#ramadan (39)

[Machine] She breaks her fast and feeds a poor person in place of each day with a measure of wheat. Abu Sa'id added in his narration: Al-Shafi'i said: Malik and the people of knowledge agree with her to observe the fast, but in addition to that, she should make up for the missed days. Malik said: She must make up for the missed days because Allah says: "Whoever among you is ill or on a journey, the same number [of days] should be made up [upon recovery or return]." The sheikh said: It has been narrated by Anas bin Malik from Ja'far bin Muhammad from Ibn Labibah or Ibn Abi Labibah from Abdullah bin Amr bin Uthman that a woman who was fasting while pregnant became very thirsty in Ramadan. Ibn Umar was asked about her, so he ordered her to break her fast and feed a poor person in place of each day. Then, when she regained her health, he ordered her to make up for the missed days. Abu Ubaid mentioned this in his book on abrogation and the abrogated. And it was narrated by Ibn Abi Maryam from Anas bin Malik that Mujahid said: She breaks her fast, feeds a poor person, and makes up for the missed days. And in a narration by Qatadah from Al-Hasan al-Basri, it was said: They both break their fasts and make up for the missed days. And in a narration by Yunus bin Ubaid from Al-Hasan al-Murdi, if a breastfeeding woman fears for herself, she breaks her fast, feeds a poor person, and makes up for the missed days.  

تُفْطِرُ وَتُطْعِمُ مَكَانَ كُلِّ يَوْمٍ مِسْكِينًا مُدًّا مِنْ حِنْطَةٍ زَادَ أَبُو سَعِيدٍ فِي حَدِيثِهِ قَالَ الشَّافِعِيُّ قَالَ مَالِكٌ وَأَهْلُ الْعِلْمِ يَرَوْنَ عَلَيْهَا مَعَ ذَلِكَ الْقَضَاءَ قَالَ مَالِكٌ عَلَيْهَا الْقَضَاءُ؛ لِأَنَّ اللهَ تَعَالَى يَقُولُ فَمَنْ كَانَ مِنْكُمْ مَرِيضًا أَوْ عَلَى سَفَرٍ فَعِدَّةٌ مِنْ أَيَّامٍ أُخَرَ قَالَ الشَّيْخُ وَقَدْ رَوَى أَنَسُ بْنُ عِيَاضٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنِ ابْنِ لَبِيبَةَ أَوِ ابْنِ أَبِي لَبِيبَةَ عَنْ عَبْدِ اللهِ بْنِ عَمْرِو بْنِ عُثْمَانَ أَنَّ امْرَأَةً صَامَتْ حَامِلًا فَاسْتَعْطَشَتْ فِي رَمَضَانَ فَسُئِلَ عَنْهَا ابْنُ عُمَرَ فَأَمَرَهَا أَنْ تُفْطِرَ وَتُطْعِمَ كُلَّ يَوْمٍ مِسْكِينًا مُدًّا ثُمَّ لَا يُجْزِئُهَا فَإِذَا صَحَّتْ قَضَتْهُ ذَكَرَهُ أَبُو عُبَيْدٍ فِي كِتَابِ النَّاسِخِ وَالْمَنْسُوخِ عَنِ ابْنِ أَبِي مَرْيَمَ عَنْ أَنَسِ بْنِ عِيَاضٍ وَهَذَا قَوْلُ مُجَاهِدٍ تُفْطِرُ وَتُطْعِمُ وَتَقْضِي وَفِي رِوَايَةِ قَتَادَةَ عَنِ الْحَسَنِ الْبَصْرِيِّ تُفْطِرَانِ وَتَقْضِيَانِ وَفِي رِوَايَةِ يُونُسَ بْنِ عُبَيْدٍ عَنِ الْحَسَنِ الْمُرْضِعُ إِذَا خَافَتْ أَفْطَرَتْ وَأَطْعَمَتْ وَالْحَامِلُ إِذَا خَافَتْ عَلَى نَفْسِهَا أَفْطَرَتْ وَقَضَتْ كَالْمَرِيضِ  

[Machine] Uthman and Ali used to pray the Maghrib prayer while looking at the dark night, then they would break their fast after the prayer. This was in Ramadan. Ash-Shafi'i said in Al-Mabsut that it seems they intentionally delayed breaking their fast because they preferred to leave it after it was permissible for them, and they became those who break their fast without eating or drinking. This is because fasting is not valid at night.  

وَعُثْمَانَ ؓ كَانَا يُصَلِّيَانِ الْمَغْرِبَ حِينَ يَنْظُرَانِ إِلَى اللَّيْلِ الْأَسْوَدِ ثُمَّ يُفْطِرَانِ بَعْدَ الصَّلَاةِ وَذَلِكَ فِي رَمَضَانَ قَالَ الشَّافِعِيُّ فِي الْمَبْسُوطِ كَأَنَّهُمَا يَرَيَانِ تَأْخِيرَ ذَلِكَ وَاسِعًا؛ لِأَنَّهُمَا يَعْمَدَانِ الْفَضْلَ لِتَرْكِهِ بَعْدَ أَنْ أُبِيحَ لَهُمَا وَصَارَا مُفْطِرَيْنِ بِغَيْرِ أَكْلٍ وَشُرْبٍ؛ لِأَنَّ الصَّوْمَ لَا يَصْلُحُ فِي اللَّيْلِ  

[Machine] We traveled with the Messenger of Allah ﷺ during Ramadan, and the fasting person did not blame the one who broke their fast, nor did the one who broke their fast blame the fasting person. This is the wording of the hadith of Abu Abdullah, and in the narration of Abu Al-Husayn, some of us were fasting and some of us broke their fast, and the fasting person did not blame the one who broke their fast, nor did the one who broke their fast blame the fasting person.  

سَافَرْنَا مَعَ رَسُولِ اللهِ ﷺ فِي رَمَضَانَ فَلَمْ يَعِبِ الصَّائِمُ عَلَى الْمُفْطِرِ وَلَا الْمُفْطِرُ عَلَى الصَّائِمِ لَفْظُ حَدِيثِ أَبِي عَبْدِ اللهِ وَفِي رِوَايَةِ أَبِي الْحُسَيْنِ فَمِنَّا الصَّائِمُ وَمِنَّا الْمُفْطِرُ فَلَمْ يَعِبِ الصَّائِمُ عَلَى الْمُفْطِرِ وَلَا الْمُفْطِرُ عَلَى الصَّائِمِ  

[Machine] The Messenger of Allah ﷺ fasted during Ramadan while he was traveling, and he also encountered Ramadan while traveling and broke his fast.  

وَافَقَ رَسُولُ اللهِ ﷺ رَمَضَانَ فِي سَفَرٍ فَصَامَهُ وَوَافَقَهُ رَمَضَانُ فِي سَفَرٍ فَأَفْطَرَهُ  

[Machine] Whoever fasts Ramadan while traveling, should make up for it. I asked Abu Qirsaafa, a companion of the Messenger of Allah ﷺ, he said, "If I were to fast and continue fasting until ten days had passed, I would not make up for it." And it was narrated from Abdurrahman ibn Awf that he said, "The fasting person while traveling is like someone who breaks his fast while in a settled place." This narration is supported, but the chain of transmission is weak.  

مَنْ صَامَ رَمَضَانَ فِي السَّفَرِ فَلْيَقْضِهِ فَسَأَلْتُ أَبَا قِرْصَافَةَ رَجُلٌ مِنْ أَصْحَابِ رَسُولِ اللهِ ﷺ قَالَ لَوْ صُمْتُ ثُمَّ صُمْتُ حَتَّى عَدَّ عَشْرًا لَمْ أَقْضِهِ وَرُوِيَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ أَنَّهُ قَالَ الصَّائِمُ فِي السَّفَرِ كَالْمُفْطِرِ فِي الْحَضَرِ وَهُوَ مَوْقُوفٌ وَفِي إِسْنَادِهِ انْقِطَاعٌ وَرُوِيَ مَرْفُوعًا وَإِسْنَادُهُ ضَعِيفٌ  

[Machine] The Messenger of Allah ﷺ said: "Whoever is traveling on a journey and finds Shiba', they should fast wherever they are when Ramadan comes upon them." Al-Bukhari said: "Abdus Samad bin Habib, the narrator of this hadith, is not reliable, and Al-Bukhari does not consider this hadith to be significant."  

