Fasting (As-Siyam)

Abu Huraira reported Allah's Messenger (ﷺ) as saying: When there comes the month of Ramadan, the gates of mercy are opened, and the gates of Hell are locked and the devils are chained,

Narrated Abu Huraira: Abu Huraira reported Allah's Messenger (ﷺ) as saying: When it is the month of Ramadan, the gates of mercy are opened, and the gates of Hell are locked and the devils are chained.

This hadith is reported by Abu Huraira (with a slight alteration of words) that the Messenger of Allah (ﷺ) said: " When (the month of) Ramadan begins."

Ibn Umar (Allah be pleased with both of them) reported Allah's Messenger (ﷺ) as saying in connection with Ramadan: Do not fast till you see the new moon, and do not break fast till you see it; but if the weather is cloudy calculate about it.

Ibn Umar reported that Allah's Messenger (ﷺ) made a mention of Ramadan and he with the gesture of his hand said: The month is thus and thus. (He then withdrew his thumb at the third time). He then said: Fast when you see it, and break your fast when you see it, and if the weather is cloudy calculate it (the months of Sha'ban and Shawwal) as thirty days.

This hadith is narrated on the authority of 'Ubaidullah with the same chain of transmitters, and he said: If (the sky) is cloudy for you, then calculate thirty days (for the month of Ramadan).

'Ubaidullah narrated on the authority of the same chain of transmitters that the Messenger of Allah (ﷺ) made a mention of Ramadan and said: The month may consist of twenty-nine days, and it may be thus, thus and thus, and (he further) said: Calculate it, but he did not say thirty.

Ibn'Umar (Allah be pleased with-both of them) reported Allah's Messenger (ﷺ) as saying: The month of Ramadan may consist of twenty-nine days. So do not fast till you have sighted it (the new moon) and do not break fast, till you have sighted it (the new moon of Shawwal), and if the sky is cloudy for you, then calculate.

'Abdullah b. 'Umar (Allah be pleased with both of them) reported Allah's Messenger (ﷺ) as saying: The month (of Ramadan) may consist of twenty nine days; so when you see the new moon observe fast and when you see (the new moon again at the commencement of the month of Shawwal) then break It, and if the sky is cloudy for you, then calculate it (and complete thirty days).

'Abdullah b. Umar (Allah be pleased with both of them) reported Allah's Measenger (ﷺ) as saying: When you see the new moon, observe fast, and when you see it (again) then break it, and if the sky is cloudy for you, then calculate it.

Ibn 'Umar (Allah be pleased with both of them) reported Allah's Messenger (ﷺ) as saying: The month may consist of twenty-nine nights. So do not fast till you have sighted it (the new moon) and do not break it till you have sighted it, except when the sky is cloudy for you, and if it is so, then calculate it.

Ibn Umar (Allah be pleased with both of them) reported Allah's Messenger (ﷺ) as saying: The month is thus and thus and thus (i. e. pointing with his fingers thrice), and he held back his thumb at the third time (in order to show that it can also consist of twenty-nine days).

Ibn Umar (Allah be pleased with both of them) reported Allah's Messenger (ﷺ) as saying: The month may consist of twenty-nine days.

Abdullah b. 'Umar (Allah be pleased with both of them) reported Allah's Messenger (ﷺ) as saying: The month (of Ramadan) is thus and thus, and thus. i.e. ten, ten and nine.

Ibn Umar (Allah be pleased with both of them) reported Allah's Messenger (ﷺ) as saying: The month is thus, and thus, and thus, and he flapped his hands with all their fingers twice. but at the third turn, folded his right thumb or left thumb (in order to give an idea of twenty-nine).

Ibn 'Umar (Allah be pleased with both of them) reported Allah's Messenger (ﷺ) as saying: The month (of Ramadan) may consist of twenty nine days, and Shu'ba (one of the narrators) (gave a practical demonstration how the Holy prophet (ﷺ) explained to them) by unfolding his hands thrice and folding his thumb at the third turn. 'Uqba (one of the narrators in this chain of transmitters) said: I think that he said that the month consists of thirty days and unfolded his palm three times.

Ibn 'Umar (may Allah be pleased with both of them) reported Allah's Apostle as saying: We are an unlettered people who can neither write nor count. The month is thus, and thus. folding his thumb when he said it the third time.

This hadith has been narrated on the authority of Aswad b. Qais with the same chain of transmitters, but herein no mention has been made of the other month (consisting of) thirty days.

Sa'd b. 'Ubaida reported that Ibn'Umar (Allah be pleased with both of them) heard a person saying: This night is the midnight (of the month). Upon this he said to him: How do you know that it is the midnight (of the month), for I heard the Messenger of Allah (ﷺ) as saying: The month is thus and thus (and he pointed with his ten fingers twice) and thus (i. e. at the third time he pointed with all his fingers but withdrew or folded his thumb)?

Abu Huraira reported Allah's Messenger (ﷺ) as saying: Whenever you sight the new moon (of the month of Ramadan) observe fast. and when you sight it (the new moon of Shawwal) break it, and if the sky is cloudy for you, then observe fast for thirty days.

Abu Huraira reported Allah's Messenger (ﷺ) as saying: Observe fast on sighting it (the new moon) and break (fast) on sighting it (the new moon), but if the sky is cloudy for you, then complete the number (of thirty).

Abu Huraira reported Allah's Messenger (ﷺ) as saying: Observe fast on sighting it (the new moon) and break it on sighting it. But if (due to clouds) the actual position of the month is concealed from you, you should then count thirty (days).

Abu Huraira (Allah be pleased with him) narrated that the Messenger of Allah (may peace he upon him) made a mention of the new moon and (in this connection) said: Observe fast when you see it (the new moon) and break fast when you see it (the new moon of Shawwal), but when (the actual position of the month is) concealed from you (on account of cloudy sky), then count thirty days.

Abu Huraira (Allah be pleased with him) reported Allah's Messenger (ﷺ) as saying: Do not observe fast for a day, or two days ahead of Ramadan except a person who is in the habit of observing a particular fast; he may fast on that day.

This hadith has been narrated on the authority of Yahya b. Abi Kathir with the same chain of transmitters.

Zuhri reported that (once) the Messenger of Allah (ﷺ) took an oath that he would not go to his wives for one Month. Zuhri said that 'Urwa narrated to him from 'A'isha (Allah be pleased with her) that she said: When twenty-nine nights were over, which I had counted, the Messenger of Allah (ﷺ) came to me (he came to me first of all). I said: Messenger of Allah, you had taken an oath that you would not come to us for a month, whereas you have come after twenty nine days which I have counted. Whereupon he said: The month may also consist of twenty-nine days.

Jabir (Allah be pleased with her) narrated that the Prophet (ﷺ) separated himself from his wives for a month. (His wives said: ) He came to us on the twenty-ninth day, whereupon we said: It is the twenty-ninth (day) today. Thereupon he said: So far as the month is concerned, (and he, with a view to explaining it) flapped his hands thrice, but held back one finger at the last turn.

Abu Zubair is reported to have heard Jabir b. 'Abdullah (Allah be pleased with both of them) as saying: The Apostle of Allah (ﷺ) separated himself from his wives for a month. (His wives said: ) He came to us on the morning of the twenty-ninth. Upon this some, of the people said: It is the morning of twenty- ninth (according to our calculation). Upon this the Messenger of Allah (ﷺ) said: The month. may also consist of twenty-nine days. The Apostle of Allah (ﷺ) then flapped his bands thrice, twice with all the fingers of both his hand (to indicate twenty-nine) and by the third time with nine (fingers).

