سنن ابي داود
Abu Dawud
كتاب الصيامFasting (Kitab Al-Siyam)
باب الْمَرْأَةِ تَصُومُ بِغَيْرِ إِذْنِ زَوْجِهَاChapter: A Woman Fasting Without Permission Of Her Husband.
Hadith 2459
اُردوEn
حَدَّثَنَا عُثْمَانُ بْنُ أَبِي شَيْبَةَ ، حَدَّثَنَا جَرِيرٌ ، عَنْ الْأَعْمَشِ ، عَنْ أَبِي صَالِحٍ ، عَنْ أَبِي سَعِيدٍ ، قَالَ : جَاءَتِ امْرَأَةٌ إِلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَنَحْنُ عِنْدَهُ . فَقَالَتْ : يَا رَسُولَ اللَّهِ ، إِنَّ زَوْجِي صَفْوَانَ بْنَ الْمُعَطَّلِ يَضْرِبُنِي إِذَا صَلَّيْتُ ، وَيُفَطِّرُنِي إِذَا صُمْتُ ، وَلَا يُصَلِّي صَلَاةَ الْفَجْرِ حَتَّى تَطْلُعَ الشَّمْسُ . قَالَ وَصَفْوَانُ عِنْدَهُ : قَالَ : فَسَأَلَهُ عَمَّا قَالَتْ ، فَقَالَ : يَا رَسُولَ اللَّهِ ، أَمَّا قَوْلُهَا يَضْرِبُنِي إِذَا صَلَّيْتُ ، فَإِنَّهَا تَقْرَأُ بِسُورَتَيْنِ وَقَدْ نَهَيْتُهَا ، قَالَ : فَقَالَ : لَوْ كَانَتْ سُورَةً وَاحِدَةً لَكَفَتِ النَّاسَ . وَأَمَّا قَوْلُهَا يُفَطِّرُنِي ، فَإِنَّهَا تَنْطَلِقُ فَتَصُومُ وَأَنَا رَجُلٌ شَابٌّ فَلَا أَصْبِرُ . فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَوْمَئِذٍ : " لَا تَصُومُ امْرَأَةٌ إِلَّا بِإِذْنِ زَوْجِهَا " . وَأَمَّا قَوْلُهَا إِنِّي لَا أُصَلِّي حَتَّى تَطْلُعَ الشَّمْسُ ، فَإِنَّا أَهْلُ بَيْتٍ قَدْ عُرِفَ لَنَا ذَاكَ ، لَا نَكَادُ نَسْتَيْقِظُ حَتَّى تَطْلُعَ الشَّمْسُ . قَالَ : " فَإِذَا اسْتَيْقَظْتَ فَصَلِّ " . قَالَ أَبُو دَاوُد : رَوَاهُ حَمَّادٌ يَعْنِي ابْنَ سَلَمَةَ ، عَنْ حُمَيْدٍ أَوْ ثَابِتٍ ، عَنْ أَبِي الْمُتَوَكِّلِ .
Narrated Abu Saeed al-Khudri: A woman came to the Prophet ﷺ while we were with him. She said: Messenger of Allah, my husband, Safwan ibn al-Mu'attal, beats me when I pray, and makes me break my fast when I keep a fast, and he does not offer the dawn prayer until the sun rises. He asked Safwan, who was present, about what she had said. He replied: Messenger of Allah, as for her statement "he beats me when I pray", she recites two surahs (during prayer) and I have prohibited her (to do so). He (the Prophet) said: If one surah is recited (during prayer), that is sufficient for the people. (Safwan continued: ) As regards her saying "he makes me break my fast, " she dotes on fasting; I am a young man, I cannot restrain myself. The Messenger of Allah ﷺ said on that day: A woman should not fast except with the permission of her husband. (Safwan said: ) As for her statement that I do not pray until the sun rises, we are a people belonging to a class, and that (our profession of supplying water) is already known about us. We do not awake until the sun rises. He said: When you awake, offer your prayer.
Related hadith on this topic
Explanation & Benefits
Shaykh Umar Farooq Saeedi
Benefits and Issues:
➊ Through the training and purification (tarbiyyah wa tazkiyah) of the Messenger of Allah (sallallahu alayhi wa sallam), not only men but also women benefited, and their desire for the Hereafter increased to such an extent that complaints of this nature, as mentioned in this hadith, arose. Alas for those who consider the faith of such sacred personalities to be doubtful.
➋ The husband has the right to enjoy his wife at any time without restriction; in other words, the rights of enjoyment belong to him, and the wife cannot refuse in any way except if there is a legitimate (shar‘i) and reasonable excuse. In fact, an appropriate punishment for refusal is also permissible.
➌ After reciting al-Fatihah, the prayer is complete even with a brief recitation.
➍ A woman should not perform such a lengthy prayer that her husband is left restless waiting for her.
➎ A wife should not observe voluntary (nafl) fasts without her husband's permission. Sometimes, this permission can also be understood from his inclination or disposition.