قَالَ رَسُولُ اللهِ ﷺ مَنْ كَانَ فِي سَفَرٍ عَلَى حَمُولَةٍ يَأْوِي إِلَى شِبَعٍ فَلْيَصُمْ حَيْثُ أَدْرَكَهُ رَمَضَانُ قَالَ الْبُخَارِيُّ عَبْدُ الصَّمَدِ بْنُ حَبِيبٍ مُنْكَرُ الْحَدِيثِ ذَاهِبٌ وَلَمْ يَعُدَّ الْبُخَارِيُّ هَذَا الْحَدِيثَ شَيْئًا  

[Machine] He said, "I prefer to break my fast during Ramadan while travelling than to fast"  

أَنَّهُ قَالَ لَأَنْ أُفْطِرَ فِي رَمَضَانَ فِي السَّفَرِ أَحَبُّ إِلَيَّ مِنْ أَنْ أَصُومَ  

[Machine] 'Ubaidah said, "If a person travels while having fasted part of Ramadan, then they should continue fasting for the remaining days." He recited this verse, "So whoever sights the month, let him fast it." (Surah Al-Baqarah 2:185) Abu Al-Bakhtari said, "Ibn Abbas said, and he was the most knowledgeable among us, whoever wishes can fast, and whoever wishes can break their fast."  

قَالَ عُبَيْدَةُ إِذَا سَافَرَ الرَّجُلُ وَقَدْ صَامَ مِنْ رَمَضَانَ شَيْئًا فَلْيَصُمْ مَا بَقِيَ قَالَ وَقَرَأَ هَذِهِ الْآيَةَ {فَمَنْ شَهِدَ مِنْكُمُ الشَّهْرَ فَلْيَصُمْهُ} [البقرة 185] قَالَ وَقَالَ أَبُو الْبَخْتَرِيُّ قَالَ ابْنُ عَبَّاسٍ وَكَانَ أَفْقَهَ مِنَّا مَنْ شَاءَ صَامَ وَمَنْ شَاءَ أَفْطَرَ  

I asked AbulAshhab: Did AbdurRahman ibn Tarafah meet his grandfather Arfajah? He replied: Yes. (Using translation from Abū Dāʾūd 4233)   

نَعَمْ  

[Machine] We sighted the crescent of Ramadan while we were still fast encased. Some of us observed the fast, while others broke it. Then, 'Umar came to us with a booklet written by him. In the booklet, it says, "When you see the crescent during the day, do not break your fast until two trustworthy Muslim witnesses testify that they have sighted it yesterday." The shaykh means by this another crescent of Ramadan.  

أَهْلَلْنَا هِلَالَ رَمَضَانَ وَنَحْنُ بِخَانِقِينَ فَمِنَّا مَنْ صَامَ وَمِنَّا مَنْ أَفْطَرَ قَالَ فَجَاءَنَا كِتَابُ عُمَرَ ؓ إِذَا رَأَيْتُمُ الْهِلَالَ نَهَارًا فَلَا تُفْطِرُوا حَتَّى يَشْهَدَ شَاهِدَانِ مُسْلِمَانِ أَنَّهُمَا رَأَيَاهُ بِالْأَمْسِ قَالَ الشَّيْخُ يُرِيدُ بِهِ هِلَالَ آخِرِ رَمَضَانَ  

[Machine] The Messenger of Allah ﷺ said, "The shade of Ramadan protects you from the heat of the Messenger of Allah ﷺ. No month has passed over the Muslims that is better for them than it, nor has a month passed over the hypocrites that is worse for them than it. Indeed, Allah writes their rewards and voluntary acts of worship before they enter it, and He writes their sins and misfortunes before they enter it. This is because the believer counts his expenses for worship, while the hypocrite counts the faults of the Muslims and follows their weaknesses. So, it is a gain for the believer that the sinful person takes advantage of."  

قَالَ رَسُولُ اللهِ ﷺ أَظَلَّكُمْ شَهْرُ رَمَضَانَ بِمَحْلُوفِ رَسُولِ اللهِ ﷺ مَا مَضَى عَلَى الْمُسْلِمِينَ شَهْرٌ خَيْرٌ لَهُمْ مِنْهُ وَلَا بِالْمُنَافِقِينَ شَهْرٌ شَرٌّ لَهُمْ مِنْهُ بِمَحْلُوفِ رَسُولِ اللهِ ﷺ إِنَّ اللهَ ﷻ يَكْتُبُ أَجْرَهُ وَنَوَافِلَهُ مِنْ قَبْلِ أَنْ يَدْخُلَ وَيَكْتُبَ وِزْرَهُ وَشَقَاءَهُ قَبْلَ أَنْ يَدْخُلَ وَذَلِكَ أَنَّ الْمُؤْمِنَ يَعُدُّ لَهُ النَّفَقَةَ لِلْعِبَادَةِ وَأَنَّ الْمُنَافِقَ يَعُدُّ فِيهِ غَفَلَاتِ الْمُسْلِمِينَ وَاتِّبَاعَ عَوْرَاتِهِمْ فَهُوَ غَنْمٌ لِلْمُؤْمِنِ يغْتَنِمُهُ الْفَاجِرُ 8503 أَخْبَرْنَاهُ أَبُو عَبْدِ اللهِ الْحَافِظُ أَخْبَرَنِي أَبُو بَكْرٍ مُحَمَّدُ بْنُ عَبْدِ اللهِ الْوَرَّاقُ أنبأ الْحَسَنُ بْنُ سُفْيَانَ ثنا حِبَّانُ بْنُ مُوسَى عَنِ ابْنِ الْمُبَارَكِ عَنْ كَثِيرِ بْنِ زَيْدٍ حَدَّثَنِي عَمْرُو بْنُ تَمِيمٍ عَنْ أَبِيهِ أَنَّهُ سَمِعَ أَبَا هُرَيْرَةَ فَذَكَرَ الْحَدِيثَ بِنَحْوِهِ إِلَّا أَنَّهُ قَالَ وَنَقْمَةٌ لِلْفَاجِرِ  

[Machine] The Messenger of Allah ﷺ was the most generous of people in doing good, and he was even more generous in Ramadan when Jibril ﷺ would meet him every night until he was taken to him. Jibril ﷺ would recite the Quran to him, and when the Messenger of Allah ﷺ would meet him, he would be more generous in doing good than the gentle wind. Abu Abdullah Al-Hafiz informed us, Abu Bakr ibn Abdullah informed me, Al-Hasan ibn Sufyan narrated to me, Mansur ibn Abi Muzahim said, and Al-Husayn ibn Muhammad ibn Yahya Ad-Darimi narrated to me, Abdulah ibn Muhammad ibn Abdullah Al-Aziz narrated to me, Muhammad ibn Ja'far Al-Warkanini said: Ibrahim ibn Sa'd narrated to me from Az-Zuhri and he mentioned it in a similar way.  

كَانَ رَسُولُ اللهِ ﷺ أَجْوَدَ النَّاسِ بِالْخَيْرِ وَكَانَ أَجْوَدَ مَا يَكُونُ فِي رَمَضَانَ حِينَ يَلْقَاهُ جَبْرَائِيلُ عَلَيْهِ السَّلَامُ وَكَانَ جَبْرَائِيلُ يَلْقَاهُ كُلَّ لَيْلَةٍ فِي رَمَضَانَ حَتَّى يَنْسَلِخَ يَعْرِضُ عَلَيْهِ النَّبِيُّ ﷺ الْقُرْآنَ فَإِذَا لَقِيَهُ جَبْرَائِيلُ كَانَ رَسُولُ اللهِ ﷺ أَجْوَدَ بِالْخَيْرِ مِنَ الرِّيحِ الْمُرْسَلَةِ 8516 وَأَخْبَرَنَا أَبُو عَبْدِ اللهِ الْحَافِظُ أَخْبَرَنِي أَبُو بَكْرِ بْنُ عَبْدِ اللهِ أنبأ الْحَسَنُ بْنُ سُفْيَانَ ثنا مَنْصُورُ بْنُ أَبِي مُزَاحِمٍ ح قَالَ وَحَدَّثَنِي الْحُسَيْنُ بْنُ مُحَمَّدِ بْنِ يَحْيَى الدَّارِمِيُّ أنبأ عَبْدُ اللهِ بْنُ مُحَمَّدِ بْنِ عَبْدِ الْعَزِيزِ ثنا مُحَمَّدُ بْنُ جَعْفَرٍ الْوَرْكَانِيُّ قَالَا ثنا إِبْرَاهِيمُ بْنُ سَعْدٍ عَنِ الزُّهْرِيِّ فَذَكَرَهُ بِنَحْوِهِ  

[Machine] The Prophet ﷺ used to uncover himself and seclude himself from women in the last ten nights of Ramadan.  

