil his obligations, it is permissible for him to fast and this can also be understood from the following hadeeth.

🔊 Notes:

{1} As pointed out earlier, this is the ruling that applies so long as fasting while travelling does not render the person too weak to fulfil the obligations he is required to fulfil.

🔊 Notes:

{1} This is the explanation given by ibn ‘Abbaas for the portion of aayah 184 in Soorah al-Baqarah, which mentions feeding the needy in place of performing obligatory fasts. This ruling applies to the elderly who are unable to fast, as well as others like them such as the terminally or chronically ill. The minimum amount of food that must be given in place of each day is to be equivalent to the volume measurement unit known as a “mudd” in Arabic. It was one of several well-known standard measures of volume used during the time of the Prophet (may Allaah mention him with commendation grant him and protection). Various contemporary researchers – using an array of vessels and methods of measurement – have determined that the volume of one mudd unit is equivalent to an amount between approximately 600 and 790 millilitres. (See as-Saa‘ an-Nabawee, pg. 86; al-Eedaahaat al-‘Asriyyah, pg. 116)

🔊 Notes:

{1} This is understood to mean that his act was done willfully and he was aware of the prohibition.

{2} It contained a volume of sixty “mudd” units.

{3} Such that each needy person receives a volume of dates equivalent to one “mudd” unit.

{4} This hadeeth shows that the expiation for intercourse during the daytime in Ramadaan is to be given according to the order mentioned. If the first expiation is feasible, it must be given instead of the second or third. If the first is not feasible but the second one is, the second must be given instead of the third. Some of the scholars have explained that this hadeeth is to be understood as meaning that it is permissible to delay giving the expiation if one is poor; it is not to be understood as meaning that one is exempted from expiation if he does not presently have the means, and Allaah knows best. In addition, another authentic narration of this hadeeth shows that the man was also instructed to make up that day of fasting. The Prophet (may Allaah mention him with commendation and grant him protection) told him, “You and your household may consume it, you are to fast another day, and you must ask Allaah’s forgiveness.” (See Sunan Abee Daawood, no. 2393. Graded saheeh by al-Albaanee).

🔊 Notes:

{1} This hadeeth shows that if Fajr time begins on a day of obligatory fasting, and a person is in the state of janaabah, he is still required to fast and his fasting is valid. This hadeeth is not understood as applying specifically to the Prophet and no one else (may Allaah mention him with commendation and grant him protection). Additionally, it should be noted that there is an authentic hadeeth in which Aboo Hurayrah (may Allaah be pleased with him) narrated that Allaah’s Messenger (may Allaah mention him with commendation and grant him protection) said, “If the call for prayer is proclaimed” – referring to the Fajr prayer – “and any one of you is in the state of janaabah, he is not to fast that day.” (See Musnad Ahmad, no. 8154; at-Ta‘leeqaat al-Hisaan, no. 3476. Graded saheeh by al-Albaanee). However, the majority of scholars hold that this hadeeth is abrogated and the ruling that is effective is the one mentioned in the hadeeth narrated by ‘Aa’ishah and Umm Salamah (may Allaah be pleased with them).

🔊 Notes:

{1} This includes any relative of the deceased.

{2} This hadeeth shows that if the guardian fasts any outstanding days of obligatory fasting on behalf of the deceased, that is sufficient to fulfil the obligation.

🔊 Notes:

{1} The ninth day of the lunar month Thul-Hijjah.

{2} One of the ways some scholars explained expiation for the year after is that it means Allaah would guide the person so that he does not commit sins in the coming year. Another meaning some scholars have mentioned is that if the person commits sins in the coming year, he would be guided to do what expiates them.

{3} The tenth day of the lunar month Muharram.

{4} It is encouraged to fast the days mentioned, though not obligatory.

🔊 Notes:

{1} Whether in the beginning, middle, or end of the month; and whether consecutive or not.

{2} In other words, the reward for doing that is the reward for fasting a full twelve months, since the reward for one righteous deed is multiplied tenfold: Ramadaan is one month and, therefore, the reward for fasting it is that of ten months; and the reward for fasting six more days is that of sixty days, which is two more months. Fasting six days in Shawwaal after fasting Ramadaan is another instance of fasting that is encouraged, though not obligatory.

🔊 Notes:

{1} Referring here to jihaad (legitimate military struggle sanctioned by the teachings of Islaam).

{2} This implies that he would be protected from being punished in it.

{3} This hadeeth is understood to mean that fasting in those conditions has the virtue mentioned so long as it does not cause the person to become too weak to fulfil his duty and engage in combat. If he would become weak, it is more virtuous for him to not fast. One reason behind the virtue of this fasting is that the individual combines between struggling against his outward opponent, and struggling against his own soul within him by refraining from certain things it desires such as food and drink.

