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Yahya related to me from Malik from Ibn Shihab that A'isha and Hafsa, the wives of the Prophet, may Allah bless him and grant him peace, began fasting voluntarily one morning and then food was given to them and they broke their fast with it. Then the Messenger of Allah, may Allah bless him and grant him peace, came in. A'isha said, "Hafsa asked, anticipating me in speech - she took after her father Umar - 'Messenger of Allah, A'isha and I began the morning fasting voluntarily and then food was given us and we broke the fast with it.' The Messenger of Allah, may Allah bless him and grant him peace, said, 'Fast another day in its place.' "
Yahya related to me from Malik from Sumayy, the mawla of Abu Bakr
ibn Abd ar-Rahman, from Abu Bakr ibn Abd ar-Rahman from one of the
companions of the Messenger of Allah, that the Messenger of Allah, may
Allah bless him and grant him peace, ordered everyone to break the
fast on the journey he made in the year of the conquest saying, "Be
strong for your enemy," while the Messenger of Allah, may Allah bless
him and grant him peace, kept on fasting. Abu Bakr said that the one
who related this to him said, "I saw the Messenger of Allah, may Allah
bless him and grant him peace, pouring water over his head at al-Arj,
either from thirst or from the heat. Then some one said to the
Messenger of Allah, may Allah bless him and grant him peace,
'Messenger of Allah, a group of people kept on fasting when you did.'
Then when the Messenger of Allah was at al-Kadid, he asked for a
drinking-bowl and drank, and everyone broke the fast."
Yahya related to me from Malik that he had heard that Said ibn
al-Musayyab was asked whether a man who had vowed to fast a month
could fast voluntarily, and Said said, "He should fulfil his vow
before he does any voluntary fasting."
Malik said, "I have
heard the same thing from Sulayman ibn Yasar."
Malik said,
"If someone dies with an unfulfilled vow to free a slave or to fast or
to give sadaqa or to give away a camel, and makes a bequest that his
vow should be fulfilled from his estate, then the sadaqa or the gift
of the camel are taken from one third of his estate. Preference is
given to it over other bequests, except things of a similar nature,
because by his vow it has become incumbent on him, and this is not the
case with something he donates voluntarily. They (vows and voluntary
donations) are settled from a limited one-third of his estate, and not
from the whole of it, since if the dying man were free to dispose of
all of his estate, he might delay settling what had become incumbent
on him (i.e. his vows), so that when death came and the estate passed
into the hands of his heirs, he would have bequeathed such things
(i.e. his vows) that were not claimed by anyone (like debts). If that
(i.e. to dispose freely of his property) were allowed him, he would
delay these things (i.e. his vows) until when he was near death, he
would designate them and they might take up all of his estate. He must
not do that."
Yahya related to me from Malik that Humayd ibn Oays al-Makki told
him, "I was with Mujahid while he was performing tawaf around the
Kaba, and a man came to him and asked whether the days (of fasting)
for kaffara had to be fasted consecutively, or could they be split up.
I said to him, 'Yes, they can be split up, if the person so wishes.'
Mujahid said, 'He should not split them up, because in Ubayy ibn Kab's
recitation they are referred to as three consecutive days.' "
Malik said, "What I like most is what Allah has specified in the
Qur'an, that is, that they are fasted consecutively."
Malik
was asked about a woman who began the day fasting in Ramadan and
though it was outside of the time of her period, fresh blood (i.e. not
menstrual blood) flowed from her. She then waited until evening to see
the same, but did not see anything.Then, on the next day in the
morning she had anotherflow, though less than the first. Then, some
days before her period, the flow stopped completely. Malik was asked
what she should do about her fasting and prayer, and he said, "This
blood is like menstrual blood. When she sees it she should break her
fast, and then make up the days she has missed. Then, when the blood
has completely stopped, she should do ghusl and fast."
Malik
was asked whether someone who became muslim on the last day of Ramadan
had to make up all of Ramadan or whether he just had to make up the
day when he became muslim, and he said, "He does not have to make up
any of the days that have passed. He begins fasting from that day
onwards. What I like most is that he makes up the day on which he
became muslim."