كَانَ النَّبِيُّ ﷺ إِذَا كَانَ الْعَشْرُ الْأَوَاخِرُ مِنْ رَمَضَانَ شَمَّرَ الْمِئْزَرَ وَاعْتَزَلَ النِّسَاءَ  

"عَنْ عَلِىٍّ قَالَ: كَانَ النَّبِىُّ ﷺ إِذَا كَانَ الْعَشْرُ الأَوَاخِرُ مِنْ رَمَضَانَ شَمَّرَ الْمِئْزَرَ، وَاعْتَزَلَ النِّسَاءَ".  

[Machine] Narrated Aisha, the wife of Prophet Muhammad, may ﷺ , said that the Prophet used to observe I'tikaf (seclusion for worship) during the last ten days of Ramadan until Allah (God) took him. After him, his wives also observed I'tikaf. The Sunnah (tradition) of I'tikaf is that one should not leave except for necessities and should not return while being sick or have any physical contact with women. And I'tikaf should only be observed in a congregational mosque. The Sunnah for those who observe I'tikaf is to fast.  

عَنْ عَائِشَةَ زَوْجِ النَّبِيِّ ﷺ أَنَّ النَّبِيَّ ﷺ كَانَ يَعْتَكِفُ الْعَشْرَ الْأَوَاخِرَ مِنْ رَمَضَانَ حَتَّى تَوَفَّاهُ اللهُ ﷻ ثُمَّ اعْتَكَفَ أَزْوَاجُهُ مِنْ بَعْدِهِ وَالسُّنَّةُ فِي الْمُعْتَكِفِ أَنْ لَا يَخْرُجَ إِلَّا لِلْحَاجَةِ الَّتِي لَا بُدَّ مِنْهَا وَلَا يَعُودُ مَرِيضًا وَلَا يَمَسُّ امْرَأَةً وَلَا يُبَاشِرُهَا وَلَا اعْتِكَافَ إِلَّا فِي مَسْجِدِ جَمَاعَةٍ وَالسُّنَّةُ فِيمَنِ اعْتَكَفَ أَنْ يَصُومَ  

[Machine] Aisha, the wife of the Prophet ﷺ , narrated that the Prophet ﷺ used to observe i'tikaf during the last ten days of Ramadan until his death. After him, his wives also observed i'tikaf. The Sunnah (recommended practice) regarding i'tikaf is that one should not leave except for necessary matters that cannot be avoided, should not return while being sick, should not have sexual relations with his wife, and should observe i'tikaf only in a congregation mosque. The Sunnah for those observing i'tikaf is to fast.  

عَنْ عَائِشَةَ زَوْجِ النَّبِيِّ ﷺ أَنَّ النَّبِيَّ ﷺ كَانَ يَعْتَكِفُ الْعَشْرَ الْأَوَاخِرَ مِنْ رَمَضَانَ حَتَّى تَوَفَّاهُ اللهُ ثُمَّ اعْتَكَفَ أَزْوَاجُهُ مِنْ بَعْدِهِ وَالسُّنَّةُ فِي الْمُعْتَكِفِ أَنْ لَا يَخْرُجَ إِلَّا لِحَاجَتِهِ الَّتِي لَا بُدَّ لَهُ مِنْهَا وَلَا يَعُودُ مَرِيضًا وَلَا يَمَسُّ امْرَأَتَهُ وَلَا يُبَاشِرُهَا وَلَا اعْتِكَافَ إِلَّا فِي مَسْجِدِ جَمَاعَةٍ وَالسُّنَّةُ فِيمَنِ اعْتَكَفَ أَنْ يَصُومَ  

[Machine] The obligation of Hajj was revealed to the Prophet ﷺ after his migration, and the Messenger of Allah ﷺ opened Mecca in the month of Ramadan and left it in Shawwal. At that time, he appointed 'Attab ibn Asid as its governor. He established the Hajj for the Muslims by the order of the Messenger of Allah ﷺ. The Messenger of Allah ﷺ was in Medina and was capable of performing Hajj along with his wives and most of his companions.

Later, the Messenger of Allah ﷺ left for Tabuk and sent Abu Bakr to lead the Hajj for the people in the ninth year. The Messenger of Allah ﷺ was still in Medina and was capable of performing Hajj, but he did not perform it, nor did his wives or any of his companions until he performed it in the tenth year.

Based on this, we deduced that performing Hajj is obligatory once in a lifetime, with the condition of reaching puberty, and it should be done before death. The Sheikh (scholar) mentioned that this is also mentioned in the reports and historical accounts.

As for the mention of the revelation of the obligation of Hajj after migration, as the Shafi'i scholars have mentioned, our companions have derived it from the Hadith of Ka'b ibn 'Ujrah, indicating that it was revealed during the time of Hudaybiyah.  

نَزَلَتْ فَرِيضَةُ الْحَجِّ عَلَى النَّبِيِّ ﷺ بَعْدَ الْهِجْرَةِ وَافْتَتَحَ رَسُولُ اللهِ ﷺ مَكَّةَ فِي شَهْرِ رَمَضَانَ وَانْصَرَفَ عَنْهَا فِي شَوَّالٍ وَاسْتُخْلِفَ عَلَيْهَا عَتَّابُ بْنُ أَسِيدٍ فَأَقَامَ الْحَجَّ لِلْمُسْلِمِينَ بِأَمْرِ رَسُولِ اللهِ ﷺ وَرَسُولُ اللهِ ﷺ بِالْمَدِينَةِ قَادِرٌ عَلَى أَنْ يَحُجَّ وَأَزْوَاجُهُ وَعَامَّةُ أَصْحَابِهِ ثُمَّ انْصَرَفَ رَسُولُ اللهِ ﷺ عَنْ تَبُوكَ فَبَعَثَ أَبَا بَكْرٍ فَأَقَامَ الْحَجَّ لِلنَّاسِ سَنَةَ تِسْعٍ وَرَسُولُ اللهِ ﷺ بِالْمَدِينَةِ قَادِرٌ عَلَى أَنْ يَحُجَّ لَمْ يَحُجَّ هُوَ وَلَا أَزْوَاجُهُ وَلَا أَحَدٌ مِنْ أَصْحَابِهِ حَتَّى حَجَّ سَنَةَ عَشْرٍ فَاسْتَدْلَلْنَا عَلَى أَنَّ الْحَجَّ فَرْضُهُ مَرَّةٌ فِي الْعُمُرِ أَوَّلُهُ الْبُلُوغُ وَآخِرُهُ أَنْ يَأْتِيَ بِهِ قَبْلَ مَوْتِهِ قَالَ الشَّيْخُ وَهَذَا الَّذِي ذَكَرَهُ الشَّافِعِيُّ رَحِمَهُ اللهُ مَوْجُودٌ فِي الْأَخْبَارِ وَالتَّوَارِيخِ أَمَّا مَا ذَكَرَهُ مِنْ نُزُولِ فَرِيضَةِ الْحَجِّ بَعْدَ الْهِجْرَةِ فَكَمَا قَالَ وَاسْتَدَلَّ أَصْحَابُنَا بِحَدِيثِ كَعْبِ بْنِ عُجْرَةَ عَلَى أَنَّهَا نَزَلَتْ زَمَنَ الْحُدَيْبِيَةِ  

[Machine] The Battle of Hudaibiya took place in the sixth year after the Prophet's migration to Medina, in the month of Dhu al-Qa'da. The Treaty of Hudaibiya took place in the month of Dhu al-Qa'da in the seventh year. The conquest of Mecca took place in the month of Ramadan in the eighth year. Then, the Prophet ﷺ went out from there to Hunayn and Taif. When he returned in the month of Shawwal, he performed Umrah from Ji'ranah. Then, Attab bin Asid performed Hajj and the Messenger of Allah ﷺ used his Hajj as a model for the people. Abu Bakr performed Hajj in the ninth year, following the example of the Prophet ﷺ. Then, the Prophet ﷺ performed Hajj in the tenth year after his migration to Medina, which is known as the Farewell Pilgrimage. This indicates that the order of conquest, the use of Attab bin Asid's Hajj, followed by Abu Bakr's in the ninth year, and then the Prophet's in the tenth year, is as mentioned by Imam Shafi'i, may Allah have mercy on him. This is well-known among the people of military expeditions and is mentioned in the connected narrations separately.  

