A translation of this article from Naseem al-Sham
In the Name of
Allah, the All Merciful, the Most Merciful
 |
| العلق 96:1 |
The Messenger of
Allah, may Allah bless him and grant him peace, in Ramaḍān (Part 1)
By Asmāʾ Ramaḍān
Translated by
Mahdi Lock
Introduction:
The Exalted has said, “You have an excellent model in the
Messenger of Allah.” [Al-Aḥzāb 33:21]
Praise be to Allah, Lord of all Creation, Who has honoured
us with the blessing of Islam and sent to us the best of mankind and made him
the most excellent model in all of his statements, states and actions; may the
best blessings and peace be upon him.
He, may Allah bless him and grant him peace, was the
practical illustration of the Qurʾān,
the precise and honest translation of its āyāt,
and he is the one who called us to follow his example in his acts of worship.
He has drawn the practical and applied illustration for us so that it can contain
clear guidelines for whoever wants to follow it.
What this Ummah must realise, in a very deep sense, is that
taking the Prophet, may Allah bless him and grant him peace, as a model and
imitating him in all aspects of his life is the only way to wake it up from its
slumber and return it to the heights of glory, which it lost by turning away
from diligence and veracity and faithfully implementing this doctrine. This is
to be done by sincerely going back to the Book of its Lord, Mighty and
Majestic, and the Sunnah of its Prophet, may Allah bless him and grant him
peace. He left us on the clear path; its night is like its day and no one
deviates from it except that they are ruined. He was the exemplar for his
Companions in his lifetime and for the Followers after his passing, as well as
those who come after them and follow them with excellence until Allah inherits
the earth and those upon it.
His personality, may Allah bless him and grant him peace, was not
restricted to one nation or to one generation. Rather, it is an exemplar for
every Muslim and a model for every believer whose heart has been opened to
receive light. A righteous model for this Ummah is like a head for a body, or a
spirit for a body; can a body be guided without a head? Can a body live without
a spirit?
Any discussion on the obligation of fasting cannot be
detached from his life and his guidance, peace and blessings be upon him, for
it is from him that the Ummah has received Allah’s obligations upon His slaves,
and these include fasting in Ramaḍān.
What made me choose to write about this topic in particular is the desire to
talk about the Messenger of Allah, may Allah bless him and grant him peace, and
how he performed his worship.
However, this is a very lengthy discussion, so I thought I
would single out one aspect of his worship, may Allah bless him and grant him
peace.
Also, my attention is constantly drawn towards the ḥadīth qudsī which states,
{Allah, Mighty and Majestic, has said, ‘Every action of the child of Adam is
for him except for fasting, for indeed it is for Me and I reward it.’}
(Narrated by Muslim) and towards the various meanings that it contains
regarding fasting: that the fasting person and his ego (nafs) get
nothing out of it. It is the Most Generous (al-Karīm), Glorified
and Exalted, who exclusively rewards it, which indicates the sublimity of its
reward and vastness of His gifts, Majestic and Exalted is He.
All of this has pushed me to write about this noble month
and this worship that is connected to it in the context of the Messenger of
Allah, may Allah bless him and grant him peace, the master of those who fast,
the imam of those who have taqwā.
We ask Allah, Mighty and Majestic, to accept this, and may
Allah’s prayers and peace be upon our master Muḥammad and upon his Family and Companions.
And our final supplication is that all praise be to Allah,
Lord of all creation.
The connection between the Messenger of Allah, may Allah
bless him and grant him peace, and the blessed month of Ramaḍān
Our
Master, the Messenger of Allah, may Allah bless him and grant him peace, prepared for Ramaḍān before the
Revelation came down
The fasting of the Messenger of Allah, may Allah bless him
and grant him peace, was not some new obligation that was exclusively for this
Ummah, as fasting was an obligation for the previous nations, and it was
Allah’s decree, Mighty and Majestic, that the month of Ramaḍān be the month of
fasting for this Ummah as well. This is why Allah prepared and readied His
Messenger to receive the Revelation in the blessed month of Ramaḍān, for he would
supply himself with some provisions and then go out to the cave of Ḥirāʾ, where he would
remain in solitude, spending days and nights pondering on the creation of the
heavens and the earth. When his provisions ran out, he would go back to his
family to get some more and then return to Ḥirāʾ,
far removed from people and their hubbub.