Yahya related to me from Malik from Sumayy, the mawla of Abu
Bakr, from Abu Bakr ibn Abd ar-Rahman that A'isha and Umm Salama, the
wives of the Prophet, may Allah bless him and grant him peace, said,
"The Messengerof Allah, may Allah bless him and grant him peace, used
to get up in the morning junub from intercourse, not a dream, and
would then fast."
Yahya related to me from Malik that he had heard that the people
of knowledge did not disapprove of people fasting using tooth-sticks
at any hour of the day in Ramadan, whether at the beginning or the
end, nor had he heard any of the people of knowledge disapproving of
or forbidding the practice.
Yahya said that he heard Malik
say, about fasting for six days after breaking the fast at the end of
Ramadan, that he had never seen any of the people of knowledge and
fiqh fasting them. He said, "I have not heard that any of our
predecessors used to do that, and the people of knowledge disapprove
of it and they are afraid that it might become a bida and that common
and ignorant people might join to Ramadan what does not belong to it,
if they were to think that the people of knowledge had given
permission for that to be done and were seen doing it.
Yahya
said that he heard Malik say, "I have never heard any of the people of
knowledge and fiqh and those whom people take as an example forbidding
fasting on the day of jumua. Fasting on it is good, and I have seen
one of the people of knowledge fasting it, and it seemed to me that he
was keen to do so."
Yahya related to me from Malik from Zayd ibn Aslam from Ata ibn
Yasar that a certain man kissed his wife while he was fasting in
Ramadan. This made him very anxious, and so he sent his wife to the
Prophet, may Allah bless him and grant him peace, to ask him about
that for him. She went in and saw Umm Salama, the wife of the Prophet,
may Allah bless him and grant him peace, and mentioned the matter to
her, and Umm Salama told her that the Messenger of Allah, may Allah
bless him and grant him peace, used to kiss while he was fasting. So
she went back and told her husband that, but it only made him find
fault all the more and he said, "We are not like the Messenger of
Allah, may Allah bless him and grant him peace. Allah makes
permissible for the Messenger of Allah, may Allah bless him and grant
him peace, whatever He wishes."
His wife then went back to
Umm Salama and found the Messenger of Allah, may Allah bless him and
grant him peace, with her. The Messenger of Allah, may Allah bless him
and grant him peace, said, "What's the matter with this woman?", and
Umm Salama told him. The Messenger of Allah, may Allah bless him and
grant him peace, said, "Didn't you tell her that I do that myself?"
and she said, "I told her, and she went to her husband and told him,
but it only made him find fault all the more and say, 'We are not like
the Messenger of Allah, may Allah bless him and grant him peace. Allah
makes permissible for His Messenger, may Allah bless him and grant him
peace, whatever He wishes.' " The Messenger of Allah, may Allah bless
him and grant him peace, got angry and said, "By Allah, I am the one
with the most taqwa of Allah of you all, and of you all the one who
best knows His limits."
Yahya related to me from Malik from Ibn Shihab from Hunayd ibn
Abd arRahman ibn Awf from Abu Hurayra that a man broke the fast in
Ramadan and the Messenger of Allah, may Allah bless him and grant him
peace, ordered him to make kaffara by freeing a slave, or fasting two
consecutive months, or feeding sixty poor people, and he said, "I
can't do it." Someone brought a large basket of dates to the
Messenger of Allah, may Allah bless him and grant him peace, and he
said, "Take this and give it away as sadaqa." He said, "Messenger of
Allah, there is no-ne more needy than I am." The Messenger of Allah,
may Allah bless him and grant him peace, laughed until his eye-teeth
appeared, and then he said, "Eat them."
Yahya related to me from Malik from Abdullah ibn Abd ar-Rahman
ibn Mamar al-Ansari from Abu Yunus, the mawla of A'isha, from A'isha
that she overheard a man standing at the door saying to the Messenger
of Allah, may Allah bless him and grant him peace, "Messenger of
Allah, I get up in the morning junub, in a state of major ritual
impurity, and want to fast," and the Messenger of Allah, may Allah
bless him and grant him peace, said, "I too get up in the morning
junub and want to fast, so I do ghusl and fast." The man said to him,
"You are not the same as us. Allah has forgiven you all your wrong
actions that have gone before and those that have come after." The
Messenger of Allah, may Allah bless him and grant him peace, got angry
and said, "By Allah, I hope that I am the most fearful of you with
respect to Allah and the most knowledgeable of you in how I have
taqwa."