كَانَتِ الْحُدَيْبِيَةُ سَنَةَ سِتٍّ بَعْدَ مَقْدِمِ النَّبِيِّ ﷺ الْمَدِينَةَ فِي ذِي الْقَعْدَةِ وَكَانَتِ الْقَضِيَّةُ فِي ذِي الْقَعْدَةِ سَنَةَ سَبْعٍ وَكَانَ الْفَتْحُ فِي رَمَضَانَ سَنَةَ ثَمَانٍ ثُمَّ خَرَجَ النَّبِيُّ ﷺ مِنْ فَوْرِهِ إِلَى حُنَيْنٍ وَالطَّائِفِ فَلَمَّا رَجَعَ فِي شَوَّالٍ اعْتَمَرَ مِنَ الْجِعْرَانَةِ ثُمَّ حَجَّ عَتَّابُ بْنُ أَسِيدٍ فَأَقَامَ لِلنَّاسِ الْحَجَّ اسْتَعْمَلَهُ رَسُولُ اللهِ ﷺ عَلَى الْحَجِّ ثُمَّ حَجَّ أَبُو بَكْرٍ سَنَةَ تِسْعٍ اسْتَعْمَلَهُ النَّبِيُّ ﷺ ثُمَّ حَجَّ النَّبِيُّ ﷺ سَنَةَ عَشْرٍ مِنْ مَقْدِمِهِ الْمَدِينَةَ وَهِيَ حَجَّةُ الْوَدَاعِ وَفِي هَذَا دَلَالَةٌ عَلَى أَنَّ أَمْرَ الْفَتْحِ وَاسْتِعْمَالَ عَتَّابِ بْنِ أَسِيدٍ ثُمَّ اسْتِعْمَالُ أَبِي بَكْرٍ فِي سَنَةِ تِسْعٍ ثُمَّ حَجُّهُ سَنَةَ عَشْرٍ مَا قَالَهُ الشَّافِعِيُّ رَحِمَهُ اللهُ وَهُوَ مَشْهُوَرٌ فِيمَا بَيْنَ أَهْلِ الْمَغَازِي مَذْكُورٌ فِي الْأَحَادِيثِ الْمَوْصُولَةِ مُفَرَّقًا  

[Machine] "And Abu Abdullah Al-Hafiz, Abu Abdullah Al-Susi, and Abu Abdullah Al-Sulami, all from the hearing of Asil, informed us, they said: Abu Al-Abbas Muhammad ibn Ya'qub informed us, Sa'id ibn Uthman Al-Tanukhi narrated to us, Bashr ibn Bakr narrated to us, Al-Awza'i narrated to me, Yahya ibn Abi Kathir narrated to me, Abu Salama ibn Abdullah ibn Abdul Rahman narrated to me, Ibn Umm Maqil Al-Asadiyyah said: My mother said, 'O Messenger of Allah, I want to perform Hajj but my camel is lame. What do you command me?' Then he said, 'Perform Umrah in Ramadan, for Umrah in Ramadan is equal to Hajj.'"  

وَأَخْبَرَنَا أَبُو عَبْدِ اللهِ الْحَافِظُ وَأَبُو عَبْدِ اللهِ السُّوسِيُّ وَأَبُو عَبْدِ الرَّحْمَنِ السُّلَمِيُّ مِنْ أَصْلِ سَمَاعِهِ قَالُوا ثنا أَبُو الْعَبَّاسِ مُحَمَّدُ بْنُ يَعْقُوبَ ثنا سَعِيدُ بْنُ عُثْمَانَ التَّنُوخِيُّ ثنا بِشْرُ بْنُ بَكْرٍ ثنا الْأَوْزَاعِيُّ حَدَّثَنِي يَحْيَى بْنُ أَبِي كَثِيرٍ حَدَّثَنِي أَبُو سَلَمَةَ بْنِ عَبْدِ الرَّحْمَنِ حَدَّثَنِي ابْنُ أُمِّ مَعْقِلٍ الْأَسَدِيَّةِ قَالَ قَالَتْ أُمِّي يَا رَسُولَ اللهِ إِنِّي أُرِيدُ الْحَجَّ وَجَمَلِي أَعْجَفُ فَمَا تَأْمُرُنِي فَقَالَ اعْتَمِرِي فِي رَمَضَانَ فَإِنَّ عُمْرَةً فِي رَمَضَانَ كَحَجَّةٍ  

[Machine] I was with the Prophet ﷺ, and a woman came to him and said, "O Messenger of Allah, in which months should I perform Umrah?" He replied, "In Ramadan, for performing Umrah in Ramadan is equal to performing Hajj." This is the wording of the narration of Abu Abdullah (Imam Bukhari) and it is also narrated by Ibn Uyaynah from Dawud al-Awdi, and in another narration by Abdul Khalq bin Khunbash, and in the narration of Bayan from al-Sha'bi from Wahb bin Khunbash. Wahb bin Khunbash also said, "This is the most authentic narration."  

كُنْتُ عِنْدَ النَّبِيِّ ﷺ فَأَتَتْهُ امْرَأَةٌ فَقَالَتْ يَا رَسُولَ اللهِ فِي أِيِّ الشُّهُوَرِ أَعْتَمِرُ؟ قَالَ فِي رَمَضَانَ فَإِنَّ عُمْرَةً فِي رَمَضَانَ تَعْدِلُ حَجَّةً لَفْظُ حَدِيثِ أَبِي عَبْدِ اللهِ وَكَذَلِكَ قَالَهُ ابْنُ عُيَيْنَةَ عَنْ دَاوُدَ الْأَوْدِيِّ وَفِي رِوَايَةِ عَبْدِ الْخَالِقِ وَهْبُ بْنُ خَنْبَشٍ وَرِوَايَةُ بَيَانٍ عَنِ الشَّعْبِيِّ عَنْ وَهْبِ بْنِ خَنْبَشٍ قَالَ الْبُخَارِيُّ وَهْبٌ أَصَحُّ  

[Machine] I said to Ibn Umar, "O Abu Abdur Rahman, a group claims that there is no predestination. Is there anyone among them from us?" He replied, "No." So I said to him, "Then inform them from me that Ibn Umar is innocent in the sight of Allah from all of you, and you are innocent in his sight. I heard Umar ibn Al-Khattab saying, while we were sitting with the Messenger of Allah ﷺ, a man with disheveled hair and clothes that showed he had been traveling approached and did not seek permission to join us, but rather sat in front of the Messenger of Allah ﷺ just as one of us would sit in prayer. Then he placed his hand on the Messenger of Allah's ﷺ knee and said, 'O Muhammad, what is Islam?' The Messenger of Allah ﷺ replied, 'Islam is to testify that there is no god but Allah and that Muhammad is the Messenger of Allah, to establish the prayer, to give the obligatory charity, to perform pilgrimage to the House, to observe fasting during the month of Ramadan.' The man said, 'If I said that, would I be considered a Muslim?' The Messenger of Allah ﷺ said, 'Yes.' The man said, 'You have spoken the truth.' And he mentioned the hadith."  

قُلْتُ لِابْنِ عُمَرَ يَا أَبَا عَبْدِ الرَّحْمَنِ إِنَّ قَوْمًا يَزْعُمُونَ أَنْ لَيْسَ قَدَرٌ قَالَ فَهَلْ عِنْدَنَا مِنْهُمْ أَحَدٌ؟ قَالَ قُلْتُ لَا قَالَ فَأَبْلِغْهُمْ عَنِّي إِذَا لَقِيتَهُمْ أَنَّ ابْنَ عُمَرَ بَرِيءٌ إِلَى اللهِ مِنْكُمْ وَأَنْتُمْ بُرَءَاءٌ مِنْهُ سَمِعْتُ عُمَرَ بْنَ الْخَطَّابِ ؓ يَقُولُ بَيْنَمَا نَحْنُ جُلُوسٌ عِنْدَ رَسُولِ اللهِ ﷺ إِذْ جَاءَ رَجُلٌ عَلَيْهِ سَحْنَاءُ سَفَرٍ وَلَيْسَ مِنْ أَهْلِ الْبَلَدِ يَتَخَطَّى حَتَّى وَرِكِ بَيْنَ يَدَيْ رَسُولِ اللهِ ﷺ كَمَا يَجْلِسُ أَحَدُنَا فِي الصَّلَاةِ ثُمَّ وَضَعَ يَدَهُ عَلَى رُكْبَتَيْ رَسُولِ اللهِ ﷺ فَقَالَ يَا مُحَمَّدُ مَا الْإِسْلَامُ؟ قَالَ أَنْ تَشْهَدَ أَنْ لَا إِلَهَ إِلَّا اللهُ وَأَنَّ مُحَمَّدًا رَسُولُ اللهِ وَأَنْ تُقِيمَ الصَّلَاةَ وَتُؤْتِيَ الزَّكَاةَ وَتَحُجَّ الْبَيْتَ وَتَعْتَمِرَ وَتَغْتَسِلَ مِنَ الْجَنَابَةِ وَتُتِمَّ الْوُضُوءَ وَتَصُومَ رَمَضَانَ قَالَ فَإِنْ قُلْتُ هَذَا فَأَنَا مُسْلِمٌ؟ قَالَ نَعَمْ قَالَ صَدَقْتَ وَذَكَرَ الْحَدِيثَ  