He continued to do so, increasing in nearness to Allah,
Mighty and Majestic, Who encompassed him with His knowledge and taught him,
refined him and prepared him to bear His final message to mankind until the end
of time: “Allah chooses Messengers from the angels and from mankind. Allah
is All-Hearing, All-Seeing.” [Al-Ḥajj 22:75]
The
descent of the Noble Qurʾān
in Ramaḍān
When the Messenger of Allah, may Allah bless him and grant
him peace, had actualised these attributes of clearness, clarity and nearness
to Allah, Mighty and Majestic, the Revelation came to him and Jibrīl addressed him
with the first part of the Noble Qurʾān
to be sent down: “Recite: In the Name of your Lord Who created.” [Al-ʿAlaq
96:1] This was in the blessed month of Ramaḍān, and indeed on the blessed Night of Power (Laylat
al-Qadr).
With this we realise and understand the profundity of the
Messenger of Allah’s connection, may Allah bless him and grant him peace, to
the blessed month of Ramaḍān…that
for a person to isolate himself in order to ponder and reflect, with just a
little food and drink, is the best helper for him to realise what Allah has
created him for: the elevation of his spirit and the perfection of his worship
of Allah, Mighty and Majestic. It is also the best assistant for him in
carrying out the obligation of calling to Allah.
The
Prophet’s preparation, may Allah bless him and grant him peace, for Ramaḍān after being obligated to fast it and the
elucidation of its virtue
For the Prophet, may Allah bless him and grant him peace,
Ramaḍān had a
special place compared to the other months of the year. As for when after Allah had
made its fasting an obligation for his Ummah, he would prepare to receive it
and call other people to prepare for it. When the month of Rajab had come in,
he would say, {O Allah, bless us in Rajab and Shaʿbān
and make us reach Ramaḍān.}[1]
When Shaʿbān had entered, he
would fast more, based on the statement of our Lady ʿĀʾishah: ‘He would fast Shaʿbān apart from a little
bit.’[2]
As Ramaḍān
approached, he would preach to the people and implore them to receive it well
and to increase in acts of obedience and do more of the other acts of worship
and supplications. It is on the authority of Salmān al-Fārisī, may Allah be pleased
with him, who said, ‘The Messenger of Allah, may Allah bless him and grant him
peace, preached to us on the last day of Shaʿbān
and said, {O people, a sublime and blessed month is approaching you. It is a
month containing a night that is better than a thousand months, a month that
Allah has made an obligation to fast. To stand in prayer in its nights is
voluntary. Whoever draws closer to Allah therein by doing some goodness is like
someone who carries out an obligation in other months. It is the month of
patience, and the reward for patience is Paradise. It is the month of charity.
It is a month in which the believer’s sustenance increases. Whoever feeds a
fasting person when they break their fast will have their sins forgiven, and be
spared from the Fire. He has the same reward as the fasting person without the
fasting person’s reward being decreased at all.} They said, ‘O Messenger of
Allah, not all of us can find something to break someone’s fast.’ The Messenger
of Allah, may Allah bless him and grant him peace, replied, {Allah gives this
reward to whomever helps someone break their fast on a date, a drink or some
diluted milk. It is a month whose first part is mercy, its middle part is
forgiveness and its last part is emancipation from the Fire. Increase therein in
four things, two of which will make you please your Lord: the testimony that
there is no god but Allah and to seek His forgiveness. As for the two other
things, which are indispensable, they are that you ask Allah for Paradise and
seek refuge in Him from the Fire. Whoever gives a fasting person something to
drink, Allah will give him a drink from my Ḥawḍ,[3] after
which he will not thirst until he enters Paradise.}'[4] This ḥadīth strongly demonstrates the many
distinguishing features that Allah, Mighty and Majestic, has exclusively
bestowed upon the month of Ramaḍān,
features that have no parallel in any of the other months. They are features
that are guaranteed to strengthen one’s resolve and multiply one’s striving in
acts of obedience. It’s as if Ramaḍān has become a season of profitable trade in
which competitors compete for the Hereafter and profits rain down on them from
every direction.
