سنن ابي داود
Abu Dawud
كتاب الصيامFasting (Kitab Al-Siyam)
باب فِيمَنْ أَصْبَحَ جُنُبًا فِي شَهْرِ رَمَضَانَChapter: Whoever Awoke In The Morning In A State Of Sexual Impurity During Ramadan.
Hadith 2388
اُردوEn
حَدَّثَنَا الْقَعْنَبِيُّ ، عَنْ مَالِكٍ . ح وحَدَّثَنَا عَبْدُ اللَّهِ بْنُ مُحَمَّدِ بْنِ إِسْحَاقَ الْأَذْرَمِيُّ ، حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ مَهْدِيٍّ ، عَنْ مَالِكٍ ، عَنْ عَبْدِ رَبِّهِ بْنِ سَعِيدٍ ، عَنْ أَبِي بَكْرِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ الْحَارِثِ بْنِ هِشَامٍ ، عَنْ عَائِشَةَ وَأُمِّ سَلَمَةَ زَوْجَيْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، أَنَّهُمَا قَالَتَا : كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ " يُصْبِحُ جُنُبًا ، قَالَ عَبْدُ اللَّهِ الْأَذْرَمِيُّ فِي حَدِيثِهِ : فِي رَمَضَانَ مِنْ جِمَاعٍ غَيْرِ احْتِلَامٍ ثُمَّ يَصُومُ " . قَالَ أَبُو دَاوُد : وَمَا أَقَلَّ مَنْ يَقُولُ هَذِهِ الْكَلِمَةَ يَعْنِي يُصْبِحُ جُنُبًا فِي رَمَضَانَ ، وَإِنَّمَا الْحَدِيثُ أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ " يُصْبِحُ جُنُبًا وَهُوَ صَائِمٌ " .
Narrated Aishah and Umm Salamah, wives of the Prophet ﷺ: The Messenger of Allah ﷺ would be overtaken by the dawn when he was in a state of sexual defilement. The narrator Abdullah al-Adhrami said in his version: During Ramadan, due to sexual intercourse and no owing to a dream (i. e. nocturnal emission), and would fast. Abu Dawud said: How brief is this sentence uttered by the narrator, this is, "he was overtaken by daw when he was in the state of sexual defilement"? The tradition says: The Prophet ﷺ was overtaken by dawn in the state of sexual defilement when he was fasting.
Related hadith on this topic
Explanation & Benefits
Shaykh Umar Farooq Saeedi
Benefits and Issues:
If a person begins the fast in a state of major ritual impurity (janabah) during the early hours of true dawn (fajr sadiq), there is no harm in this, provided that he performs the ritual bath (ghusl) in due time and joins the prayer. However, without a valid Shar‘i excuse, deliberately prolonging this state is impermissible and is considered a defect in the fast.
This ruling applies equally to both men and women.
If a person begins the fast in a state of major ritual impurity (janabah) during the early hours of true dawn (fajr sadiq), there is no harm in this, provided that he performs the ritual bath (ghusl) in due time and joins the prayer. However, without a valid Shar‘i excuse, deliberately prolonging this state is impermissible and is considered a defect in the fast.
This ruling applies equally to both men and women.
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 2388
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary: Benefits and Issues: If a person has relations with his wife but performs the ritual bath (ghusl) after the break of dawn (fajr) for prayer, and begins the fast while still in a state of major ritual impurity (janabah), there is no harm or restriction in this. This is the position of the majority of the four Imams.
The blessed verse:
﴿فَالْآنَ بَاشِرُوهُنَّ﴾ and authentic ahadith establish this. As for the hadith of Hazrat Fadl, it either pertains to the initial period when marital relations at night were not permissible, but later permission was granted, so in this state, beginning the fast was also deemed permissible.
Its purpose is that the better and more virtuous way is to perform the ritual bath (ghusl) before beginning the fast, so that negligence and laziness are removed and one can join the congregation for prayer with ease. Or, the purpose may be that he remained engaged in relations until the break of dawn, and only became free after dawn had broken, when the time for fasting had already begun. Some scholars are of the view that the hadith of Fadl pertains to a person who deliberately did not perform the ritual bath (ghusl) even though he was able to do so; if he simply woke up late and there was no time for ghusl, then there is no harm.
And according to some scholars, a voluntary (nafl) fast is valid but an obligatory (fard) fast is not; some say neither is valid; some say he should fast but will have to make up (qada) for it; some say in the case of an obligatory fast, qada is required, but not in the case of a voluntary fast. The correct position is that of the majority, because both the Qur’an and hadith support it.
The blessed verse:
﴿فَالْآنَ بَاشِرُوهُنَّ﴾ and authentic ahadith establish this. As for the hadith of Hazrat Fadl, it either pertains to the initial period when marital relations at night were not permissible, but later permission was granted, so in this state, beginning the fast was also deemed permissible.
Its purpose is that the better and more virtuous way is to perform the ritual bath (ghusl) before beginning the fast, so that negligence and laziness are removed and one can join the congregation for prayer with ease. Or, the purpose may be that he remained engaged in relations until the break of dawn, and only became free after dawn had broken, when the time for fasting had already begun. Some scholars are of the view that the hadith of Fadl pertains to a person who deliberately did not perform the ritual bath (ghusl) even though he was able to do so; if he simply woke up late and there was no time for ghusl, then there is no harm.
And according to some scholars, a voluntary (nafl) fast is valid but an obligatory (fard) fast is not; some say neither is valid; some say he should fast but will have to make up (qada) for it; some say in the case of an obligatory fast, qada is required, but not in the case of a voluntary fast. The correct position is that of the majority, because both the Qur’an and hadith support it.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 2589
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary: Benefits and Issues: This hadith refutes those people who claim that it is permissible to observe voluntary (nafl) fasts but not obligatory (fard) fasts.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 2592
Shaykh Dr. Abdur Rahman Freywai
English Commentary:
1:
The hadith of Umm al-Mu’minin A’ishah and Umm al-Mu’minin Umm Salamah (radi Allahu anhuma) is in opposition to the hadith of Abu Hurairah: “Whoever enters the morning in a state of major ritual impurity (junub), then there is no fast for him.”
The answer given is that the hadith of A’ishah and Umm Salamah is given preference over the hadith of Abu Hurairah because both of them are among the wives of the Prophet (sallallahu alayhi wa sallam), and wives are more knowledgeable about the conditions of their husbands.
Secondly, Abu Hurairah is alone (in narrating), while these are two, and the narration of two is given preference over the narration of one.
1:
The hadith of Umm al-Mu’minin A’ishah and Umm al-Mu’minin Umm Salamah (radi Allahu anhuma) is in opposition to the hadith of Abu Hurairah: “Whoever enters the morning in a state of major ritual impurity (junub), then there is no fast for him.”
The answer given is that the hadith of A’ishah and Umm Salamah is given preference over the hadith of Abu Hurairah because both of them are among the wives of the Prophet (sallallahu alayhi wa sallam), and wives are more knowledgeable about the conditions of their husbands.
Secondly, Abu Hurairah is alone (in narrating), while these are two, and the narration of two is given preference over the narration of one.
Source: Sunan al-Tirmidhi – Majlis ‘Ilmi Dar al-Da‘wah, New Delhi Edition, Page: 779