Yahya related to me from Malik from Zayd ibn Aslam from his
brother Khalid ibn Aslam that Umar ibn al-Khattab once broke thefast
on a cloudy day thinking that evening had come and the sun had set.
Then a man came to him and said, "Amir al-muminin, the sun has come
out,'' and Umar said, "That's an easy matter. It was our deduction
(ijtihad)."
Malik said, "According to what we think, and
Allah knows best, what he was referring to when he said, 'That's an
easy matter' was making up the fast, and how slight the effort
involved was and how easy it was. He was saying (in effect), 'We will
fast another day in its place.' "
Yahya related to me from Malik from Hisham ibn Urwa from his
father that A'isha, the wife of the Prophet, may Allah bless him and
grant him peace, said, "The day of Ashura was a day the Quraysh used
to fast in the jahiliyya, and the Messenger of Allah, may Allah bless
him and grant him peace, used also to fast it during the jahiliyya.
Then when the Messenger of Allah, may Allah bless him and grant him
peace, came to Madina he fasted it and ordered that it be fasted. Then
Ramadan was made obligatory, and that became the fard instead of
Ashura, but whoever wanted to, fasted it, and whoever did not want to,
did not fast it."
Yahya said that he heard Malik say, "What I have heard from the
people of knowledge is that if a man succumbs to an illness which
makes fasting very difficult for him and exhausts him and wears him
out, he can break his fast. This is the same as with a sick man in the
prayer, who finds standing to be too difficult and exhausting, (and
Allah knows better than the slave that it is an excuse for him and
that it really cannot be described). If the man is in such a
condition he prays sitting, and the deen of Allah is ease.
Allah has permitted a traveller to break the fast when travelling, and
he has more strength for fasting than a sick man. Allah, the Exalted,
says in His book, 'Whoever among you is ill or on a journey (must
fast) a number of other days,' and Allah has thus permitted a
traveller to break his fast when on a journey, and he is more capable
of fasting than a sick man.
Yahya related to me from Malik from Abu'n Nadr, the mawla of Umar
ibn Ubaydullah, from Abu Salama ibn Abd ar-Rahman that A'isha, the
wife of the Prophet, may Allah bless him and grant him peace, said,
"The Messenger of Allah, may Allah bless him and grant him peace, used
to fast for so long that we thought he would never stop fasting, and
he would go without fasting for so long that we thought he would never
fast again. I never saw the Messenger of Allah, may Allah bless him
and grant him peace, fast for a complete month except for Ramadan, and
I never saw him do more fasting in any one month than he did in
Shaban.'
Yahya related to me from Malik from Ata ibn Abdullah al-Khurasani that Said ibn al-Musayyab said, "A bedouin came to the Messenger of Allah, may Allah bless him and grant him peace, beating his breast and tearing out his hair and saying, 'I am destroyed.' The Messenger of Allah, may Allah bless him and grant him peace, said, 'Why is that?', and he said, 'I had intercourse with my wife while fasting in Ramadan.' The Messenger of Allah, may Allah bless him and grant him peace, asked him, 'Are you able to free a slave?', and the man said, 'No.' Then he asked him, 'Are you able to give away a camel?', and the man replied, 'No.' He said, 'Sit own,' and someone brought a large basket of dates to the Messenger of Allah, may Allah bless him and grant him peace, and he said to the man, 'Take this and give it away as sadaqa.' The man said, 'There is no one more needy than me,' and (the Messenger of Allah, may Allah bless him and grant him peace), said, 'Eat them, and fast one day for the day when you had intercourse.' " Malik said that Ata said that he had asked Said ibn al-Musayyab how many dates there were in that basket, and he said, "Between fifteen and twenty sas.''
Yahya related to me from Malik from Yahya ibn Said that he heard
Said ibn al Musayyab being asked about making up days missed in
Ramadan, and Said said, "What I like best is for days missed in
Ramadan to be made up consecutively, and not separately."