As for him, may
Allah bless him and grant him peace, the master of those who fast and the Imam
of those who have taqwā, when Ramaḍān had come he would be engaged in his
worship and his rituals, his fasting and his night prayer, his recitation of
the Qurʾān,
his generous spending on others, his calling to Allah, Mighty and Majestic, and
his teaching and instruction of others.
With the Prophet, may Allah bless
him and grant him peace, on the etiquettes of Ramaḍān
Acts of worship in
Islam are a connection between the slave and His Lord that purifies his spirit
and cleanses his heart and through which his chest is expanded and the slave
increases in his love for Allah and his nearness to Him.
Fasting is to
refrain from the desires of the stomach and the private parts, to be patient
with hunger and thirst in obedience to Allah’s command, actualising the wisdom
of the Creator: “I only created jinn and man to worship Me.” [Adh-Dhāriyāt
51:56]
And the Prophet,
may Allah bless him and grant him peace, was the highest example and the most
excellent model in all of his worship. His Lord praised him when He said: “Indeed
you are truly vast in character.” [Al-Qalam 68:4]
He, may Allah bless
him and grant him peace, called upon his Ummah to make fasting a ladder through
which the soul reaches the loftiest of degrees and rises above every base
quality, and Allah has made the reward of fasting a direct gift from Allah,
Mighty and Majestic.
It is on the
authority of Abū
Hurayrah, may Allah be pleased with him, who said, ‘The Messenger of Allah, may
Allah bless him and grant him peace, said, {Allah, Mighty and Majestic, has
said, ‘‘Every action of the child of Adam is for him except for fasting,
for indeed it is for Me and I reward it. Fasting is a shield. If one of you is
fasting one day, let him not act obscenely or raise his voice. If someone tries
to trade insults with him, let him say, “I am fasting.” By the One in Whose
Hand is the soul of Muḥammad,
the breath of a fasting person is sweeter to Allah on the Day of Resurrection
than the scent of musk. The fasting person has two joys: when he breaks his
fast he is happy with his ifṭār,
and when he meets his Lord he is happy with his fast.”}’ This has been narrated
by Muslim.
It is on the authority of Abū Saʿīd
al-Khudrī, may
Allah be pleased with him, who said, ‘The Messenger of Allah, may Allah bless
him and grant him peace, said, {There is no slave who fasts one day for Allah’s
sake except that Allah places a distance between his face and the Fire of
seventy years.} This ḥadīth is agreed upon.
This is in addition to the fact that those who fast have a
door unto Paradise called ar-Rayyān, through which those who fast will enter
Paradise. Once they have entered it is closed to everyone else and no else goes
through it. So what if they also entered another door because of other
obligations that they did with excellence? They will thus be moving from
blessing to blessing, from pleasure to pleasure and from joy to joy.
We ask Allah the Exalted to make us from amongst those He
has blessed: the Prophets, the Ṣiddīqīn, the martyrs and the righteous. What
excellent companions they are.
His ifṭār, may Allah
bless him and grant him peace
Allah has made pure things lawful for His slaves and He has
made filthy things unlawful for them. He has called them towards moderation and
temperance in their food, drink, clothing and shelter and He has warned them
against being deluded by this worldly life and being immersed in its desires.
The Messenger of Allah, may Allah bless him and grant him
peace, was the highest example of turning away from this worldly life and
abstaining from it, and only partaking in a few of its pleasures and blessings.