🔊 Notes:

{1} This may have been due to circumstances that kept Allaah’s Messenger (may Allaah mention him with commendation and grant him protection) occupied at certain times and not at others. Consequently, there were times when he fasted numerous days consecutively, and others when he did not fast for many consecutive days.

{2} This hadeeth shows that Sha‘baan was given specific attention in terms of optional fasting. In that regard, there is an authentic hadeeth which mentions that Usaamah ibn Zayd (may Allaah be pleased with both of them) had once asked, “Messenger of Allaah, I have not seen you fast in any other month as much as you fast in Sha‘baan. Why is that?” He replied, “It is a month that many people are heedless of. It falls between Rajab and Ramadaan. It is a month in which people’s deeds are raised to the Lord of all creation and, due to that, I desire for my deeds to be raised while I am fasting.” (See Irwaa al-Ghaleel, no. 948. Graded hasan by al-Albaanee).

🔊 Notes:

{1} Another similar authentic hadeeth states that Qataadah ibn Milhaan (may Allaah be pleased with him) said, “Allaah’s Messenger (may Allaah mention him with commendation and grant him protection) instructed us to fast the days of each month when the moon was at its fullest: the thirteenth, fourteenth, and fifteenth; and he had said, ‘Fasting them each month is like fasting the entire year’.” (See Saheeh Muslim, no. 1162). However, there is also an authentic hadeeth in which ‘Aa’ishah (may Allaah be pleased with her) said that Allaah’s Messenger (may Allaah mention him with commendation and grant him protection) would fast three days of each month and he did not mind fasting them at any part of the month. (Saheeh Muslim, no. 1160). All of these ahaadeeth show that it is encouraged to fast the days specifically mentioned, and each of the Companions narrated what they themselves were aware of. The way these ahaadeeth can be reconciled is by understanding that the most virtuous optional fasting is that which the Prophet (may Allaah mention him with commendation and grant him protection) instructed the Companions to observe. As for what was done by the Prophet himself at certain times (may Allaah mention him with commendation and grant him protection), it may have been due to specific things he had to deal with which preoccupied him from observing some of the optional fasts that he instructed the Companions to observe, and Allaah knows best.

🔊 Notes:

{1} This means that a married woman must not fast any optional fasts when her husband is present unless he gives his approval, and this is because fulfilling the rights of her spouse is to be given precedence over optional fasting. As for fasting Ramadaan – which is obligatory, not optional – that is fasting which she must observe, even if her husband disliked that.

🔊 Notes:

{1} This prohibition means that it is impermissible to fast on ‘Eed al-Fitr which is the first of Shawwaal, and on ‘Eed al-Adhaa – also known as the Day of Sacrifice – which is the tenth of Thul-Hijjah.

🔊 Notes:

{1} The eleventh, twelfth, and thirteenth of Thul-Hijjah. These are the three days immediately following ‘Eed al-Adhaa.

{2} The default ruling is that it is impermissible to fast on those days. However, there is an exception to this default mentioned in the next hadeeth.

🔊 Notes:

{1} If someone is unable to offer the sacrifice required of him as part of the rites of Hajj, he is to fast for ten days: three of them during the days of Hajj and seven more after returning to his family in his homeland, as understood from aayah 196 in Soorah al-Baqarah. Thus, it is permissible for such a person to fast the three days of tashreeq.

🔊 Notes:

{1} The night before Friday.

{2} This refers to acts of worship – such as prayer or reading the Qur’aan – which are not one’s regular practice on other nights.

{3} Meaning that a person must not fast Friday on its own without fasting a day immediately before or after, as will be mentioned in the next hadeeth.

{4} Due to it being his regular practice, or due to something like a vow. (See al-Kawkab 13/88, al-Bahr 21/274).

🔊 Notes:

{1} It is impermissible for one to observe an optional fast on a Friday if he does not also fast either Thursday or Saturday along with it. In fact, if it is Friday and a person begins fasting but did not fast on Thursday and does not intend to fast on Saturday, he must break his fast. (See Saheeh al-Bukhaaree, no.1986; Sunan Abee Daawood, no. 2422). Additionally, there is an authentic hadeeth in which ‘Abdullaah ibn Mas‘ood (may Allaah be pleased with him) narrated that he rarely saw the Prophet (may Allaah mention him with commendation and grant him protection) not fasting on a Friday. (See Jaami‘ at-Tirmithee, no. 742; Sunan an-Nasaa’ee, no. 2368; Sunan ibn Maajah, no. 1725. Graded hasan by al-Albaanee). However, this is understood to mean that he did so along with fasting a day either before or after it, and Allaah knows best.