Umm Salama (Allah be pleased with him) reported that the Messenger of Allah (ﷺ) took an oath that he would not go to some of his wives for the whole of the month. When twenty-nine days bad passed he (the Holy Prophet) went to them in the morning or in the evening. Upon this it was said to him: Apostle of Allah, you took an oath that you would not come to us for a month, whereupon he said: The month may also consist of twenty-nine days.

A hadith like this has been narrated on the authority of Ibn Juraij with the same chain of transmitters.

Sa'd b. Abi Waqqas (Allah be pleased with him) said that the Messenger of Allah (ﷺ) struck his hand against the other and (then with the gesture of his two hands) said: The month is thus, thus (two times). He then withdrew (one of) his fingers at the third turn.

Muhammad b. Sa'd reported on the authority of his father (Sa'd b. Abi Waqqas (Allah be pleased with him) that the Messenger of Allah (ﷺ) had said: Tho month is thus and thus, and thus, i. e. ten, ten and nine.

This hadith has been narrated by Ibn Abu Khalid with the same chain of transmitters.

Kuraib reported that Umm Fadl, daughter of Harith, sent him (Fadl, i.e. her son) to Mu'awiya in Syria. I (Fadl) arrived in Syria, and did the needful for her. It was there in Syria that the month of Ramadan commenced. I saw the new moon (of Ramadan) on Friday. I then came back to Medina at the end of the month. Abdullah b. 'Abbas (Allah be pleased with him) asked me (about the new moon of Ramadan) and said: When did you see it? I said: We saw it on the night of Friday. He said: (Did) you see it yourself? I said: Yes, and the people also saw it and they fasted and Mu'awiya also fasted, whereupon he said: But we saw it on Saturday night. So we will continue to fast till we complete thirty (fasts) or we see it (the new moon of Shawwal). I said: Is the sighting of the moon by Mu'awiya not valid for you? He said: No; this is how the Messenger of Allah (ﷺ) has commanded us. Yahya b. Yahya was in doubt (whether the word used in the narration by Kuraib) was Naktafi or Taktafi.

Abu'l-Bakhtari reported: We went out to perform Umra and when we encamped in the valley of Nakhla, we tried to see the new moon. Some of the people said: It was three nights old, and others (said) that it was two nights old. We then met Ibn 'Abbas and told him we had seen the new moon, but that some of the people said it was three nights old and others that it was two nights old. He asked on which night we had seen it; and when we told him we had seen it on such and such night, he said the Prophet of Allah (ﷺ) had said: Verily Allah deferred it till the time it is seen, so it is to be reckoned from the night you saw it.

Abu'l-Bakhtari reported: We saw the new moon of Ramadan as we were at Dhit-i-'Irq. We sent a man to Ibn Abbas (Allah be pleased with both of them) to ask him (whether the sighting of a small moon had something of the nature of defect in it). Upon this Ibn 'Abbas (Allah be pleased with both of them) said that the Messenger of Allah (ﷺ) had said: Verily Allah deferred its sight, but if (the new moon) is hidden from you, then, complete its number (thirty).

The son of Abu Bakra reported it on the authority of his father that the Messenger of Allah (ﷺ) had said: The two months of 'Id, Ramadan and Dhu'l-Hijja (are not incomplete).

'Abd ar-Rahman b. Abu Bakra reported on the authority of Abu Bakra that the Messenger of Allah (ﷺ) had said: The months of 'Id are not incomplete. And in the hadith narrated by Khalid (the words are):" The months, of 'Id are Ramadan and Dhu'l-Hijja."

'Adi b. Hatim (Allah be pleased with him) reported that when (this verse) was revealed: " Until the white streak of the dawn becomes distinct from the dark streak" (ii. 187) Adi b. Hatim said: Messenger of Allah, verily I keep underneath my pillow two strings, one white and the other black, by which I distinguish night from dawn. Upon this the Messenger of Allah (ﷺ) said: Your pillow seems to be very large. For the word khait implies the blackness of the night and the whiteness of the dawn.

Sahl b. Sa'd said that when this verse was revealed: " Eat and drink till the white streak is distinct from the dark streak," a person would take hold of a white thread and a black thread and keep on eating till he could find them distinct (in the light of the dawn). It was then that Allah, the Majestic and Great, reveiled (the words) min al-fajr (from the dawn), and then it became clear (that the word khait refers to the streak of light in the dawn).

Sahl b. Sa'd (Allah be pleased with him) said: When this verse was revealed." Eat and drink till the white streak becomes distinct from the dark streak for you," the person who decided to observe fast tied on one of his feet a black thread and on the other a white thread. And he went on eating and drinking till he could distinguish (between their colour) on seeing them. It was after this that Allah reveal- ed (the words): min al-fajr. And they (the Muslims) came to know that (the word khait) refers to the night and day.

'Abdullah b. Mas'ud (Allah be pleased with him) reported that the Messenger of Allah (ﷺ) had said: Bilal would pronounce Adhan (at the fag end of the night in order to inform the people about the time of the Sahri). So you eat and drink till you hear the Adhan of Ibn Umm Maktum (which was pro- nounced at the conclusion of the Sahri and the commencement of the fast).

Abdullah b. 'Umar (Allah be pleased with both of them) reported: I heard the Messenger of Allah (ﷺ) as saying: Bilal announces Adhan during the night, so you eat and drink, till you hear the Adhan of Ibn Umm Maktum.

Ibn 'Umar (Allah be pleased with both of them) reported that the Messenger of Allah (ﷺ) had two Mu'adhdhins, Bilal and son of Umm Maktum, the blind. The Messenger of Allah (ﷺ) said: Bilal announces Adhan at (the fag end of the) night (i. e. Sahri), so eat and drink till the son of Umm Maktum announces Adhan. And he (the narrator) said: And the (difference of time) between their (Adhans) was not more than this that one climbed down (from the minaret) and the other climbed up (to announce Adhan).

A hadith like this has been transmitted on the authority of 'A'isha (Allah be pleased with her).

A hadith like this has been narrated on the authority of 'Ubaidullah on the two chains of transmitters.

Ibn Mas'ud (Allah be pleased with him) reported Allah's Messenger (ﷺ) as saying The Adhan of Bilal should not restrain anyone among you from eating Sahur (last meal before daybreak during the month of Ramadan) for he announces Adhan (or he calls) at (the fag end of) the night to make him turn who stands for prayer among you, and to awaken those who are sleeping among you. And he said: The dawn is not like it, as one says (and he lifted his hand) till he (dispersed his fingers) and said: It is like this.

This hadith has been narrated by Sulaiman al-Taimi with the same chain of transmitters (but with a slight variation of words) that he (the Holy Prophet) said: The dawn is not like it as it is said; he then gathered his fingers and lowered them. But he said, it is like this (and he placed the index finger upon the other one and spread his hand).

This hadith has been narrated on the authority of Sulaiman Taimi with the same chain of transmitters and, at the end, it was said that the first Adhan was meant to awaken those who were in slumber amongst them and in order to make them turn who stand in (prayer) among them (towards food at the commencement of the fast). Jarir (one of the narrators) said that the Messenger (ﷺ) did not say like this but he said like it (true dawn) that the streaks of (true dawn ) are horizontal and not vertical.

Samura b. Jandub reported Muhammad (ﷺ) as saying. The call of Bilal may not mislead any one of you (and he may, under the wrong impression gathered from it, refrain) from taking meal before the commencement of the fast (for the streaks) of this whiteness (which are vertical indicate the false dawn and the true dawn with which the fast commences is that when the streaks of light are) spread.

Samura b. Jundub reported Allah's Messenger (ﷺ) as saying: The Adhan of Bilal should not mislead you nor the whiteness (of the pillar) of dawn, for it is not the whiteness of the true dawn, but that of the false dawn which is vertical like a pillar and you can eat food till the streaks of whiteness spread like it.