He is a most excellent model for every poor and rich person from his Ummah, and
he was extremely generous because he had absolute certainty in his Lord’s statement,
Mighty and Majestic: “My people! The life of this world is only fleeting
enjoyment. It is the Hereafter that is the abode of permanence.” [Ghāfir 40:39]
He is a most excellent model for the poor in that he was
pleased for himself and his family to only have a little bit of expenditure and
very simple sustenance. It is on the authority of Anas, may Allah be pleased
with him, who said, ‘The Messenger of Allah, may Allah bless him and grant him
peace, would break his fast before he prayed with some ripe dates. If there
weren’t any ripe dates then with some dried dates and if there weren’t any
dried dates then he would have some sips of water.’[5]
It is also on the authority of Anas, may Allah be pleased
with him, that the Prophet, may Allah bless him and grant him peace, loved to
break his fast on three dried dates or something that hadn’t been touched by
fire. He, may Allah be pleased with him, also said that the Prophet, may Allah
bless him and grant him peace, would break his fast on milk and ʿajwah dates.
It is on the authority of ʿĀʾishah, may Allah be pleased with her, who said, ‘The
Messenger of Allah, may Allah bless him and grant him peace, said, {Fetch us
the blessed meal}, i.e. suḥūr,[6]
and maybe it was only two dried dates.’[7]
It
is on the authority of Abū Hurayrah, may Allah be pleased with him, who said,
‘The Messenger of Allah, may Allah bless him and grant him peace, said, {What
an excellent suḥūr dried dates are for the believer.}’[8]
It
is on the authority of Abū Saʿīd al-Khudrī, may Allah be pleased with him, who
said, ‘The Prophet, may Allah bless him and grant him peace, said, {Suḥūr
is a blessed meal so don’t neglect it, even if one of you were to only have a
gulp of water, for indeed Allah and His angels send blessings upon those who
have suḥūr.}’[9]
The Messenger of Allah, may Allah
bless him and grant him peace, establishing
that the crescent moon has been sighted for Ramaḍān and Shawwāl
The
Messenger of Allah, may Allah bless him and grant him peace, would not start
fasting Ramaḍān unless there had been a verified sighting or the testimony of one
witness. Therefore, if there had been no sighting and no testimony, he
completed Shaʿbān as thirty days. He, may Allah bless him and grant him peace,
did not stipulate that he see it himself. Rather, he accepted the sighting of
any man from amongst the Muslims, regardless of whether he was from the city or
the countryside.
Entering
into Ramaḍān means entering into an act of worship that is one of the five
pillars of Islam, and this obligation cannot be built upon doubt but upon
certainty that will not be negated. This is why he, may Allah bless him and
grant him peace, did not fast or command others to fast unless there had been a
sighting or they had completed thirty days of Shaʿbān, even if he hadn’t seen
the crescent moon because of clouds[10]
or dust[11],
as it must have been there because a month can’t be more than thirty days. A
sighting or the completion of Shaʿbān is one of the conditions for fasting to
be valid. Allah, Mighty and Majestic, has said, “And those of you who are
present for the month should fast it.” [Al-Baqarah 2:185]
He,
may Allah bless him and grant him peace, said, {Do not fast until you see the
crescent moon and do not break your fast until you see it, and if it is
obscured from you then count it.}[12]
And
this is how we find that he, may Allah bless him and grant him peace, accepted
the testimony of one upright witness only when sighting the crescent moon for
Ramaḍān. As for sighting the crescent moon for Shawwāl, which would signify for
people to stop fasting, he would only accept the testimony of two upright
witnesses, and if not he would complete Ramaḍān as thirty days.
His, may Allah bless him and
grant him peace, hastening to break his fast and his hastening to pray
The
Messenger of Allah, may Allah bless him and grant him peace, would not break
his fast until he knew with certainty that the sun had set, and once he knew he
would hurry to break it. This is due to his statement, may Allah bless him and
grant him peace: {When the night has drawn near, the day has slipped away and
the sun has gone down, the fasting person has broken his fast}[14]
i.e. he now carries the ruling of someone who has broken his fast, even if he
hasn’t eaten.