🔊 Notes:

{1} This prohibition applies to someone who did not have a regular practice of fasting that he was already following. Some scholars have mentioned that this prohibition is one of discouragement – not complete forbiddance – and it applies to those who would be weakened by optional fasting in Sha‘baan to the point that they would not be able to properly fulfil the obligation of fasting Ramadaan. As for those who do not find any difficulty, the prohibition does not apply to them, and Allaah knows best. (See Tuhfah al-Ahwathee, no. 738).

🔊 Notes:

{1} It is understood from this hadeeth that the default is the prohibition of fasting Saturday on its own. Some examples of exceptions to this default include fasting Friday along with it, fasting it in accordance with a regular practice that one has (i.e. the middle three days of each month, etc), fasting it to fulfil a vow, or fasting it due to a sin whose expiation requires fasting a prescribed number of days. (See Tawdeeh al-Ahkaam, no. 578).

🔊 Notes:

{1} This hadeeth was graded inauthentic in the copy of Buloogh al-Maraam we are using for these lessons. The ruling regarding fasting Saturdays was already mentioned with the previous hadeeth. (Diacritical marks on some words as found in al-Ihsaan, no. 3616; at-Ta‘leeqaat al-Hisaan, no. 3607. Note: In the critical edition of Subul as-Salaam prepared by Hallaaq, he graded this hadeeth hasan).

🔊 Notes:

{1} This hadeeth was graded inauthentic in the copy of Buloogh al-Maraam we are using for these lessons. However, it was authentically narrated that the Prophet (may Allaah mention him with commendation and grant him protection) was not fasting on the Day of ‘Arafah while he was in ‘Arafah performing Hajj. The fact that he did not fast does not mean it is prohibited to fast, but it does show that not fasting is the more virtuous thing to do, and Allaah knows best.

🔊 Notes:

{1} Excluding the days on which fasting is specifically prohibited, such as the two ‘Eeds. (See al-Bahr 21/450)

{2} Among the ways some scholars have explained this hadeeth is that the person would not incur any sin for fasting daily, but he would not be rewarded either since fasting in that manner is not in accordance with the Sunnah. Another explanation given by some scholars is that someone who fasts in such a manner “has neither actually fasted” in a way that yields any real virtue, “nor has he actually broken his fast” in a way that properly satisfies his appetite and quenches his thirst. (See al-Bahr 21/504). The author of Subul as-Salaam mentioned that the most correct view based on the texts of Islaam is that fasting in the manner mentioned is prohibited. He further commented that there are scholars who hold the view that it is recommended for a person to fast daily as long as doing so does not render him too weak to fulfil the obligations he is required to fulfil, and they incorrectly support this view by saying that the Prophet (may Allaah mention him with commendation and grant him protection) likened the reward yielded by fasting six days along with Ramadaan, or fasting three days each month, to that of the reward yielded by fasting the entire year; and they understand this similitude to imply that a person who fasts daily would be rewarded for doing so. However, their claim is not correct. The similitude is to be understood as meaning that such a reward would be yielded if the teachings of Islaam had actually prescribed fasting daily. However, Islaam’s teachings did not prescribe doing so, and if a person only fasts the days prescribed by the teachings of Islaam, that suffices for him to attain the reward mentioned. A similar instance can be found in the five daily prayers: if a person performs only those prayers which are prescribed, that suffices for him to attain the reward of fifty prayers if the teachings of Islaam had actually prescribed praying fifty times daily. Moreover, if someone did actually pray fifty times daily while considering that to be required of him according to Islaam, he would deserve punishment from Allaah, not reward.

🔊 Notes:

{1} I‘tikaaf refers to a fixed period of time in which a person devotes himself to remaining in the masjid for the purpose of focusing on worshipping Allaah and drawing nearer to Him. Among the rulings that pertain to a person performing i‘tikaaf is that he is not supposed to leave the masjid during that period except when there is a need for him to do so.

{2} The Arabic phrase in our text here is “Qiyaamu Ramadaan” and it is most commonly used in reference to praying at night. However, we chose to express the phrase in English as “acts of worship performed during the nights of Ramadaan” because it is not limited to prayers; in fact, it encompasses other acts of worship as well such as reading the Qur’aan, studying its meanings, and so on. Scholars have mentioned that a person does not have to spend the entire night in supererogatory prayers to be considered as someone who worships Allaah during the night; rather, performing the Taraaweeh prayers suffices.

🔊 Notes:

{1} The meaning which is most apparent from this hadeeth is that attaining the forgiveness mentioned is contingent on the person worshipping Allaah each night throughout Ramadaan, not just some of the nights, and Allaah knows best.