"عن عمر بن الخطاب قال: بينا نحن جلوسٌ عند النبى ﷺ في أناسٍ إذ جاءَ رجلٌ ليس عليه سحناء سفر وليس من أهل البلد، يتخطى حتى وَرِك بين يدى رسول اللَّه ﷺ كما يَجلِس أحدُنَا في الصلاة، ثم وضع يده على ركبتى رسول اللَّه ﷺ فقال: يا محمد ما الإسلامُ؟ قال: الإسلام أن تشهدَ أن لا إله إلا اللَّه وأن محمدًا رسول اللَّه، وأن تقيم الصلاةَ، وتؤتى الزكاة، وتحج وتعتمر وتغتسلَ من الجنابَة، وتُتم الوضوء، وتصوم رمضانَ، قال: فإن فعلت هذا فأنا مسلم؟ قال: نعم، قال: صدقت يا محمد، قال: ما الإيمان؟ قال: أن تؤمن باللَّه وملائكته وكتبه ورسله وتؤمن بالجنةِ والنارِ والميزانِ، وتؤمن بالبعثِ بعد الموت وتؤمن بالقدرِ خيرِه وشره، قال: فإذا فعلتُ هذا فأنا مؤمن؟ قال: نعم قال: صدقت".  

"عَنْ محاربِ بن دِثَار عن عمرَ قالَ: بينما نحنُ عند رسول الله ﷺ إذا أتاه رجلٌ أبيضُ الثيابِ، طيبُ الريحِ فوضعَ يده على ركبةِ رسول الله ﷺ فقال: يا رسول الله ما الإيمانُ؟ قال: أن تؤمن بالله واليومِ الآخر والملائكةِ والكتابِ والنبيينَ والجنةِ والنارِ، وبالقدر خيرهِ وشرَّه، قال: فإذا فعلت ذلك فأنا مؤمنٌ؟ قال: نعم، قال: صدقت، فعجبنا من قوله لرسول الله ﷺ : صدقت، قال: فما الإسلام؟ قال: تقيمُ الصلاة، وتؤتى الزكاةَ وتحجُّ البيتَ، وتصومُ رمضان، وتغتسل من الجنَابَةِ، قال: فإذا أنا فعلتُ ذلك فأنا مسلمٌ؟ قال: نعم، قال: صدقت: فتعجبنا من قوله لرسول الله ﷺ صدقت، قال: فما الإحسانُ؟ قال: أن تعبد الله كأنك تراه فإن لم تره فإنه يراك، قال: صدقت، قال: فمتى الساعة؟ قال: ما المسئول عنها بأعلم من السائل، قال: صدقت، ثم أدبر، قال رسول الله ﷺ : علىَّ بالرجل، فالتمسوه فلم يقدروا عليه، فقال: هذا جبريل جاءكم ليريَكم دينكم، وما أتانى في صورة قط إلا عرفته قبل مدَّتى هذه".  

[Machine] "He heard Abu Hurairah say that whoever experiences old age and is unable to fast during the month of Ramadan, then they must feed a poor person for each missed day, with a measure of wheat."  

أَنَّهُ سَمِعَ أَبَا هُرَيْرَةَ يَقُولُ مَنْ أَدْرَكَهُ الْكِبَرُ فَلَمْ يَسْتَطِعْ صِيَامَ شَهْرِ رَمَضَانَ فَعَلَيْهِ لِكُلِّ يَوْمٍ مُدٌّ مِنْ قَمْحٍ  

[Machine] We prepared for him loaves of bread and meat, so we fed him the exact amount or even more, meaning thirty men per day.  

جَفَنَّا لَهُ جِفَانًا مِنْ خُبْزٍ وَلَحْمٍ فَأَطْعَمْنَا الْعِدَّةَ أَوْ أَكْثَرَ يَعْنِي مِنْ ثَلَاثِينَ رَجُلًا لِكُلِّ يَوْمٍ رَجُلًا  

[Machine] "To feed a poor person every day, so feed two poor people on my behalf."  

أَنْ يُطْعَمَ عَنْهُ لِكُلِّ يَوْمٍ مِسْكِينٌ فَأَطْعِمُوا عَنِّي مِسْكِينَيْنِ  

[Machine] "In his statement, {and upon those who are able to do so is a ransom of feeding a needy person} [Surah Al-Baqarah 184]. He said that it refers to the elderly who are unable to fast and pregnant women who experience difficulty in fasting. For them, they are to feed a needy person for every day of Ramadan until the end of the month."  

فِي قَوْلِهِ {وَعَلَى الَّذِينَ يُطِيقُونَهُ فِدْيَةٌ طَعَامُ مِسْكِينٍ} [البقرة 184] قَالَ هُوَ الْكَبِيرُ الَّذِي كَانَ يَصُومُ فَيَعْجِزُ وَالْمَرْأَةُ الْحُبْلَى يَشُقُّ عَلَيْهَا فَعَلَيْهِمَا طَعَامُ مِسْكِينٍ لِكُلِّ يَوْمٍ حَتَّى يَنْقَضِيَ شَهْرُ رَمَضَانَ  

[Machine] The Messenger of Allah ﷺ entered upon me, and asked for water to drink. So, I gave him the container and I was fasting. I drank from the same container that the Messenger of Allah ﷺ drank from. I said, "O Messenger of Allah, did I do something wrong? I am unsure if I did the right thing or not. You gave me your container while I was fasting, and I did not want to return it to you." He asked, "Did you do it voluntarily or was it a makeup fast for Ramadan?" I said, "Voluntarily." He said, "The one who fasts voluntarily has the choice to either continue fasting or break it."  

دَخَلَ عَلَيَّ رَسُولُ اللهِ ﷺ فَاسْتَسْقَى فَشَرِبَ فَنَاوَلَنِي سُؤْرَهُ وَأَنَا صَائِمَةٌ فَشَرِبْتُ سُؤْرَ رَسُولِ اللهِ ﷺ فَقُلْتُ يَا رَسُولَ اللهِ فَعَلْتُ شَيْئًا لَا أَدْرِي أَصَبْتُ أَمْ أَخْطَأْتُ نَاوَلْتَنِي سُؤْرَكَ وَأَنَا صَائِمَةٌ فَكَرِهْتُ أَنْ أَرُدَّ سُؤْرَ رَسُولِ اللهِ ﷺ قَالَ أَمُتَطَوِّعَةٌ أَمْ قَضَاءٌ مِنْ رَمَضَانَ؟ قُلْتُ مُتَطَوِّعَةٌ قَالَ الْمُتَطَوِّعُ بِالْخِيَارِ إِنْ شَاءَ صَامَ وَإِنْ شَاءَ أَفْطَرَ  

[Machine] No, rather begin with the right of God, then fulfill it, and afterwards do as you please.  

لَا بَلِ ابْدَأْ بِحَقِّ اللهِ فَاقْضِهِ ثُمَّ تَطَوَّعْ بَعْدُ مَا شِئْتَ  

[Machine] Ali said, "Do not fast in the month of Dhu al-Hijjah and do not observe fasting on Fridays, as I believe it to be unique. Also, do not perform the Tahajjud prayer while you are fasting." It has also been narrated from Al-Hasan that Ali disliked making up missed fasts during the first ten days of Dhu al-Hijjah. This is because he used to see the consecutive making up of fasts as two separate narrations. So, if what is obligatory upon a person to make up exceeds nine days, the consecutive making up is interrupted by the day of sacrifice and the days of Tashreeq.  

قَالَ عَلِيٌّ ؓ لَا تَقْضِ رَمَضَانَ فِي ذِي الْحِجَّةِ وَلَا تَصُمْ يَوْمَ الْجُمُعَةِ أَظُنُّهُ مُنْفَرِدًا وَلَا تَحْتَجِمْ وَأَنْتَ صَائِمٌ وَرُوِيَ أَيْضًا عَنِ الْحَسَنِ عَنْ عَلِيٍّ ؓ فِي كَرَاهِيَةِ الْقَضَاءِ فِي الْعَشْرِ وَهَذَا لِأَنَّهُ كَانَ يَرَى قَضَاءَهُ فِي إِحْدَى الرِّوَايَتَيْنِ عَنْهُ مُتَتَابِعًا فَإِذَا زَادَ مَا وَجَبَ عَلَيْهِ قَضَاؤُهُ عَلَى تِسْعَةِ أَيَّامٍ انْقَطَعَ تَتَابُعُهُ بِيَوْمِ النَّحْرِ وَأَيَّامِ التَّشْرِيقِ  

[Machine] He used to say that this verse was revealed in reference to the zakat of Ramadan.  