Samura b. Jundub (Allah be pleased with him) reported Allah's Messenger (ﷺ) as saying: The Adhan of Bilal may not mislead you with regard to your food at the commencement of the fast, nor the vertical (streaks) of whiteness in the horizon (for it is an indication of false dawn). You should stop eating (food) till (the whiteness) spreads like it. Hammad narrated it and with the gesture of his band he explained, the horizontal position (of the streaks of light).

Samura b. Jundub addressed and narrated from the Messenger of Allah (ﷺ) having said (these words): Neither the call of Bilal should mislead you nor this whiteness (of false dawn) till (the true) dawn appears (or he said) till the dawn breaks.

A hadith like this has been narrated on the authority of Samura b. Jundub.

Anas (Allah be pleased with him) reported Allah's Messenger (ﷺ) as saying: Take meal a little before dawn, for there is a blessing in taking meal at that time.

'Amr b. al-'As reported Allah's Messenger (ﷺ) as saying: The difference between our fasting and that of the people of the Book is eating shortly before dawn.

Musa b. 'Ali has narrated this hadith through the same chain of transmitters.

Zaid b. Thabit (Allah be pleased with him) said: We took meal shortly before dawn along with the Messenger of Allah (ﷺ). We then stood up for prayer. I said: How much span of time was there between the two (acts, i. e. taking of Sahri and observing of prayer)? He said (a span of reciting) fifty verses.

This hadith has been transmitted on the authority of Qatada too.

Sahl b. Sa'd (Allah be pleased with him) repotted Allah's Messenger (ﷺ) as saying: The people will continue to prosper as long as they hasten the breaking of the fast.

A hadith like this has been transmitted by Sahl b. Sa'd.

Abu 'Atiyya reported: I and Masruq went to 'A'isha and said to her: Mother of the Believers, there are two persons among the Companions of Muhammad (ﷺ) one among whom hastens in breaking the fast and in observing prayer, and the other delays breaking the fast and delays observing prayer. She said: Who among the two hastens in breaking fast and observing prayers? We said, It is 'Abdullah. i. e. son of Mas'ud. whereupon she said: This is how the Messenger of Allah (ﷺ) did. Abu Kuraib added: The second one was Abu Musa.

Abu 'Atiyya reported: I and Misruq went to 'A'isha (Allah be pleased with her) and Masruq said to her: There are two persons among the Companions of Muhammad (ﷺ) none of whom abandons the good, but one of them hastens to observe sunset prayer and break the fast, and the other delays in observing the sunset prayer and in breaking the fast, whereupon she said: Who hastens to observe sunset prayer and break the fast? He said: It is 'Abdullah. Upon this she said: This is how the Messenger of Allah (ﷺ) used to do.

'Umar (Allah be pleased with him) reported Allah's Messenger (ﷺ) as saying: When the night approaches and the day retreates and the sun sinks down, then the observer of the fast should break it. Ibn Numair made no mention of the word" then".

'Abdullah b. Abi Aufa reported: We were with the Messenger of Allah (ﷺ) on a journey during the month of Ramadan. When the sun had sunk he said: So and so, get down (from your ride) and prepare the meal of parched barley for us. He said: Messenger of Allah, still (there is light of) day. He (the Holy Prophet) said: Get down and prepare meal of parched barley for us. So he got down and prepared the meal of parched barley and offered him, and the apostle of Allah (ﷺ) drank that (liquid meal). He then told with the gesture of his hand that when the sun sank from that side and the night appeared from that side, then the observer of the fast should break it.

Ibn Abi Aufa (Allah be pleased with him) reported: We were with the Messenger of Allah (ﷺ) on a journey. When the sun sank he said to a person: Get down and prepare barley meal for us. Upon this he said: Messenger of Allah, let there be dusk. (He the Holy Prophet) said: Get down and prepare barley meal for us. He (the person) said: There is still (the light of) day upon us. (But) he got down (in obedience to the command of the Holy Prophet) and prepared a barley meal for him and he (the Holy Prophet) drank that (liquid meal) and then said: When you see the night approaching from that side (west) (and he pointed towards the east with his hand), then the observer of the fast should break it.

Abdullah b. Abi Aufa (Allah be pleased with him) reported: We travelled with the Messenger of Allah (ﷺ) as he had been observing fast. When the sun sank he said: So and so, get down and prepare barley meal for us. The rest of the hadith is the same.

This hadith has been narrated on the authority of Ibn Abi Aufa (Allah be pleased with him) through another chain of transmitters (but with a sight alteration of words): In this hadith transmitted by one of the narrators (neither these words are found): During the month of Ramadan." nor his statement:" And the night prevails from that side (the eastern side)." (These words are found in the narration of) Hushaim only.

Ibn 'Umar (Allah be pleased with both of them) said that the Messenger of Allah (ﷺ) forbade uninterrupted fasting. They (some of the Companions) said: You yourself fast uninterruptedly, whereupon he said: I am not like you. I am fed and supplied drink (by Allah).

Ibn 'Umar reported that the Messenger of Allah (ﷺ) observed fasts uninterruptedly in Ramadan and the people (in his wake) did this. But he forbade them to do so. It was said to him (to the Holy Prophet): You yourself observe the fasts uninterruptedly (but you forbid us to do so) Upon this he said: I am not like you; I am fed and supplied drink (by Allah).

A hadith like this has been transmitted by Ibn 'Umar (Allah be pleased with both of them), but he did not make mention of (the words): " During the month of Ramadan."

Abu Huraira (Allah be pleased with him) reported: The Messenger of Allah (ﷺ) forbade (his Companions) from observing fast uninterruptedly. One of the Muslims said: Messenger of Allah, you yourself observe Saum Wisal, whereupon the Messenger of Allah (ﷺ) said: Who among you is like me? I spend night (in a state) that my Allah feeds me and provides me drink. When they (the Companions of the Holy Prophet) did not agree in abandoning the uninterrupted fast, then the Prophet (ﷺ) also observed this fast with them for a day, and then for a day. They then saw the new moon and he (the Holy Prophet) said: If the appearance of the new moon were delayed. I would have observed more (fasts) with you (and he did it) by way of warning to them as they had not agreed to refrain (from observing Saum Wisal)

Abu Huraira (Allah be pleased with him) reported Allah's Messenger (ﷺ) as saying: Abstain from Saum-Wisal. They (his Companions) said: Messenger of Allah, but you observe Saum Wisal. Upon this he said: You are not like me in this matter, for I spend my night (in a state) that my Lord feeds me and provides me drink Devote yourselves to the deeds (the burden of which) you can bear.

Abu Huraira (Allah be pleased with him) reported Allah's Apostle (ﷺ) as saying (the words as said in the previous hadith) but with this alteration (of words): " Take upon yourselves (the burden of the deeds) for which you have the strength to bear."

Abu Huraira reported that the Messenger of Allah (ﷺ) forbade (his Companions) to observe Saum Wisal.

Anas (Allah be pleased with him) reported The Messenger of Allah (ﷺ) was observing prayer during Ramadan. I came and stood by his side. Then another man came and he stood likewise till we became a group. When the Messenger of Allah (ﷺ) perceived that we were behind him, he lightened the prayer. He then went to his abode and observed such (a long) prayer (the like of which) he never observed with us. When it was morning we said to him: Did you perceive us during the night? Upon this he said: Yes, it was this (realisation) that induced me to do that which I did. He (the narrator) said: The Messenger of Allah (ﷺ) began to observe Saum Wisal at the end of the month (of Ramadan), and some persons among his Companions began to observe this uninter- rupted fast, whereupon the Messenger of Allah (ﷺ) said: What about such persons who observe uninterrupted fasts? You are not like me. By Allah. if the month were lengthened for me, I would have observed Saum Wisal, so that those who act with an exaggeration would (have been obliged) to abandon their exaggeration.