🔊 Notes:

{1} This was done towards the end of Ramadaan since the time for the acts of worship prescribed during it was drawing to a close. Furthermore, he exerted himself in worship towards the conclusion of Ramadaan because deeds are given consideration based how a person concludes them.

🔊 Notes:

{1} This shows that I‘tikaaf is encouraged since it was a practice that the Prophet (may Allaah mention him with commendation and grant him protection) continued observing all the way until his final Ramadaan, and it was also observed by his wives during the Ramadaans after he passed away. I‘tikaaf is a practice whose essence lies in directing one’s heart to Allaah, doing so while alone and while having an empty stomach, focusing on devoting oneself to Allaah, finding enjoyment in mention of Allaah and obedience to Him, and avoiding things that distract one from Him.

🔊 Notes:

{1} Some of the scholars have explained this to mean the Prophet (may Allaah mention him with commendation and grant him protection) would stay by himself after the Fajr prayer while he was performing I‘tikaaf, and it does not mean that the time of I‘tikaaf begins after Fajr on the twenty-first morning of Ramadaan. The Prophet (may Allaah mention him with commendation and grant him protection) was already in the masjid for I‘tikaaf prior to the Maghrib prayer the previous day and he remained in the masjid throughout the eve of the twenty-first (i.e. the night preceding the twenty-first day). Then, after praying Fajr on the twenty-first morning, that was when he went into a designated area to remain by himself for worship.

🔊 Notes:

{1} This shows that if a person is performing I‘tikaaf, it is permissible for a portion of his body to be out of the masjid, and he should only leave the masjid for necessities that cannot be fulfilled within it such as relieving oneself, performing ghusl, and other similar things.

🔊 Notes:

{1} The author of Subul as-Salaam commented that there are various views concerning this issue, and the most accurate view in light of the texts of Islaam is that if a person does any of those things, his I‘tikaaf is nullified. Some of the scholars have also mentioned that the remainder of the narration – from “Additionally...” onwards – are the words of one of the narrators, not ‘Aa’ishah herself, and Allaah knows best.

{2} There is scholarly difference about this issue, and the most correct view is that fasting is not a necessary component of I‘tikaaf, and Allaah knows best.

🔊 Notes:

{1} Meaning by making a vow to fast. This hadeeth was graded inauthentic in the copy of Buloogh al-Maraam we are using for these lessons. However, it was mentioned earlier that the most the most correct view is that fasting is not a necessary component of I‘tikaaf, and Allaah knows best.

🔊 Notes:

{1} This means that the first of them would be the eve of the twenty-third, that being the night preceding the twenty-third day of fasting.

🔊 Notes:

{1} Scholars have differed about which specific night Laylatul-Qadr would be in any given year because there are several authentic ahaadeeth which mention different nights. After taking the various authentic texts into consideration, the most accurate view – and Allaah knows best – is that Laylatul-Qadr is an odd night among the last ten nights of Ramadaan, and it does not always remain the same each year. It may be the twenty-first in some years, the twenty-third in others, the twenty-fifth in others, the twenty-seventh in others, and the twenty-ninth in others. As for the ahaadeeth that mention it being on a specific night, those are understood as being in reference to specific years, not that Laylatul-Qadr would be that specific date every single year, and Allaah knows best.

🔊 Notes:

{1} This hadeeth shows that it is strongly recommended to supplicate Allaah using these words on the nights that could be Laylatul-Qadr. One way that the phrase “You love pardoning” may be understood is that Allaah loves to make His attribute of pardoning manifest by granting His servants pardon. Another way is that it means Allaah loves for His servants to be pardoning in terms of the rights they are required to fulfil towards one another. The phrase “I beseech You to grant me Your pardon” can basically be understood to mean: I am a servant who has very many shortcomings whereas You are the One who continually pardons, and from whom pardon must be sought. Therefore, I earnestly beseech You to grant me Your pardon and forgive me for all of my sins. (See Mirqaatul-Mafaateeh, no. 2019; Mir‘aatul-Mafaateeh, no. 2111; Murshid Thawil-Hijaa, 23/29).

🔊 Notes:

{1} i.e. for the purpose of attaining Allaah’s blessings or seeking nearness to Him.

{2} These are the only destinations to which it is permissible for a person to undertake a journey for the purpose of attaining virtues they have, and to perform prescribed acts of worship at them. This hadeeth is indicative of the virtue held by these three sites, and the purpose of citing this hadeeth in this chapter is to encourage praying at these mosques, performing I‘tikaaf in them, and exerting oneself in worship while there.