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Hadith Section > A Manual of Hadith > Chapter 17: Fasting (Hadith -- The Traditions)

Chapter 17:
Fasting (Hadith -- The Traditions):
(Note: The superscript-numbers [e.g., intention2] that appear in the text refer to the numbers of the explanatory footnotes that appear at the end of each Hadith [Tradition].)



1 Abu Hurairah reported,
The Messenger of Allah, peace and blessings of Allah be on him, said:

"Fasting is an armour with which one protects oneself; so let not him (who fasts) utter immodest (or foul) speech, nor let him act in an ignorant manner; and if a man quarrels with him or abuses him, he should say twice, I am fasting. And by Him in Whose hand is my soul, the odour of the mouth of one fasting is sweeter in the estimation of Allah than the odour of musk--he gives up his food and his drink and his (sexual) desire for My sake; fasting is for Me and I will grant its reward; and a virtue brings reward ten times like it." (B. 30 : 2.)


2 Abu Hurairah said,
The Messenger of Allah, peace and blessings of Allah be on him, said:

"He who does not give up uttering falsehood and acting according to it, Allah has no need of his giving up his food and his drink." (B. 30 : 8.)


3 Ibn `Abbas said,
The Messenger of Allah, peace and blessings of Allah be on him, was the most generous of all people, and he was most generous in Ramadzan, when Gabriel met him, and he met him in every night of Ramadzan and read with him the Qur'an; so the Messenger of Allah, peace and blessings of Allah be on him, was more generous in the doing of good than the wind which is sent forth (on everybody). (B. 1 : 1.)


4 Silah said, reporting on the authority of `Ammar,
Whoever keeps fast on a doubtful day, disobeys Abu-l-Qasim1, peace and blessings of Allah be on him. (B. 30 : 11.)

1 Abu-l-Qasim is the kunyah [family name] of the Holy Prophet.


5 `Adiyy ibn Hatim said,
When it was revealed, "Until the khait al-abyadz becomes distinct to you from the khait al-aswad", I betook myself to a black cord and a white cord2 and put them under my pillow, and I looked at them (now and then) during the night but I could not distinguish between them; then I came to the Messenger of Allah, peace and blessings of Allah be on him, in the morning and I mentioned this to him. He said, "By this is meant only the blackness of the night and the whiteness of the day." (B. 30 : 16.)

2 Khait literally means a cord.


6 `Umar said,
The Messenger of Allah, peace and blessings of Allah be on him, said:

"When the night comes on from there and the day departs on this side and the sun goes down, the one who is fasting should break the fast." (B. 30 : 43.)


7 Anas said,
The Prophet, peace and blessings of Allah be on him, said:

"Have the meal before dawn, for there is blessing in the meal before dawn." (B. 30 : 20.)


8 Abu Hazim said that he heard Sahl ibn Sa`d saying,

I used to have my meal before dawn in my family, then I used to hasten to overtake the morning prayer with the Messenger of Allah, peace and blessings of Allah be on him. (B. 9 : 27.)


9 Anas said,

We used to be on journey with the Prophet, peace and blessings of Allah be on him, and he who kept the fast did not find fault with him who broke it, nor did he who broke the fast find fault with him who kept it. (B. 30 : 37.)


10 Jabir said,

The Messenger of Allah, peace and blessings of Allah be on him, was on a journey, and he saw a crowd and a man who was placed under a shade. He said, "What is this?" Thy said, He is one fasting. He said:

"There is no great virtue in fasting when on journey." (B. 30 : 36.)


11 `Ata' said,

One should break the fast on account of illness, whatever it may be, as Allah has said. And Hasan and Ibrahim said, concerning the woman who gives suck and the one with child, when they fear about themselves or their child, they should break the fast, then fast on other days. And as to the very old man when he cannot bear fasting -- Anas, after he became old, fed one who was needy, for a year or two daily with bread and meat, and broke the fast. (B. 65 : ii, 25.)


12 Abu-l-Zinad said,

The menstruating woman has to fast afterwards, and she has not to perform any prayer (for the prayers omitted). (B. 30 : 41.)


13 Abu Salamah said,

I heard `A'ishah say, I used to be under obligation to fast on account of (the fasts omitted in) Ramadzan, and I was not able to perform this obligation except in Sha'ban.3 (B. 30 : 40.)

3 Sha`ban is the month preceding Ramadzan.


14 Abu `Ubaid said,

I was present at `Id with `Umar and he said, The Messenger of Allah, peace and blessings of Allah be on him, forbade fasting on these two days, the (`Id) day of your breaking the fast and the other (`Id) day on which you eat of your sacrifices. (B. 30 : 66.)


15 Abu Hurairah reported,
The Prophet, peace and blessings of Allah be on him, said:

"When one forgets and eats and drinks, he should complete his fast, for Allah made him eat and drink." (B. 30 : 26.)


16 Ibn `Umar moistened a cloth and cast it over him while he was fasting; and Sha`bi entered a bath while he was fasting. Ibn `Abbas said, There is no harm that one should taste of the food in the cooking-pot and anything else. And Hasan said, There is no harm in rinsing the mouth with water, and getting cooled, by one who fasts. (B. 30 : 25.)


17 Abu Hurairah said,

When a person vomits, he should not break the fast. (B. 30 : 32.)


18 `A'ishah said,

The Messenger of Allah, peace and blessings of Allah be on him, used to confine himself (to the mosque) in the last ten days of Ramadzan, and he would say : "Seek the Lailat al-Qadr in the last ten days of Ramadzan."4 (B. 32 : 3.)

4 Lailat al-Qadr means the grand night or the night of majesty. It is the night on which the revelation of the Holy Qur'an began (97 : 1). As stated in other hadith, it must be particularly sought on the 25th, 27th and 29th of Ramadzan (B. 2 : 35). Confining oneself to the mosque during the last ten days of Ramadzan is known as i'tikaf. See next hadith.


19 `A'ishah said,

The Messenger of Allah, peace and blessings of Allah be on him, would cause his head to get to me while he was in the mosque, and I would comb his hair; and he did not enter the house when performing i`tikaf except for a need. (B. 33 : 3.)


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