Anas (Allah be pleased with him) reported that the Messenger of Allah (ﷺ) observed Saum Wisal during the early part of the month of Ramadan. The people among Muslims also observed uninterrupted fast. This (news) reached him (the Holy Prophet) and he said: Had the month been lengthened for me I would have continued observing Saum Wisal, so that those who act with forced hardness would (have been obliged) to abandon it. You are not like me (or he said): I am not like you. I continue to do so (in a state) that my Lord feeds me and provides me drink.

'A'isha (Allah be pleased with her) said: The Apostle of Allah (ﷺ) forbade them (his Companions) to observe Saum Wisal out of mercy for them. They said: You (Holy Prophet) yourself observe it. Upon this he said: I am not like you. My Lord feeds me and provides me drink.

'A'isha (Allah be pleased with her) said that the Messenger of Allah (ﷺ) kissed one of his wives while he was fasting, and then she ('A'isha) smiled (as she narrated).

Sufyan reported: I said to 'Abd al-Rahman b. Qasim: Have you heard from your father narrating from 'A'isha (Allah be pleased with her) that he kissed her while observing fast? He ('Abd al-Rahman b. Qasim) kept silence for a short while and then said:" Yes."

'A'isha reported: Allah's Messenger (ﷺ) used to kiss me while observing fast; and who among you can control his desire as the Messenger of Allah (ﷺ) could control his desire.

'A'isha (Allah be pleased with her) reported: Allah's Messenger (ﷺ) used to kiss (his wives) while fasting and embraced (them) while fasting; but he had the greatest mastery over his desire among you.

'A'isha (Allah be pleased with her) reported: The Messenger of Allah (ﷺ) used to kiss (his wives) while fasting; and he had the greatest control over his desire (as compared with you).

'A'isha (Allah be pleased with her) said that the Messenger of Allah (ﷺ) used to embrace (his wives) while fasting.

Aswad reported: I and Masruq went to 'A'isha (Allah be pleased with her) and asked. her if the Messenger of Allah (ﷺ) embraced (his wives) while fasting. She said: Yes; but he had the greatest control over his desire among you: or he was one of those who had control over his desire.

It is further narrated on the authority of Aswad and Masruq that they went to the Mother of the Believers and they asked her (and the rest of the hadith is the same)

'Urwa b. Zubair narrated that 'A'isha the Mother of the Believers (Allah be pleased with her) informed him that the Messenger of Allah (ﷺ) kissed her while fasting.

A hadith like this has been narrated by Yahya b. Abu Kathir with the same chain of transmitters.

'A'isha (Allah be pleased with her) reported that the Messenger of Allah (ﷺ) used to kiss her during the month of fasting.

'A'isha (Allah be pleased with her) reported that Allah's Messenger (ﷺ) kissed (his wives) during Ramadan while observing fast.

'A'isha (Allah be pleased with her) reported that Allah's Apostle (peace be upon him) kissed (his wives) while fasting.

Hafsa (Allah be pleased with her) reported that the Messenger of Allah (ﷺ) kissed (his wives) while fasting.

A hadith like this has been narrated by Hafsa (Allah be pleased with her) through another chain of transmitters.

Umar b Abu Salama reported that he asked the Messenger of Allah (ﷺ): Should one observing fast kiss (his wife)? The Messenger of Allah (ﷺ) said to him: Ask her (Umm Salama). She informed him that the Messenger of Allah (ﷺ) did that, where upon he said: Messenger of Allah, Allah pardoned thee all thy sins, the previous and the later ones. Upon this the Messenger of Allah (ﷺ) ) said: By Allah, I am the most God conscious among you and I fear Him most among you.

Abu Bakr (he is Abu Bakr b. Abd al-Rahman b. Harith) reported: I heard Abu Huraira (Allah be pleased with him) narrating that he who is overtaken by dawn in a state of seminal emission should not observe fast. I made a mention of it to 'Abd al-Rahman b. Harith (i. e. to his father) but he denied it. 'Abd al-Rahman went and I also went along with him till we came to'A'isha and Umm Salama (Allah be pleased with both of them) and Abd al-Rahman asked them about it. Both of them said: (At times it so happened) that the Messenger of Allah (ﷺ) woke up in the morning in a state of junub (but without seminal emission in a dream) and observed fast He (the narrator) said: We then proceeded till we went to Marwan and Abd al-Rahman made a mention of it to him. Upon this Marwan said: I stress upon you (with an oath) that you better go to Abu Huraira and refer to him what is said about it. So we came to Abu Huraira and Abu Bakr had been with us throughout and 'Abd al-Rahman made a mention of it to him, whereupon Abu Huraira said: Did they (the two wives of the Holy Prophet) tell you this? He replied: Yes Upon this (Abu Huraira) said: They have better knowledge. Abu Huraira then attributed that what was said about it to Fadl b. 'Abbas and said: I heard it from Fadl and not from the Messenger of Allah (ﷺ). Abu Huraira then retracted from what he used to say about it. Ibn Juraij (one of the narrators) reported: I asked 'Abd al-Malik, if they (the two wives) said (made the statement) in regard to Ramadan, whereupon he said: It was so, and he (the Holy Prophet) (woke up in the) morning in a state of junub which was not due to the wet dream and then observed fast.

'A'isha, the wife of the Messenger of Allah (ﷺ), said: The dawn broke upon the Messenger of Allah (ﷺ) during the Ramadan in a state of junub not because of sexual dream (but on account of intercourse) and he washed himself and observed fast.

Abu Bakr reported that Marwan sent him to Umm Salama to ask whether a person should observe fast who is in a state of junub and the dawn breaks upon him, whereupon she said that the Messenger of Allah (ﷺ) (was at times) junbi on account of intercourse and not due to sexual dream, and the dawn broke upon him, but he neither broke the fast nor recompensed.

Abu Bakr b. 'Abd al-Rahman b. al-Harith b. Hisham reported on the authority of 'A'isha and Umm Salama, the wives of the Messenger of Allah (ﷺ): The Messenger of Allah (ﷺ) at times got up in the morning in a state of junub on account of having a sexual intercourse (with his wives during night) but not due to sexual dreams in the month of Ramadan, and would observe fast.

'A'isha reported that a person came to the Apottle of Allah (ﷺ) asking for a fatwa (religious verdict). She ('A'isha) had been overhearing it from behind the curtain. 'A'isha added that he (the person) had said: Messenger of Allah, (the time) of prayer overtakes me as I am in a state of junub; should I observe fast (in this state)? Upon this the Messenger of Allah (ﷺ) said: (At times the time) of prayer overtakes me while I am in a state of junub, and I observe fast (in that very state), whereupon he said: Messenger of Allah, you are not like us Allah has pardoned all your sins, the previous ones and the later ones. Upon this he (the Holy Prophet) said: By Allah, I hope I am the most God-fearirg of you, and possess the best knowledge among you of those (things) against which I should guard.

Sulaiman b. Yasar reported that he asked Umm Salama whether a person (who gets up) in the morning in a state of junub should observe fast. She said: The Messenger of Allah (ﷺ) (at times) got up in the morning in a state of junub, not because of sexual dreams (but on account of intercourse at night), and then observed fast.

Abu Huraira (Allah be pleased with him) reported that a person came to the Messenger of Allah (ﷺ) and said: Messenger of Allah, I am undone. He (the Holy Prophet) said: What has brought about your ruin? He said: I have had intercourse with my wife during the month of Ramadan. Upon this he (the Holy prophet) said: Can you find a slave to set him free? He said: NO He (the Prophet again) said: Can you observe fast for two consecutive months? He said: No. He (the Holy Prophet) said: Can you provide food to sixty poor people?, He said: No. He then sat down and (in the meanwhile) there was brought to the Messenger of Allah (ﷺ) a basket which contained dates. He (the Holy Prophet) said: Give these (dates) in charity. He (the man) said: Am I to give to one who is poorer than I? There is no family poorer than mine between the two lava plains of Medina. The Apostle of Allah (ﷺ) laughed so that his molar teeth became visible and said: Go and give it to your family to eat.