It
is on the authority of Abū Hurayrah, may Allah be pleased with him, who said,
‘The Messenger of Allah, may Allah bless him and grant him peace, said, {The
religion will remain manifest as long as the people hasten to break their fast.
The Jews and Christians delay it.}[15]
The
Messenger of Allah, may Allah bless him and grant him peace, would not delay breaking
his fast or proceed slowly towards doing so once he had ascertained that the
sun had gone down and the night had begun. The Messenger of Allah, may Allah
bless him and grant him peace, said, {My Ummah will remain upon goodness as
long as they hasten to break their fast and delay their suḥūr.}[16]
Therefore
we can see that hastening to break the fast corresponds with his guidance, may
Allah bless him and grant him peace, and it makes Allah, Mighty and Majestic,
love His slaves. He is the One we are worshipping with our fasting, and He has
called us to hasten to break our fasts, to do so as soon as the fasting people
have completed their fasts, and they carry out for Allah what He has obligated
them. They are indeed mistaken those who think that it is better and more
cautious so delay breaking the fast until the stars are visible in the sky, as
is the practice of the People of the Book.
And whoever thinks that it is better to pray before breaking the fast
has gone against the guidance of the Prophet, may Allah bless him and grant him
peace, and turned away from his Sunnah.
As
for merely praying before breaking one’s fast, this is something that
contravenes his guidance, may Allah bless him and grant him peace, and leads to
one being distracted in one’s prayer and losing one’s submissiveness (khushūʿ)
therein, and this isn’t confined to breaking one’s fast before prayer in Ramaḍān. Rather, it comprises every prayer in which food is
present, in which case one gives precedence to the food over the prayer and
thereby follows his Sunnah, may Allah bless him and grant him peace. It is on
the authority of ʿĀʾishah, may Allah be pleased with her, who said, ‘I heard
the Messenger of Allah, may Allah bless him and grant him peace, saying, {There
is no prayer in the presence of food or when one needs to relieve oneself.}’[17]
The Messenger of Allah, may Allah
bless him and grant him peace, in his suḥūr
and his abstaining
The
Messenger of Allah, may Allah bless him and grant him peace, established the
practice of eating suḥūr, and its time is saḥar, which is the
hour that precedes the crack of dawn. He would encourage suḥūr and
awaken a desire for it. It is on the authority of Anas ibn Mālik, may Allah be
pleased with him, that the Prophet, may Allah bless him and grant him peace,
said, {Eat suḥūr, for indeed there are blessings (barakah) in suḥūr.}[18]
The
secret behind the barakah in this meal is that it happens at a time when
mercies are descending, a time of turning to Allah and seeking His forgiveness,[19]
and it is at a time in which food is not normally desired and enjoyed. It is
from this meal that the fasting person seeks assistance in obeying Allah and
carrying out the obligation to fast, and to strengthen his body so that he can
carry out his duties of striving, working and seeking a livelihood. What
increases this meal in barakah is that it is exclusive to this Ummah and
a mercy that Allah, Mighty and Majestic, has bestowed upon it. It is on the
authority of ʿAmr ibn al-ʿĀṣ, may Allah be pleased with him, that the Messenger
of Allah, may Allah bless him and grant him peace, said, {The virtue of our
fasting over that of the People of the Book is in the meal of suḥūr.}[20]
He,
may Allah bless him and grant him peace, would love dried dates at suḥūr.