أَنَّهُ كَانَ يَقُولُ نَزَلَتْ هَذِهِ الْآيَةُ {قَدْ أَفْلَحُ مَنْ تَزَكَّى وَذَكَرَ اسْمَ رَبِّهِ فَصَلَّى} [الأعلى 15] فِي زَكَاةِ رَمَضَانَ  

[Machine] The Messenger of Allah ﷺ ordained the zakat al-fitr during Ramadan for every free Muslim, whether male or female, young or old, a sa' of dates or a sa' of barley. The wording of their hadith is the same, except that in the hadith of Abu Utbah, it is narrated "for every free Muslim"  

أَنَّ رَسُولَ اللهِ ﷺ فَرَضَ زَكَاةَ الْفِطْرِ مِنْ رَمَضَانَ عَلَى كُلِّ نَفْسٍ مِنَ الْمُسْلِمِينَ حُرٍّ أَوْ عَبْدٍ رَجُلٍ أَوِ امْرَأَةٍ صَغِيرٍ أَوْ كَبِيرٍ صَاعًا مِنْ تَمْرٍ أَوْ صَاعًا مِنْ شَعِيرٍ لَفْظُ حَدِيثِهِمَا سَوَاءٌ إِلَّا أَنَّ فِي حَدِيثِ أَبِي عُتْبَةَ عَنْ كُلِّ نَفْسٍ مِنَ الْمُسْلِمِينَ  

[Machine] On the authority of Al-Hasan Al-Basri about the Zakat of Ramadan, regarding the one who fasts, the measure is a sa' of dates or a sa' of barley.  

عَنِ الْحَسَنِ الْبَصْرِيِّ فِي زَكَاةِ رَمَضَانَ عَلَى مَنْ صَامَ صَاعُ تَمْرٍ أَوْ صَاعُ بُرٍّ  

[Machine] Whoever is here from the people of Medina, inform your brothers as they do not know that the Messenger of Allah ﷺ made this charity obligatory upon every young and old, male and female, free and slave, a Sa' of dates or a Sa' of barley or half a Sa' of wheat. When Ali came and saw the abundance of barley, he said, "If you make it a Sa' of everything." He said, "Al-Hasan used to see it on whoever fasted such and such." He said, "Khatabna (we gave a sermon)" and Muhammad ibn Al-Muthanna reported it from Sahl ibn Yusuf, who said, "We considered Ali ibn Abdullah Al-Madini, and he was asked about the hadith of Ibn Abbas about the Prophet ﷺ in Zakat al-Fitr." He said, "It is a Basri narration and its Isnaad is Mursal." He said, "Ali Al-Hasan did not hear from Ibn Abbas and never saw it when he was in Medina during the days when Ibn Abbas was in Basra." He said, "And Ali told me about the hadith of Al-Hasan. Ibn Abbas gave a sermon in Basra, it is only like the saying of Thabit. Imran ibn Husayn came to us and said like what Mujahid said, but Ali came out to us, and he said like what Al-Hasan said, "Indeed, Suraqah ibn Malik ibn Ju'shum narrated to them from Al-Hasan, he did not hear from Ibn Abbas." The Sheikh Abu Ahmad said, "The hadith of Al-Hasan from Ibn Abbas is Mursal, and we have also narrated from Abu Rajaa Al-Attaridi hearing from Ibn Abbas in this sermon about the charity of Fitr, a sa' of food."  

مَنْ هَاهُنَا مِنَ أَهْلِ الْمَدِينَةِ عَلِّمُوا إِخْوَانَكُمْ فَإِنَّهُمْ لَا يَعْلَمُونَ فَرَضَ رَسُولُ اللهِ ﷺ هَذِهِ الصَّدَقَةَ عَلَى كُلِّ صَغِيرٍ وَكَبِيرٍ ذَكَرٍ وَأُنْثَى حُرٍّ وَعَبْدٍ صَاعٌ مِنْ تَمْرٍ أَوْ صَاعُ شَعِيرٍ أَوْ نِصْفُ صَاعِ قَمْحٍ فَلَمَّا قَدِمَ عَلِيٌّ ؓ وَرَأَى رُخْصَ الشَّعِيرِ قَالَ لَوْ جَعَلْتُمُوهُ صَاعًا مِنْ كُلِّ شَيْءٍ قَالَ وَكَانَ الْحَسَنُ يَرَاهَا عَلَى مَنْ صَامَ كَذَا قَالَ خَطَبَنَا وَرَوَاهُ مُحَمَّدُ بْنُ الْمُثَنَّى عَنْ سَهْلِ بْنِ يُوسُفَ فَقَالَ خَطَبَ وَهُوَ أَصَحُّ 7713 فَقَدْ أَخْبَرَنَا أَبُو عَبْدِ اللهِ الْحَافِظُ أَنْبَأَ الْحَسَنُ بْنُ مُحَمَّدٍ الْإِسْفَرَايِينِيُّ ثنا مُحَمَّدُ بْنُ أَحْمَدَ بْنِ الْبَرَاءِ قَالَ سَمِعْتُ عَلِيَّ بْنَ عَبْدِ اللهِ الْمَدِينِيَّ وَسُئِلَ عَنْ حَدِيثِ ابْنِ عَبَّاسٍ عَنِ النَّبِيِّ ﷺ فِي زَكَاةِ الْفِطْرِ فَقَالَ حَدِيثٌ بَصْرِيٌ وَإِسْنَادُهُ مُرْسَلٌ قَالَ وَقَالَ عَلِيٌّ الْحَسَنُ لَمْ يَسْمَعْ مِنَ ابْنِ عَبَّاسٍ وَمَا رَآهُ قَطُّ كَانَ بِالْمَدِينَةِ أَيَّامَ كَانَ ابْنُ عَبَّاسٍ عَلَى الْبَصْرَةِ قَالَ وَقَالَ لِي عَلِيٌّ فِي حَدِيثِ الْحَسَنِ خَطَبَنَا ابْنُ عَبَّاسٍ بِالْبَصْرَةِ إِنَّمَا هُوَ كَقَوْلِ ثَابِتٍ قَدِمَ عَلَيْنَا عِمْرَانُ بْنُ حُصَيْنٍ وَمَثَلُ قَوْلِ مُجَاهِدٍ خَرَجَ عَلَيْنَا عَلِيٌّ وَكَقَوْلِ الْحَسَنِ إِنَّ سُرَاقَةَ بْنَ مَالِكِ بْنِ جُعْشُمٍ حَدَّثَهُمُ الْحَسَنُ لَمْ يَسْمَعْ مِنَ ابْنِ عَبَّاسٍ قَالَ الشَّيْخُ أَبُو أَحْمَدَ حَدِيثُ الْحَسَنِ عَنِ ابْنِ عَبَّاسٍ مُرْسَلٌ وَقَدْ رُوِّينَا عَنْ أَبِي رَجَاءٍ الْعُطَارِدِيِّ سَمَاعًا مِنَ ابْنِ عَبَّاسٍ فِي هَذِهِ الْخُطْبَةِ فِي صَدَقَةِ الْفِطْرِ صَاعٌ مِنْ طَعَامٍ  

[Machine] About the minor and the adult, the free and the slave: if they give a saa' (a measure) of food, it is accepted from them. And if they give a gift, it is accepted from them. And if they give raisins, it is accepted from them. And if they give salt, it is accepted from them. He said and I consider it, he said, and if they give flour, it is accepted from them. And if they give barley, it is accepted from them. And this is also a narration from Muhammad bin Seereen, who did not hear anything from Ibn Abbas except that it coincides with the narration of Abu Raja Al-Atardi, who is disconnected from Ibn Abbas. So it is more likely to be correct. And the narrator did not doubt it and there is no supporting witness for it, so it should not be relied upon. Allah knows best.  