A hadith like this has been narrated on the authority of Muhammad b. Muslim al-Zuhri with the same chain of transmitters, and he said: There was brought an 'araq containing dates, an 'araq being a huge basket. But in this hadith no mention has been made of (the fact) that the Messenger of Allah (ﷺ) laughed till his molar teeth became visible.

Abu Huraira reported that a person had intercourse with his wife during Ramadan (while fasting). He asked for the religious verdict (about it) from the Messenger of Allah (ﷺ), whereupon he (the Holy Prophet) said: Can you find a slave (to grant him freedom)? He said: No. He (the Prophet again) said: Can you afford to observe fasts for two (consecutive) months? He said: No. He (the Holy Prophet) said: Then feed sixty poor men.

This hadith has been narrated on the authority of Zuhri with the same chain of transmitters that a person broke fast in Ramadan whereupon the Messenger of Allah (ﷺ) commanded him to free a slave (as an atonement), and the rest of the hadith is the same as narrated by Ibn Uyaina.

Humaid b. 'Abd al-Rahman reported that Abu Huraira had narrated to him that the Messenger of Allah (ﷺ) commanded the person (who) broke the fast in Ramadan to free a slave or observe fasts for two (consecutive) months or feed sixty poor persons.

This hadith has been narrated with the same chain of transmitters on the authority of Zuhri.

'A'isha (Allah be pleased with her) reported that a person came to the Messenger of Allah (ﷺ) and said: I am burnt, whereupon the Messenger of Allah (ﷺ) said: How is it? He (the person) said: I had intercourse with my wife during the day in Ramadan. Upon this (the Holy Prophet) said: Give charity, give charity. He (the person) said: There is nothing with me. He commanded him to sit down, (In the meanwhile) there were brought to him (to the Holy Prophet) two baskets containing eatables, whereupon the Messenger of Allah (ﷺ) told him to give them as sadaqa.

'Abbad b. Abdullah b. Zubair narrated that he heard 'A'isha (Allah be pleased with her) saying: A person came to the Messenger of Allah (ﷺ), and he then narrated the hadith. But (neither these words are found):" Give charity, give charity" (nor) his words:" during the day time".

Abbad b. Abdullah b. Zubair reported that he had heard 'A'isha, the wife of the Messenger of Allah (ﷺ), as saying: A person came to the Messenger of Allah (ﷺ) in the mosque during (the month of) Ramadan and said: Messenger of Allah, I am burnt, I am burnt, whereupon the Messenger of Allah (ﷺ) asked him as to what the matter was. Upon this he said: I had intercourse with my wife (in a state of fasting) Thereupon he (the Holy Prophet) said: Give charity. Upon this he said: Apostle of Allah, I swear by God, there is nothing with me (to give in charity) as I do not possess anything. He (the Holy Prophet) said: Sit down. So he sat down and he was in this very state when there came a person urging a donkey with a load of eatables upon it. The Messenger of Allah (ﷺ) said: Where is that burnt one who was just here? Thereupon the person stood up. The Messenger of Allah (ﷺ) said: Give this (eatables brought by the man) in charity. Upon this the person said: Messenger of Allah, can there be anyone else (more deserving than I)? By Allah. we are hungry, we have nothing with us. Upon this he (the Holy Prophet) said: Then eat (these eatables).

Ibn Abbas (Allah be pleased with him) reported that the Messenger of Allah (ﷺ) went out during the month of Ramadan in the year of Victory (when Mecca was conquered) and was fasting till he reached Kadid (a canal situated at a distance of forty-two miles from Mecca) and he then broke the fast. And it was the habit of the Companions of the Messenger of Allah (ﷺ) to follow him in every new thing (or act). So they followed him also (in this matter).

This hadith is narrated on the authority of Zuhri with the same chain of transmitters. Yahya (one of the narrators) said that Sufyan (the narrator) had stated: I do not know whose statement it is:" It is the last word of the Messenger of Allah (ﷺ) which is accepted as (final as it abrogates the previous ones)."

It has been narrated on the authority of Zuhri with the same chain of transmitters that breaking of fast (in a journey) is the final of the two commands (whether one may fast or one may break it), and it is the last command of the Messenger of Allah (ﷺ) which is to be accepted as final. Zuhri said: The Messenger of Allah (ﷺ) marched on Mecca on the morning of 14th of Ramadan (lit. when thirteen nights had passed).

A hadlth like this has been transmitted on the authority of Ibn Shibab who said that they (the Compnions of the Holy Prophet) followed the latest of his commands and looked upon it as one abrogating (the previous ones) and the most firm.

Ibn 'Abbas (Allah be pleased with him) reported that the Messenger of Allah (ﷺ) journeyed during the month of Ramadan in a state of fasting till he reached 'Usfan. He then ordered a cup containing drinking water and he drank that openly so that the people might see it, and broke the fast (and did not resume it) till he reached Mecca. Ibn 'Abbas (Allah be pleased with him) said: Allah's Messenger (ﷺ) fasted and broke the fast, so he who wished fasted and he who wished to break it broke it.

Ibn Abbas (Allah be pleased with him) reported: Do not condemn one who observes fast, or one who does not observe (in a journey). for the Messenger of Allah (ﷺ) observed fast in a journey or he did not observe it (too).

Jabir b. 'Abdullah (Allah be pleased with both of them) reported that Allah's Messenger (ﷺ) went out to Mecca in Ramadan in the year of Victory, and he and the people fasted till he came to Kura' al-Ghamim and the people also fasted. He then called for a cup of water which he raised till the people saw it, and then he drank. He was told afterwards that some people had continued to fast, and he said: These people are the disobedient ones; these are the disobedient ones.

This hadith has been narrated by Ja'far with the same chain of transmitters and he added: It was said to him (to the Holy Prophet): There are people to whom fasting has become unbearable and they are waiting how you do. He (the Holy Prophet) then called for a cup of water when it was afternoon. The rest of the hadith is the same.

Jabir b. 'Abdullah (Allah be pleased with both of them) reported that in the course of a journey Allah's Messenger (ﷺ) saw a man, people crowding around him and providing him a shade. Upon this he (the Holy Prophet) said: What is the matter with him? They said: He is a person observing fast. Whereupon the Messenger of Allah (ﷺ) said: It is no righteousness that you fast on journey.

'Amr b. al-Hasan is reported to have said that he heard Jabir b. 'Abdullah (Allah be pleased with both of them) as saying that the Messenger of Allah (ﷺ) saw a man. The rest of the hadith is the same as mentioned above.

This hadith has been narrated on the authority of Shu'ba with the same chain of transmitters but with this addition that he (the Holy Prophet) said: " Take advantage of the concession of Allah Who Wanted it to you." When he (one of the narrators) asked him (the other one, Yabya b. Abi Kathar) he did not retain it in his mind.

Abu Sa'id al-Khudri (Allah be pleased with him) reported: We went out on an expedition with Allah's Messenger (ﷺ) on the 16th of Ramadan. Some of us fasted and some of us broke the fast. But neither the observer of the fast found fault with one who broke it, nor the breaker of the fast found fault with one who observed it.

A hadith like this has been narrated on the authority of Qatada with the same chain of transmitters by different narrators (except this difference) that in the hadith transmitted by Taimi and Umar b. Amir and Hisham (the date of setting out is) 18th, and in the hadith transmitted by Sa'id it is the 12th, and in the one transmitted by Shu'ba it is the 17th or 19th.