It is on the authority of Abū Hurayrah, may Allah be pleased with him, that the
Prophet, may Allah bless him and grant him peace, said, {What an excellent suḥūr
dried dates are for the believer.}’[21]
What
is to be considered in suḥūr is
not an abundance of food but to comply with the Sunnah and obtain virtue by
having less, even if it is just two dried dates. It is on the authority
of Abū Saʿīd al-Khudrī, may Allah be pleased with him, that the Prophet, may
Allah bless him and grant him peace, said, {Suḥūr is a blessed meal so
don’t neglect it, even if one of you were to only have a gulp of water, for
indeed Allah and His angels send blessings upon those who have suḥūr.}’[22]
The time of his suḥūr, may
Allah bless him and grant him peace
It
is from the Sunnah to delay one’s suḥūr and hasten one’s ifṭār.
It is on the authority of Sahl ibn Saʿd, may Allah be pleased with him, that
the Messenger of Allah, may Allah bless him and grant him peace, said, {My
Ummah will remain upon goodness as long as they delay their suḥūr and
hasten to break their fast.}[23]
It
is on the authority of Zayd ibn Thābit, may Allah be pleased with him, who
said, ‘We ate suḥūr with the Messenger of Allah, may Allah bless him and
grant him peace, and then we stood for prayer.’ Anas said, ‘How much time
passed between the two?’ He replied, ‘Enough time to recite fifty āyāt.’[24]
This is understood to be the time between finishing eating and establishing the
prayer, because finishing eating either coincides with the crack of dawn or
happens just before it. As for the prayer, it is delayed to the extent that one
can recite fifty āyāt. There is a noble āyah that has clearly elucidated the
time at which one should stop eating, and it is the Exalted’s statement: “Eat
and drink until you can clearly discern the white thread from the black thread
of the dawn, then fulfil the fast until the night appears.” [Al-Baqarah
2:187]
One
should not be extreme by finishing eating a long time before dawn, or make
people think that it is not valid for them to have any food after finishing
their suḥūr or after the first adhān,[25]
because what is considered is the crack of true dawn according to the time that
has been determined for it.
As
for when a fasting person finishes his suḥūr ten minutes before dawn,
more or less, there is no objection as long as he believes that it is lawful to
eat until the crack of dawn.[26]
Likewise, if one were to stop eating a minute or two before dawn as a precaution
against falling into something forbidden, there is no objection, and may even
be more virtuous and closer to piety, and Allah knows best.
His, may Allah bless him and
grant him peace, intention to fast from the night before, before dawn
Every
act of worship has an intention, and it is not valid to carry out any
worshipful act without an intention. It is on the authority of ʿUmar ibn al-Khaṭṭāb,
may Allah be pleased with him, that the Messenger of Allah, may Allah bless him
and grant him peace, said, {Actions are only by intentions, and every person
has only that which he intended. Whoever’s immigration is for Allah and His
Messenger then his emigration is for Allah and His Messenger. Whoever’s
emigration is for some worldly gain which he can acquire or a woman he will
marry then his emigration is for that for which he emigrated.}[27]
The
Prophet, may Allah bless him and grant him peace, made it an obligation to
intend one’s fast. It is on the authority of ʿUmar, may Allah be pleased with
him, that he said, ‘It is from the Prophet, may Allah bless him and grant him
peace, that he said, {Whoever does not decide to fast before dawn has no fast.}[28]
The
scholars of the imams have come to a unanimous agreement that the intention
must be made the night before,[29]
based on these aḥādīth, and Abū Ḥanīfah deemed it permissible to make the
intention after dawn.
The
time for the intention is from after sunset until the first appearance of the
sun, and there is no harm in eating after one has made it. It is not obligatory
to verbally articulate it as the place of intention is the heart.
The Messenger of Allah, may Allah
bless him and grant him peace, with his family
in Ramaḍān
The
Messenger of Allah, may Allah bless him and grant him peace, was the most
excellent model for his Ummah in every noble quality. The Messenger of Allah,
may Allah bless him and grant him peace, made the goodness of man’s conduct
with his family a standard for gauging his righteousness and a sign of his
magnanimity and noble character. He said, {The best of you are the best of you
to his family, and I am the best of you to my family.}[30]
Ramaḍān
did not change his good companionship and his gentle conduct with his wives,
may Allah be pleased with all of them, and in his conduct towards his family in
Ramaḍān he legislates for his Ummah what is lawful and what is unlawful, what
is permissible and what is forbidden, what is recommended and what is disliked.