عَنِ الصَّغِيرِ وَالْكَبِيرِ وَالْحُرِّ وَالْمَمْلُوكِ صَاعًا مِنْ طَعَامٍ وَمَنْ أَدَّى بُرًّا قُبِلَ مِنْهُ وَمَنْ أَدَّى شَعِيرًا قُبِلَ مِنْهُ وَمَنْ أَدَّى زَبِيبًا قُبِلَ مِنْهُ وَمَنْ أَدَّى سلْتًا قُبِلَ مِنْهُ قَالَ وَأَحْسِبُهُ قَالَ وَمَنْ أَدَّى دَقِيقًا قُبِلَ مِنْهُ وَمَنْ أَدَّى سَوِيقًا قُبِلَ مِنْهُ وَهَذَا أَيْضًا مُرْسَلٌ مُحَمَّدُ بْنُ سِيرِينَ لَمْ يَسْمَعْ مِنَ ابْنِ عَبَّاسٍ شَيْئًا إِلَّا أَنَّهُ يُوَافِقُ حَدِيثَ أَبِي رَجَاءٍ الْعُطَارِدِيُّ الْمَوْصُولَ عَنِ ابْنِ عَبَّاسٍ فَهُوَ أَوْلَى أَنْ يَكُونَ صَحِيحًا وَمَا شَكَّ فِيهِ الرَّاوِي وَلَا شَاهِدَ لَهُ فَلَا اعْتِدَادَ بِهِ وَاللهُ أَعْلَمُ  

[Machine] The Prophet ﷺ forbade fasting before Ramadan by one day, and on the day of Eid al-Adha and Eid al-Fitr, and on the days of Tashreeq, which are three days after the Day of Sacrifice. Abu Abbad is Abdullah ibn Sa'id al-Maqburi, who is not strong.  

أَنَّ النَّبِيَّ ﷺ نَهَى عَنِ الصِّيَامِ قَبْلَ رَمَضَانَ بِيَوْمٍ وَالْأَضْحَى وَالْفِطْرِ وَأَيَّامِ التَّشْرِيقِ ثَلَاثَةِ أَيَّامٍ بَعْدَ يَوْمِ النَّحْرِ أَبُو عَبَّادٍ هُوَ عَبْدُ اللهِ بْنُ سَعِيدٍ الْمَقْبُرِيُّ غَيْرُ قَوِيٍّ  

[Machine] He used to give a sermon when Ramadan approached and then he would say, "This blessed month is the one in which Allah has obligated fasting and did not obligate standing in prayer. Let a person be cautious against saying, 'I am fasting' when someone else is fasting, or 'I have broken my fast' when someone else has broken their fast. Verily, fasting is not merely abstaining from food and drink, but it is also refraining from lying, falsehood, and vain talk. So do not begin the month until you see the crescent moon, then fast when you see it and break your fast when you see it. But if it is cloudy for you, then complete the count of thirty days." He used to say this after the Fajr prayer and the Asr prayer. And Abu al-Fath informed us that al-Husayn narrated to us, from Ibrahim, from Hushaym, from Mujalid, from al-Sha'bi, from Masruq, that Umar used to say something similar to that.  

أَنَّهُ كَانَ يَخْطُبُ إِذَا حَضَرَ رَمَضَانُ ثُمَّ يَقُولُ هَذَا الشَّهْرُ الْمُبَارَكُ الَّذِي فَرَضَ اللهُ صِيَامَهُ وَلَمْ يَفْرِضْ قِيَامَهُ لِيَحْذَرْ رَجُلٌ أَنْ يَقُولَ أَصُومُ إِذَا صَامَ فُلَانٌ أَوْ أُفْطِرُ إِذَا أَفْطَرَ فُلَانٌ أَلَا إِنَّ الصِّيَامَ لَيْسَ مِنَ الطَّعَامِ وَالشَّرَابِ وَلَكِنْ مِنَ الْكَذِبِ وَالْبَاطِلِ وَاللَّغْوِ أَلَا لَا تَقَدَّمُوا الشَّهْرَ إِذَا رَأَيْتُمُ الْهِلَالَ فَصُومُوا وَإِذَا رَأَيْتُمُوهُ فَأَفْطِرُوا فَإِنْ غُمَّ عَلَيْكُمْ فَأَكْمِلُوا الْعِدَّةَ قَالَ كَانَ يَقُولُ ذَلِكَ بَعْدَ صَلَاةِ الْفَجْرِ وَصَلَاةِ الْعَصْرِ 7956 وَأَخْبَرَنَا أَبُو الْفَتْحِ أنبأ الْحُسَيْنُ ثنا إِبْرَاهِيمُ ثنا هُشَيْمٌ عَنْ مُجَالِدٍ عَنِ الشَّعْبِيِّ عَنْ مَسْرُوقٍ أَنَّ عُمَرَ ؓ كَانَ يَقُولُ مِثْلَ ذَلِكَ  

"عن الشَّعْبِىَّ قال: كَانَ عَلِىٌّ يَخْطُبُ إِذَا حَضَرَ رَمَضَانُ، ثُمَّ يَقُولُ: هذَا الشَّهْرُ الْمُبَارَكُ الَّذِى فَرَضَ الله صِيَامَهُ، وَلَم يَفْرِضْ قِيَامَهُ: لِيَحْذَرَ رَجُلٌ أَنْ يَقُول: أَصُومُ إِذَا صَامَ فُلَانٌ، وأُفْطِرُ إذَا فَطَرَ فُلَانٌ، أَلَا إِنَّ الصِّيَامَ لَيْسَ مِنَ الطَّعَامِ والشَّرَابِ، وَلَكِن مِنَ الكَذِبِ وَالبَاطِلِ واللَّغْوِ، أَلاَ لَا تُقَدِّمُوا الشَّهْرَ إِذَا رَأَيْتُمُ الْهِلَالَ فَصُومُوا، وإذَا رَأَيْتُمُوه فَأَفْطِروُا، فإنْ غُمَّ عَلَيكُم فَأَتِمُّوا الْعِدَّةَ، قَالَ: كَانَ يَقُولُ ذَلِكَ بعد صَلَاةِ الفَجْرِ وَصَلَاةِ العَصْرِ".  

[Machine] The translation of the given passage into English is: "Fasting on the day that remains uncertain in Ramadan."  

صَوْمِ الْيَوْمِ الَّذِي يُشَكُّ فِيهِ مِنْ رَمَضَانَ  

[Machine] I saw Ibn Umar commanding a man to break his fast on the day in which there was doubt.  

رَأَيْتُ ابْنَ عُمَرَ يَأْمُرُ رَجُلًا يُفْطِرُ فِي الْيَوْمِ الَّذِي يُشَكُّ فِيهِ  

[Machine] Because to break my fast on a day during Ramadan and then make it up later is more beloved to me than to add an extra day that is not part of it.  

لَأَنْ أُفْطِرَ يَوْمًا مِنْ رَمَضَانَ ثُمَّ أَقْضِيَهُ أَحَبُّ إِلَيَّ مِنْ أَنْ أَزِيدَ فِيهِ يَوْمًا لَيْسَ مِنْهُ  

[Machine] An Arab man came to the Prophet ﷺ on the night of the sighting of the moon of Ramadan and said, "O Messenger of Allah, I have seen the new moon." The Prophet asked him, "Do you bear witness that there is no god but Allah and that I am the Messenger of Allah?" He replied, "Yes." The Prophet then proclaimed, "Fast tomorrow." This narration has been reported by Abu Asim from Al-Thawri, with an unbroken chain of transmission. It has also been narrated by others from Al-Thawri through a disconnected chain of transmission.  

جَاءَ أَعْرَابِيٌّ إِلَى النَّبِيِّ ﷺ لَيْلَةَ هِلَالِ رَمَضَانَ فَقَالَ يَا رَسُولَ اللهِ إِنِّي قَدْ رَأَيْتُ الْهِلَالَ فَقَالَ أَتَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللهُ وَأَنِّي رَسُولُ اللهِ قَالَ نَعَمْ قَالَ فَنَادَى أَنْ صُومُوا وَكَذَلِكَ رُوِيَ عَنْ أَبِي عَاصِمٍ عَنِ الثَّوْرِيِّ مَوْصُولًا وَرَوَاهُ غَيْرُهُمَا عَنِ الثَّوْرِيِّ مُرْسَلًا  

[Machine] To explain and in reference to the Prophet Muhammad ﷺ , they said that he allowed the testimony of a man based on his sighting of the Ramadan crescent. However, they also said that the Prophet ﷺ did not allow the testimony of the sighting of the moon for breaking the fast unless it was testified by two men. Abu Nasr 'Umar ibn 'Abd al-'Aziz ibn 'Umar ibn Qatadah al-Ansari informed us that Abu Ahmad al-Husayn ibn 'Ali al-Tamimi informed us that Abu 'Abdullah Muhammad ibn Mukhled ibn Hafs al-Duriy informed us that Yahya ibn 'Ayyash informed us that Hafs ibn 'Umar Abu Ismail al-Ubli informed us that Abu 'Awanah and Mas'ar mentioned it, and this is not a credible source to rely on. And what has been mentioned is sufficient.  