Yahya said that he had heard Malik say, about some one who made up the
days he had missed in Ramadan separately, that he did not have to
repeat them. (What he had done) was enough for him. It was, however,
preferable, if he did them consecutively.
Malik said,
"Whoever eats or drinks thoughtlessly or forgetfully in Ramadan or
during any other obligatory fast that he must do, has to fast another
day in its place."
Yahya said that he heard Malik say, "Someone who eats or drinks out of neglect or forgetfulness during a voluntary fast does not have to repeat his fast, but he should continue fasting for the rest of the day in which he eats or drinks while voluntarily fasting, and not stop fasting. Someone to whom something unexpected happens which causes him to break his fast while he is fasting voluntarily does not have to repeat his fast if he has broken it for a reason, and not simply because he decided to break his fast. Just as I do not think that someone has to repeat a voluntary prayer if he has had to stop it because of some discharge which he could prevent and which meant that he had to repeat his wudu." Malik said, "Once a man has begun doing any of the right actions (al-amal as-saliha) such as the prayer, the fast and the hajj, or similar right actions of a voluntary nature, he should not stop until he has completed it according to what the sunna for that action is. If he says the takbir he should not stop until he has prayed two rakas. If he is fasting he should not break his fast until he has completed that day's fast. If he goes into ihram he should not return until he has completed his hajj, and if he begins doing tawaf he should not stop doing so until he has gone around the Kaba seven times. He should not stop doing any of these actions once he has started them until he has completed them, except if something happens such as illness or some other matter by which a man is excused. This is because Allah, the Blessed and Exalted, says in His Book, 'And eat and drink until the white thread becomes clear to you from the black thread of dawn, (and) then complete the fast until night-time,' (Sura 2 ayat 187), and so he must complete his fast as Allah has said. Allah, the Exalted, (also) says, 'And complete the hajj and the umra for Allah,' and so if a man were to go into ihram for a voluntary hajj having done his one obligatory hajj (on a previous occasion), he could not then stop doing his hajj having once begun it and leave ihram while in the middle of his hajj. Anyone that begins a voluntary act must complete it once he has begun doing it, just as an obligatory act must be completed . This is the best of what I have heard."
Yahya related to me from Malik from Sumayy, the mawla of Abu Bakr
ibn Abd ar-Rahman ibn al-Harith ibn Hisham that he heard Abu Bakr ibn
Abd ar-Rahman ibn al-Harith ibn Hisham say, "My father and I were with
Marwan ibn al Hakam at the time when he was amir of Madina, and
someone mentioned to him that Abu Hurayra used to say, 'If someone
begins the morning junub, he has broken the fast for that day.'
Marwan said, 'I swear to you, Abdar-Rahman, you must go to the two umm
al muminin, A'isha and Umm Salama, and ask them about it.'
''Abd ar-Rahman went to visit A'isha and I accompanied him. He greeted
her and then said, 'Umm al-muminin, we were with Marwan ibn al Hakam
and someone mentioned to him that Abu Hurayra used to say that if some
one had begun the morning junub, he had broken the fast for that day.'
A'isha said, 'It is not as Abu Hurayra says Abd ar-Rahman. Do you
dislike what the Messenger of Allah, may Allah bless him and grant him
peace, used to do?', and Abd ar-Rahman said, 'No, by Allah.' A'isha
said, 'I bear witness that the Messenger of Allah, may Allah bless him
and grant him peace, used to get up in the morning junub from
intercourse, not a dream, and would then fast for that day.' "
He continued, "Then we went and visited Umm Salama, and Abd ar-
Rahman asked her about the same matter and she said the same as A'isha
had said. Then we went off until we came to Marwan ibn al-Hakam Abd
ar-Rahman told him what they had both said and Marwan said, 'I swear
to you, Abu Muhammad, you must use the mount which is at the door, and
go to Abu Hurayra, who is on his land at al Aqiq, and tell him this.'
So Abd ar-Rahman rode off, and I went with him, until we came to Abu
Hurayra. Abd ar-Rahman talked with him for a while, and then mentioned
the matter to him, and Abu Hurayra said, 'I don't know anything about
it. I was just told that by someone.'"