Abu Sa'id al-Khudri (Allah be pleased with him) reported: We went out on an expedition with the Messenger of Allah (ﷺ) during Ramadan and neither the observer of the fast was found fault with for his fasting, nor the breaker of the fast for breaking it.

Abu Sa'id al-Khudri (Allah be pleased with him) reported: We went out on an expedition with the Messenger of Allah (ﷺ) during Ramadan. Some of us observed the fast and some of us broke it. Neither the observer of the fast had any grudge against one who broke it, nor the breaker of the fast had any grudge against one who had fasted They knew that he who had strength enough (to bear its rigour) fasted and that was good, and they also found that he who felt weakness (and could not bear the burden) broke it, and that was also good.

Abu Nadra reported Abu Sa'id al. Khudri and Jabir b. Abdullah as saying: We travelled with the Messenger of Allah (ﷺ). The observer of the fast observed it, and the breaker of the fast broke it, but none of them found fault with each other.

Humaid reported that Anas (Allah be pleased with him) was asked about fasting during Ramadan while travelling. He said: We travelled with the Messenger of Allah (ﷺ) during the month of Ramadan, but neither the observer of the fast found fault with the breaker of the fast, nor the breaker of the fast found fault with the observer of the fast.

Abu Khalid al-Ahmar narrated from Humaid who said: I went out and was fasting; they said to me: Break (lit. go back, repeat). He said that Anas reported that the Companions of the Messenger of Allah (ﷺ) used to set out on a journey and neither the observer of the fast found fault with the breaker of the fast, nor the breaker of the fast found fault with the observer of the fast. (One of the narrators Humaid said): I met Ibn Abi Mulaika who informed me the same thing on the authority of 'A'isha.

Anas (Allah be pleased with him) reported: We were with the Messenger of Allah (ﷺ) on a journey. Some of us had been observing the fast and some of us had not been fasting. We got down at a place on a hot day. Most of us had the cloth for shelter. There were also those amongst us who sheltered (themselves against the rays of the) sun with the help of their hands. The observers of the fast fell down (on account of weakness). Those who had not observed it got up and pitched tents and watered the mounts. Thereupon the Messenger of Allah (ﷺ) said: The breakers of the fast have taken away the reward today.

Anas (Allah be pleased with him) reported that the Messenger of Allah (ﷺ) was journeying (along with his Companions). Some of them had observed the fast whereas the others had broken it. Those who did not fast girded up their loins and worked, but the observers of the fast were too weak to work. Upon this he (the Messenger of Allah) said: Today the breakers of the fast have gone with the reward.

Qaza'a reported: I came to Abu Sa'id al-Khudri (Allah be pleased with him) and he was surrounded (by people), and when they dispersed I said to him: I am not going to ask you about what these people were asking. I ask you about fasting on a journey. Upon this he said: We travelled with the Messenger of Allah (ﷺ) towards Mecca and we had been observing fast. We halted at a place. There the Messenger of Allah (ﷺ) said: You are nearing your enemy and breaking of fast would give you greater strength, and that was a concession (given to us). But some of us continued to observe the fast and some of us broke it. We then got down at another place and he (the Holy Prophet) said: You are going to encounter the enemy in the morning and breaking of the fast would give you strength, so break the fast. As it was a point of stress, so we broke the fast. But subsequently we saw ourselves observing the fast with the Messenger of Allah (ﷺ) on a journey.

'A'isha (Allah be pleased with her) reported that Hamza b. 'Amr al-Aslami asked the Messenger of Allah (ﷺ) about fasting on a journey, and he (the Holy Prophet) said: Fast if you like and break it if you like.

'A'isha (Allah be pleased with her) reported that Hamza b. Amr al-Aslami asked the Messenger of Allah (ﷺ) thus: Messenger of Allah, I am a person devoted much to fasting. Should I fast during the journey? He (the Holy Prophet) said: Fast if you like and break it if you like.

This hadith has been narrated on the authority of Hisham with the same chain of transmitters.

This hadith has been narrated on the authority of Hisham with the same chain of transmitters that Hamza said: I am a person much used to fasting. Should I fast during the journey? (The rest of the hadith is the same.)

Hamza b. 'Amr al-Aslami (Allah be pleased with him) said: Messenger of Allah, I find strength in me for fasting on a journey; is there any sin upon me (in doing it)? Thereupon the Messenger of Allah (ﷺ) said: It is a concession from Allah. He who took advantage of it, it is good for him, and he who preferred to observe fast, there is no sin upon him. Harun (one of the narrators) in his narration said: 'lt is a concession, and he made no mention of" from Allah".

Abu Darda' (Allah be pleased with him) reported: We set out during the month of Ramadan with the Messenger of Allah (ﷺ) in such an intense heat that one of us would place his hand over his head (in order to protect himself) against the excessive heat, and none among us was observing the fast, except the Messenger of Allah (ﷺ) and 'Abdullah b. Rawaha.

Abu Darda' reported: We were with the Messenger of Allah (ﷺ) on some of his journeys on an intensely hot day so much so that a person would place his hand on his head (in order to protect himself) against excessive heat, and none amongst us was fasting but the Messenger of Allah (ﷺ) and Abdullah b. Rawaha

Umm al-Fadl bint- al-Harith reported that some people argued about the fasting of the Messenger of Allah (ﷺ) on the day of 'Arafa. Some of them said that he had been fasting, whereas the others said that he had not been fasting. I sent a cup of milk to him while he was riding his camel at 'Arafa, and he drank it.

This hadith has been narrated on the authority of Abu Nadr with the same chain of transmitters, but he did not mention that he was mounting (riding on) his camel.

This hadith has been narrated by Abu Nadr on the authority of Umair, the freed slave of Umm al-Fadl, through the same chain of transmitters.

Umm al-Fadl (Allah be pleased with her) is reported to have said that some people among the Companions of the Messenger of Allah (ﷺ) were in doubt about fasting on the day of 'Arafa and we were with him on that day. I (Umm al-Fadl) sent him a cup of milk and he was halting at 'Arafa, and he drank that.

Kuraib, the freed slave of Ibn 'Abbas (Allah be pleased with him), reported from Maimuna, the wife of the Messenger of Allah (ﷺ), that people had doubt about the fasting of Allah's Messenger (ﷺ) on the day of 'Arafa. Maimuna sent him a cup of milk and he was halting at a place and he drank it and the people were seeing him.

'A'isha (Allah be pleased with her) reported that the Quraish used to fast on the day of 'Ashura in the pre-Islamic days and the Messenger of Allah (ﷺ) also observed it. When he migrated to Medina, he himself observed this fast and commanded (others) to observe it. But when fasting during the month of Ramadan was made obligatory he said: He who wishes to observe this fast may do so, and he who wishes to abandon it may do so.

This hadith is narrated on the authority of Hisham with the same chain of transmitters, but he made no mention in the first part of the hadith that the Messenger of Allah (ﷺ) used to observe fast, and said about the second part that he abandoned the (fast) of Ashura, and he who wished observed the fast and who wished otherwise abandoned it, and he did not hold it as the words of the Messenger of Allah (ﷺ) as mentioned in the narration transmitted by Jarir.

'A'isha (Allah be pleased with her) reported. In the pre-Islamic days fast was observed on the day of Ashura, but with the advent of Islam (its position was ascertained as that of a voluntary fast). Then he who wished to fast fasted, and he who liked to abandon it abandoned it.

'A'isha (Allah be pleased with her) reported that the Messenger of Allah (ﷺ) had ordered to observe fast (on 'Ashura) before the fasting in Ramadan was made obligatory. But when it became obligatory, then he who wished fasted on the day of Ashura, and he who wished did not observe it (on that day).