One thing that Allah, Mighty and Majestic, has made permissible for the fasting
person is to kiss his wife. The Messenger of Allah, may Allah bless him and
grant him peace, would do this, legislating for his Ummah in the matter of
fasting, and he didn’t do it in response to a desire. It is on the authority of
ʿĀʾishah, may Allah be pleased with her, that she said, ‘The Messenger of
Allah, may Allah bless him and grant him peace, would kiss some of his wives
while he was fasting’, and then she laughed.[31]
She
didn’t declare this or state it in order to encourage kissing or to call for it.
Rather, she did so to clarify the situation for the one who is in control of
his desire and safe from falling into the unlawful. It is known from the
religion by necessity[32]
that fasting is to abstain from the desires of one’s stomach and private parts
from dawn until sunset.
And
it has been mentioned in the ḥadīth qudsī that is related on the authority of Abū Hurayrah, may Allah be pleased with him: {He leaves
his food, his drink and his desires for My sake. Fasting is for Me and I reward
it.}[33]
Therefore, a man kissing his wife during the daytime in Ramaḍān is permissible for the one who is in control of his
desire. If kissing is going to lead to something impermissible then it would
corrupt one’s fast, and thus it would be a sin to do so.
As
for at night, a fasting person’s wife is lawful for him just as his food and
drink are lawful for him. The Exalted has said, “On the night of the fast it
is lawful for you to have sexual relations with your wives. They are clothing
for you and you for them.” [Al-Baqarah 2:187]
In
the nights of Ramaḍān, the Prophet, may Allah
bless him and grant him peace, was with his wives the way he was all other
nights: fulfilling their rights and enjoying what Allah had made lawful for him
in their regard.
[1]
Related by al-Bazzār
and at-Ṭabarānī in al-Awsaṭ.
[2]
Related by Muslim.
[3] (tn):
i.e. the pool or basin of the Prophet, may Allah bless him and grant him peace,
which the believers will drink from before entering Paradise.
[4]
Related by Ibn Mājah,
who declared it authentic, and related from his same path by al-Bayhaqī.
[5]
Related by Aḥmad,
Abū Dāwūd and at-Tirmidhī.
[6] (tn):
i.e. the pre-dawn meal.
[7]
Related by an-Nasāʾī.
[8]
Related by Abū
Dāwūd.
[10]
Ar. ghaym, which can also mean mist or fog.
[11]
Ar. ʿajāj, which can
also mean smoke.
[12]
Agreed upon, and the wording is that of Imam al-Bukhārī.
(tn): Imam an-Nawawī,in his commentary of this ḥadīth in Sharḥ Ṣaḥīḥ Muslim(v.7, p.165-7), says that ‘count it’ means to complete Shaʿbān as thirty days.
[13]
Related by Abū Dāwūd and ad-Dāraquṭnī
and declared authentic Ibn Ḥibbān and al-Ḥākim, and adh-Dhahabī confirmed it.
[17]
Related by Muslim.
[18]
Agreed upon.
[20]
Related by Muslim and others.
[21]
Related by Abū
Dāwūd with an authentic
chain of transmission.
[24]
Agreed upon.
[25]
(tn): i.e. the first call to prayer, which signifies that dawn is approaching
and not that it has actually entered.
[26]
(tn): i.e. he doesn’t believe that one is obliged to stop eating ten minutes
before dawn.
[27]
Agreed upon.
[29]
(tn): i.e. before dawn or before one goes to bed the night before, in case one
fails to wake up for suḥūr.
[30]
Related by At-Tirmidhī,
Ibn Mājah and ad-Dārimī (tn): what is specifically being referred to
here is wives.
[31]
Agreed upon.
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