أَنْ يُجِيزَهُ وَقَالَا إِنَّ رَسُولَ اللهِ ﷺ أَجَازَ شَهَادَةَ رَجُلٍ عَلَى رُؤْيَةِ هِلَالِ رَمَضَانَ قَالَا وَكَانَ رَسُولُ اللهِ ﷺ لَا يُجِيزُ عَلَى شَهَادَةِ الْإِفْطَارِ إِلَّا شَهَادَةَ رَجُلَيْنِ 7980 أَخْبَرَنَا أَبُو نَصْرٍ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ بْنِ عُمَرَ بْنِ قَتَادَةَ الْأَنْصَارِيُّ أنبأ أَبُو أَحْمَدَ الْحُسَيْنُ بْنُ عَلِيٍّ التَّمِيمِيُّ أنبأ أَبُو عَبْدِ اللهِ مُحَمَّدُ بْنُ مَخْلَدِ بْنِ حَفْصٍ الدُّورِيُّ بِبَغْدَادَ ثنا يَحْيَى بْنُ عَيَّاشٍ ثنا حَفْصُ بْنُ عُمَرَ أَبُو إِسْمَاعِيلَ الْأُبُلِّيُّ ثنا أَبُو عَوَانَةَ وَمِسْعَرٌ فَذَكَرَهُ وَهَذَا مِمَّا لَا يَنْبَغِي أَنْ يُحْتَجَّ بِهِ وَفِيمَا مَضَى كِفَايَةٌ  

[Machine] Aisha and Umm Salamah, the wives of the Prophet ﷺ , said: "If the Messenger of Allah ﷺ woke up in a state of sexual impurity without having had a wet dream, and then observed fasting, it would count as fasting for 7992 (days)." Abu Ahmad al-Mihrajani informed us that Abu Bakr ibn Ja'far al-Muzakki reported to us that Muhammad ibn Ibrahim al-'Abdi narrated to us from Ibn Bukair from Malik, and he mentioned it in his text regarding Ramadan, and then he observed fasting.  

عَنْ عَائِشَةَ وَأُمِّ سَلَمَةَ زَوْجَيِ النَّبِيِّ ﷺ أَنَّهُمَا قَالَتَا إِنْ كَانَ رَسُولُ اللهِ ﷺ لَيُصْبِحُ جُنُبًا مِنْ جِمَاعٍ غَيْرِ احْتِلَامٍ ثُمَّ يَصُومُ 7992 وَأَخْبَرَنَا أَبُو أَحْمَدَ الْمِهْرَجَانِيُّ أنبأ أَبُو بَكْرِ بْنُ جَعْفَرٍ الْمُزَكِّي ثنا مُحَمَّدُ بْنُ إِبْرَاهِيمَ الْعَبْدِيُّ ثنا ابْنُ بُكَيْرٍ ثنا مَالِكٌ فَذَكَرَهُ بِمِثْلِهِ زَادَ فِي مَتْنِهِ فِي رَمَضَانَ ثُمَّ يَصُومُ  

[Machine] If someone fasts during the month of Ramadan and makes up for a missed day, and if someone fasts outside of Ramadan, then they should eat from the end of the month, as they have already eaten from the beginning. It has been narrated from Sa'id ibn Jubayr, similar to the statement of Ibn Sirin, and from Mujahid, similar to the statement of Hasan. And the statement of one who says that they should make up for the missed day is supported by the evidence of the obligation of fasting from the time of dawn, as well as what has been narrated in this matter. And with Allah is the success.  

إِنْ كَانَ شَهْرُ رَمَضَانَ صَامَهُ وَقَضَى يَوْمًا مَكَانَهُ وَإِنْ كَانَ مِنْ غَيْرِ شَهْرِ رَمَضَانَ فَلْيَأْكُلْ مِنْ آخِرِهِ فَقَدْ أَكَلَ مِنْ أَوَّلِهِ وَرُوِّينَا عَنْ سَعِيدِ بْنِ جُبَيْرٍ مِثْلَ قَوْلِ ابْنِ سِيرِينَ وَعَنْ مُجَاهِدٍ مِثْلَ قَوْلِ الْحَسَنِ وَقَوْلُ مَنْ قَالَ يَقْضِي أَصَحُّ؛ لِمَا مَضَى مِنَ الدَّلَالَةِ عَلَى وُجُوبِ الصَّوْمِ مِنْ وَقْتِ طُلُوعِ الْفَجْرِ مَعَ مَا رُوِّينَا فِي هَذَا الْبَابِ مِنَ الْأَثَرِ وَبِاللهِ التَّوْفِيقُ  

[Machine] About Umar, who is an interpreter in the judiciary.  

عَنْ عُمَرَ مُفَسَّرًا فِي الْقَضَاءِ  

[Machine] We were with Umar, and a plate of dates was brought to him in the month of Ramadan. The Mu'adhin announced that the sun had risen, to which Umar responded, "May Allah keep us safe from your evil, we did not appoint you to announce the rising of the sun. Rather, we appointed you to call people to prayer." O people, whoever among you has already broken their fast, they should make up for it by fasting another day. And whoever has not, let them complete their fast. This is according to the narration of Abu Nuaim, while in another narration it is attributed to Ya'ala. So we were brought some food and Umar broke his fast, and he said, "This is the easiest way to make up for a missed day of fasting. And whoever can't do this, let them complete their fast."  

كُنَّا عِنْدَ عُمَرَ ؓ فَأُتِيَ بِجَفْنَةٍ فِي شَهْرِ رَمَضَانَ فَقَالَ الْمُؤَذِّنُ الشَّمْسُ طَالِعَةٌ فَقَالَ أَغْنَى الله عَنَّا شَرَّكَ إِنَّا لَمْ نُرْسِلْكَ دَاعِيًا لِلشَّمْسِ إِنَّمَا أَرْسَلْنَاكَ دَاعِيًا إِلَى الصَّلَاةِ يَا هَؤُلَاءِ مَنْ كَانَ مِنْكُمْ أَفْطَرَ فَقَضَاءُ يَوْمٍ يَسِيرٌ وَإِلَّا فَلْيُتِمَّ صَوْمَهُ لَفْظُ حَدِيثِ أَبِي نُعَيْمٍ وَفِي رِوَايَةِ يَعْلَى فَأَتَيْنَا بِطَعَامٍ فَأَفْطَرَ وَقَالَ فَمَا أَيْسَرَ قَضَاءَ يَوْمٍ وَمَنْ لَا فَلْيُتِمَّ صَوْمَهُ  

[Machine] I was with Umar during Ramadan, and he broke his fast as did the people. The call to prayer was made, so the Muadhin ascended to make the call and said, "O people, the sun has not set yet." Umar said, "May Allah protect us from your evil. We did not appoint you as a caller. Then Umar said, "Whoever broke their fast should fast for one day in its place, and likewise..."  

كُنْتُ عِنْدَ عُمَرَ فِي رَمَضَانَ فَأَفْطَرَ وَأَفْطَرَ النَّاسُ فَصَعِدَ الْمُؤَذِّنُ لِيُؤَذِّنَ فَقَالَ يَا أَيُّهَا النَّاسُ هَذِهِ الشَّمْسُ لَمْ تَغْرُبْ فَقَالَ عُمَرُ ؓ كَفَانَا اللهُ شَرَّكَ إِنَّا لَمْ نَبْعَثْكَ دَاعِيًا ثُمَّ قَالَ عُمَرُ ؓ مَنْ كَانَ أَفْطَرَ فَلْيَصُمْ يَوْمًا مَكَانَهُ وَكَذَلِكَ  

"عَنْ حَنْظَلَةَ قال: كُنْتُ عند عمرَ في رمضانَ فَأفْطرَ وَأَفْطرَ النَّاس، فَصَعِدَ الْمُؤذِّنُ ليُؤَذِّنَ، فقال: أَيُّها النَّاسُ هَذِه الشَّمْسُ، فَقَال عُمَرُ: من كَانَ أفْطَرَ فَلْيَصُم يومَا مَكَانَهُ".  

[Machine] I was with him one evening during Ramadan, and it was a cloudy day, so he thought that the sun had set. Therefore, Umar drank and offered me a drink. Then they looked at it on the side of the mountain, and Umar said, "I do not care, by Allah, we will spend a day in its place, and likewise."  

كُنْتُ عِنْدَهُ عَشِيَّةً فِي رَمَضَانَ وَكَانَ يَوْمُ غَيْمٍ فَظَنَّ أَنَّ الشَّمْسَ قَدْ غَابَتْ فَشَرِبَ عُمَرُ وَسَقَانِي ثُمَّ نَظَرُوا إِلَيْهَا عَلَى سَفْحِ الْجَبَلِ فَقَالَ عُمَرُ لَا نُبَالِي وَاللهِ نَقْضِي يَوْمًا مَكَانَهُ وَكَذَلِكَ