'A'isha (Allah be pleased with her) reported that the Quraish used to fast on the day of Ashura during the pre-Islamic days. The Messenger of Allah (ﷺ) then commanded to fast on that day till (fasting) in Ramadan became obligatory. Then the Messenger of Allah (ﷺ) said: He who wishes to fast should do so, and he who wishes to break it may do so.

Abdullah b. 'Umar (Allah be pleased with them) reported that (the Arabs of) pre-Islamic days used to observe fast on the day of Ashura and the Messenger of Allah (ﷺ) observed it and the Muslims too (observed it) before fasting in Ramadan became obligatory. But when it became obligatory, the Messenger of Allah (ﷺ) said: 'Ashura is one of the days of Allah, so he who wished should observe fast and he who wished otherwise should abandon it.

A hadith like this has been narrated on the authority of Abdullah through the same chain of transmitters.

Ibn 'Umar (Allah be pleased with them) said that the day of 'Ashura was mentioned before the Messenger of Allah (may peace he upon him). Thereupon the Messenger of Allah, (ﷺ) said: That was a day on which the people of pre-Islamic days used to observe fast. So he who amongst you likes to observe fast should do so, and he who does not like it should abandon it.

Abdullah b. 'Umar (Allah be pleased with both of them) reported that he heard the Messenger of Allah (ﷺ) say about the day of Ashura: It is a day on which the people of pre-Islamic days observed fast. So he who liked to fast on this day should do so, and he who liked to abandon it should abandon it. 'Abdullah (Allah be pleased with him) did not observe fast except when it coincided (with the days when he was in the habit of observing voluntary fasts during every month).

Abdullah b. Umar (Allah be pleased with them) reported that the day of 'Ashura was mentioned before the Messenger of Allah (ﷺ) and he narrated a hadith like one (narrated above).

'Abdullah b. Umar (Allah be pleased with them) reported that the day of 'Ashura was mentioned before the Messenger of Allah (ﷺ) and he said: It is a day when the people in the pre-Islamic days need to observe fast, so he who wishes to observe fast should do so, and he who wishes to abandon it should do so.

Abd al-Rahman b. Yazid said: When al-Ash'ath b. Qais entered the house of 'Abdullah he was having his breakfast. He ('Abdullah b. Umar) said: Abd Muhammad (al-Asha'th), come near to the breakfast. Thereupon he said: Is not today the day of 'Ashura? He ('Abd al-Rahman) said: Do you know what the day of 'Ashura is? He said: What is it? He said: It is a day on which the Messenger of Allah (ﷺ) used to observe fast before the (fasting) in the month of Ramadan (became) obligatory. But when it became obligatory the (fasting of 'Ashura) was abandoned (as compulsory). Abu Kuraib said: He (the Holy Prophet) abandoned it.

This hadith has been narrated from Jarir on the authority of A'mash with the same chain of transmitters and he said (these words with a little bit of variation from the previous hadith): When (fasting) in Ramadan was (made) obligatory, he abandoned it (the practice of observing fast on Ashura).

Qais b Sakan reported that al-Ash'ath b. Qais went to 'Abdullah on the day of 'Ashura while he was eating. He said: Abu Muhammad, come near and dine. Upon this he said: I am fasting. Thereupon he said: We used to observe fast and then (this practice) was abandoned.

'Alqama reported that Ash'ath b. Qais went to Ibn Mas'udd while he was eating on the day of Ashura. Thereupon he said: Abu Abd al-Rahman, it is the day of 'Ashura (and you are eating). Upon this he said: Fast was observed on (this day) before the (fasting) in Ramadan was made obligatory, but when it was made obligatory, (fasting on the day of 'Ashura) was abandoned. So if you are not fasting, then take food.

Jabir b Samura reported that the Messenger of Allah (ﷺ) commanded us to observe fast on the day of Ashura and exhorted us to do it and was particular about it But when (fasting) in Ramadan was made obligatory, he hence. forth neither commanded us nor forbade us, nor was he so particular about it.

Abd al-Rahman reported that he heard Mu'awiya b. Abu Sufyan delivering a sermon in Medina. i. e. when he came there (for Hajj). He delivered a sermon on the day of 'Ashura and said: People of Medina, where are your scholars? I heard the Messenger of Allah (ﷺ) say on this very day: It is the day of 'Ashura. Allah has not made fasting on This day obligatory for you but I am fasting. He who likes to observe fast among you should do so, and he who likes not to observe it may not observe it.

A hadith like this has been narrated on the authority of Ibn Shihab through the same chain of transmitters.

This hadith has been narrated on the authority of Zuhri with the same chain of transmitters that be heard Allah's Apostle (ﷺ) as saying on a similar day: I am fasting today, so he who wishes to observe fast should do so; but he did not make mention of the rest of the hadith.

Ibn Abbas (Allah be pleased with both of them) reported that when Allah's Messenger (ﷺ) came to Medina, he found the Jews observing the fast on the day of Ashura. They (the Jews) were asked about it and they said: It is the day on which Allah granted victory to Moses and (his people) Bani Isra'il over the Pharaoh and we observe fast out of gratitude to Him. Upon this the Messenger of Allah (ﷺ) said: We have a closer connection with Moses than you have, and he commanded to observe fast on this day.

This hadith has been narrated by Ibn Bishr with the same chain of transmitters (but with a slight variation) that he (the Holy Prophet) inquired of them (Jews) about it (fasting on the day of 'Ashura).

Ibn'Abbas (Allah be pleased with both of them) reported that the Messenger of Allah (ﷺ) arrived in Medina and found the Jews observing fast on the day of 'Ashura. The Messenger of Allah (ﷺ) said to them: What is the (significance) of this day that you observe fast on it? They said: It is the day of great (significance) when Allah delivered Moses and his people, and drowned the Pharaoh and his people, and Moses observed fast out of gratitude and we also observe it. Upon this the Messenger of Allah (ﷺ) said: We have more right, and we have a closer connection with Moses than you have; so Allah's Messenger (ﷺ) observed fast (on the day of 'Ashura), and gave orders that it should be observed.

This hadith has been narrated on the authority of Ayyub with the same chain of transmitters.

Abu Musa (Allah be pleased with him) reported: The day of 'Ashura was one which the Jews respected and they treated it as Id. The Messenger of Allah (ﷺ) said: You also observe fast on this day.

Abu Musa reported that the people of Khaibar (most of them were Jews) observed fast on the day of 'Ashura and they treated it as 'Id and gave their women ornaments and beautiful dresses to wear. The Messenger of Allah (ﷺ) said: You (only) observe fast on this day.

Ibn Abbas was asked about observing of fast on the day of Ashura, whereupon he said: I do not know Allah's Messenger (ﷺ) singling out any day's fast and considering it more excellent than another, except this day (the day of Ashura) and this month, meaning the month of Ramadan.

A hadith like this has been narrated on the authority of 'Ubaidullah b. Abi Yazid.

Hakam b. al-'Araj reported: I went to Ibn 'Abbas (Allah be Pleased with both of them) and he was reclining using his mantle as a pillow near the fountain of Zamzam. I said to him: Tell me about fasting on Ashura. He said: When you see the new moon of Muharram then count the (days) and observe fast on the 9th. I said to him: Is it how the Messenger of Allah (ﷺ) observed the fast? He said: Yes.

Hakam b. 'Araj reported: I asked Ibn Abbas (Allah be pleased with them) as he was reclining using his cloak as a pillow near Zamzam about fasting on 'Ashura. The rest of the hadith is the same.

Ibn 'Abbas reported that when the Messenger of Allah (ﷺ) fasted on the day of 'Ashura and commanded that it should he observed as a fast, they (his Companions) said to him: Messenger of Allah, it is a day which the Jews and Christians hold in high esteem. Thereupon the Messenger of Allah (ﷺ) said: When the next year comes, God willing, we would observe fast on the 9th But the Messenger of Allah (ﷺ) died before the advent of the next year.