➏ Safwan ibn Mu‘attal (radi Allahu anhu) was among the eminent Companions. His mention also comes in the incident of Ifk related to Aisha (radi Allahu anha). His performing prayer after sunrise was either actually after the sun had risen, or it means that he would pray at the very last moment, just as the sun was about to rise. He himself explained the reason for this, saying that it was almost a family habit that they were fond of sleep, and if there was no one to wake them, they could not wake up on their own. Another excuse mentioned is that they used to carry water late into the night, and due to sleeping late, they could not wake up on time in the morning. In any case, if the excuse is reasonable, it is accepted in the Shari‘ah, for there is no accountability upon the one who is asleep; in such a situation, as soon as one wakes up, one should perform the prayer immediately. From this, it cannot be argued that it is permissible to habitually perform the morning prayer late, because this permission was given to Safwan (radi Allahu anhu) by the Prophet (sallallahu alayhi wa sallam), who would be informed of such situations through revelation (wahy). Therefore, Safwan’s excuse was considered reasonable, but if we consider our own negligence to be a similar reasonable excuse, there would be no rationality in that.
➊ Through the training and purification (tarbiyyah wa tazkiyah) of the Messenger of Allah (sallallahu alayhi wa sallam), not only men but also women benefited, and their desire for the Hereafter increased to such an extent that complaints of this nature, as mentioned in this hadith, arose. Alas for those who consider the faith of such sacred personalities to be doubtful.
➋ The husband has the right to enjoy his wife at any time without restriction; in other words, the rights of enjoyment belong to him, and the wife cannot refuse in any way except if there is a legitimate (shar‘i) and reasonable excuse. In fact, an appropriate punishment for refusal is also permissible.
➌ After reciting al-Fatihah, the prayer is complete even with a brief recitation.
➍ A woman should not perform such a lengthy prayer that her husband is left restless waiting for her.
➎ A wife should not observe voluntary (nafl) fasts without her husband's permission. Sometimes, this permission can also be understood from his inclination or disposition.
➏ Safwan ibn Mu‘attal (radi Allahu anhu) was among the eminent Companions. His mention also comes in the incident of Ifk related to Aisha (radi Allahu anha). His performing prayer after sunrise was either actually after the sun had risen, or it means that he would pray at the very last moment, just as the sun was about to rise. He himself explained the reason for this, saying that it was almost a family habit that they were fond of sleep, and if there was no one to wake them, they could not wake up on their own. Another excuse mentioned is that they used to carry water late into the night, and due to sleeping late, they could not wake up on time in the morning. In any case, if the excuse is reasonable, it is accepted in the Shari‘ah, for there is no accountability upon the one who is asleep; in such a situation, as soon as one wakes up, one should perform the prayer immediately. From this, it cannot be argued that it is permissible to habitually perform the morning prayer late, because this permission was given to Safwan (radi Allahu anhu) by the Prophet (sallallahu alayhi wa sallam), who would be informed of such situations through revelation (wahy). Therefore, Safwan’s excuse was considered reasonable, but if we consider our own negligence to be a similar reasonable excuse, there would be no rationality in that.
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 2459
Maulana Ataullah Sajid
Benefits and Issues:
➊
Our esteemed researcher writes regarding this narration that, in terms of its chain, it is weak, but the previous narration serves as its supporting evidence, which is authentic. In addition, other scholars have declared this narration authentic based on corroborating reports. For details, see: (al-Mawsu‘ah al-Hadithiyyah, Musnad al-Imam Ahmad: 18/282, 283, and Sunan Ibn Majah by Dr. Bashar ‘Awwad, Hadith: 1762). Therefore, the issue mentioned in the aforementioned narration is actionable and authoritative based on other supporting evidences.
➋
There is no need to seek anyone’s permission for the fulfillment of an obligatory act.
➌
Since there is a possibility that the husband’s right may be affected in the case of voluntary (nafl) fasts—especially when a woman frequently observes voluntary fasts—it is therefore appropriate for a woman to seek her husband’s permission before observing a voluntary fast.
➊
Our esteemed researcher writes regarding this narration that, in terms of its chain, it is weak, but the previous narration serves as its supporting evidence, which is authentic. In addition, other scholars have declared this narration authentic based on corroborating reports. For details, see: (al-Mawsu‘ah al-Hadithiyyah, Musnad al-Imam Ahmad: 18/282, 283, and Sunan Ibn Majah by Dr. Bashar ‘Awwad, Hadith: 1762). Therefore, the issue mentioned in the aforementioned narration is actionable and authoritative based on other supporting evidences.
➋
There is no need to seek anyone’s permission for the fulfillment of an obligatory act.
➌
Since there is a possibility that the husband’s right may be affected in the case of voluntary (nafl) fasts—especially when a woman frequently observes voluntary fasts—it is therefore appropriate for a woman to seek her husband’s permission before observing a voluntary fast.
Source: Commentary on Sunan Ibn Mājah by Mawlānā ‘Atā’ullāh Sājid, Page: 1762