Abdullah b 'Abbas reported that the Messenger of Allah (ﷺ) had said: If I live till the next (year), I would definitely observe fast on the 9th, and the narration transmitted by Abu Bakr is:" He meant the day of Ashura."

Salama b. al-Akwa' (Allah be pleased with him) reported that the Messenger of Allah (ﷺ) sent a person of the tribe of Aslam on the day of 'Ashura and commanded him to declare to the people to observe fast in case they had not observed it, and to complete fast till evening if they had taken food

Rubayyi' daughter of Mu'awwidh b. 'Afra' said that the Messenger of Allah (ﷺ) sent (a person) on the morning of Ashura to the villages of Ansar around Medina (with this message): He who got up in the morning fasting (without eating anything) he should complete his fast, and he who had had his breakfast in the morning, he should complete the rest of the day (without food). The Companions said; We henceforth observed fast on it (on the day of 'Ashura) and, God willing, made our children observe that. We went to the mosque and made toys out of wool for them and when anyone felt hungry and wept for food we gave them these toys till it was the time to break the fast.

Khalid b. Dhakwan reported: I asked Rubayyi' daugther of Mu'awwidh about fasting on the day of 'Ashura. Thereupon she said: The Messenger of Allah (may peace he upon him) sent his messenger to the villages of the Ansar, and the rest of the hadith is the same (but with this variation that one of the Companions) said:" We used to make toys out of wool and took (them to the mosque) along with us. When they (the children) asked us for food, we gave them these toys to play with, and these made them forgetful till they completed their fast."

Abu Ubaid, the freed slave of Ibn Azhar, reported: I observed Id along with Umar b. al-Khattab (Allah be pleased with him). He came (out in an open space) and prayed and (after) completing it addressed the people and said: The Messenger of Allah (ﷺ) has forbidden the observing of fast on these two days. One is the day of Fitr (at the end of your fasts), and the second one, the day when you eat (the meat) of your sacrifices.

Abu Huraira (Allah be pleased with him) reported that the Messenger of Allah (ﷺ) forbade fasting on these two days. 'Id-ul-Adha and 'Id-ul-Fitr.

Qaza'a related from Abu Sa'id. He said: I heard from him (Abu Sa'id) a hadith which impressed me, and I said to him: Did you hear it from the Messenger of Allah (ﷺ)? Thereupon he said: (Is it possible) that (I should) say about the Messenger of Allah (ﷺ) that which I have not heard? I heard him saying: It is not proper to fast on two days, Adha and Fitr (at the end) of Ramadan.

Abu Sa'id al-Khudri (Allah be pleased with him) reported that the Messenger of Allah (ﷺ) forbade to observe fast on two days the day of Fitr and the day of Sacrifice ('Id-ul-Adha).

Ziyad b. Jubair reported that a person came to Ibn 'Umar (Allah be pleased with them) and said: I had taken a vow that I would fast on the day (but it accidentally) synchronises with the day of Adha or the day of Fitr. Thereupon Ibn 'Umar (Allah be pleased with him) said: Allah, the Exalted, has commanded fulfilling of the vow, but the Messenger of Allah (ﷺ) has forbidden the observance of fast on this day.

'A'isha (Allah be pleased with her) said that the Prophet (ﷺ) forbade to observe fast on two days-the day of Fitr and the day of Adha.

Nubaisha al-Hudhali reported Allah's Messenger (ﷺ) as saying: The days of Tashriq are the days of eating and drinking.

Nabaisha reported that Khalid said: I met Abu Malih and asked him and he narrated it to me from the Messenger of Allah (ﷺ). a hadith like one (narrated above) with this addition:" And remembrance of Allah"

Ibn Ka'b b. Malik reported on the authority of his father that the Messenger of Allah (ﷺ) sent him and Aus b. Hadathan during the days of Tashriq to make this announcement: None but the believer would be admitted into Paradise, and the days of Mina' are the days meant for eating and drinking.

This hadith has been narrated on the authority of Ibrahim b. Tahman with the same chain of transmitters but with this variation that he said: Both of them made the announcement."

Muhammad b. 'Abbas b. Ja'far reported: I asked Jabir b. 'Abdullah (Allah be pleased with both of them) as he was circumambulating the House (Ka'ba) whether the Messenger of Allah (ﷺ) had forbidden the fasting on Friday, whereupon he said: Yes, by the Lord of this House.

Muhammad b. 'Abbas b. Ja'far reported that he asked Jabir b. Abdullah (Allah be pleased with them), whether he had heard like this from the Messenger of Allah (ﷺ).

Abu Huraira (Allah be pleased with him) reported the Messenger of Allah (ﷺ) as saying: None among you should observe fast on Friday, but only that he observes fast before it and after it.

Abu Huraira (Allah be pleased with him) reported Allah's Apostle (ﷺ) as saying: Do not single out the night (preceding) Friday among the nights for prayer and do not single out Friday among days for fasting but only when anyone among you is accustomed to fast (on dates) which coincide with this day (Friday).

Salama b. Akwa' (Allah be pleased with him) reported that when this verse was revealed: "And as for those who can fast (but do not) expiation is the feeding of a needy person" (ii. 183), (he who liked to observe fast did observe it) and he who felt reluctant to observe it ate and expiated till the verse was revealed which abrogated it.

Salama b. Akwa' reported: We, during the lifetime of the Messenger of Allah (ﷺ), in one month of Ramadan (observed fast according to our liking). He who wished to fast lasted and he who wished to break broke it and fed a needy person as an expiation 1544 till this verse was revealed:" He who witnesses among you the month (of Ramadan) he should observe fast during it" (ii. 184).

Abu Salama reported: I heard 'A'isha (Allah be pleased with her) as saying: I had to complete some of the fasts of Ramadan, but I could not do it but during the month of Sha'ban due to my duties to the Messenger of Allah (ﷺ) or with the Messenger of Allah (ﷺ).

This hadith is narrated on the authority of Yahya b. Sa'id with the same chain of transmitters but with this variation that he said that ('A'isha did not observe fast but in Sha'ban) out of regard for the Messenger of Allah (ﷺ).

In another version of the previous hadith, the words are: " Yahya said: I think it was due to the regard for the Messenger of Allah (ﷺ)."

This hadith is reported on the authority of Yahya with the same chain of transmitters but no mention is made of the duty to the Messenger of Allah (ﷺ).

'A'isha reported: If one amongst us had to break fasts (of Ramadan due to natural reasons, i. e. menses) during the life of the Messenger of Allah (ﷺ) she could not find it possible to complete them so long she had been in the presence of Allah's Messenger (ﷺ) till Sha'ban commenced.

'A'isha (Allah be pleased with her) reported Allah's Messenger (ﷺ) as saying: If anyone dies in a state (that he had to complete) some fasts, his heir must fast on his behalf.

Ibn 'Abbas (Allah be pleased with both of them) reported: A woman came to the Messenger of Allah (ﷺ) and said: My mother has died, and fasts of a month are due from her. Thereupon he said: Don't you see that if debt was due from her, would you not pay it? She said: Yes (I would pay on her behalf). Thereupon he said: The debt of Allah deserves its payment more than (the payment of anyone else).

Ibn 'Abbas (Allah be pleased with them) reported: A man came to the Messenger of Allah (ﷺ) and said: Messenger of Allah, my mother has died (in a state) that she had to observe fasts of a month (of Ramadan). Should I complete (them) on her behalf? thereupon he (the Holy Prophet) said: Would you not pay the debt if your mother had died (without paying it)? He said: Yes. He (the Holy Prophet) said: The debt of Allah deserves more that it should he paid.

This hadith has been narrated on the authority of Ibn 'Abbas (Allah be pleased with them) from the Messenger of Allah (ﷺ).