صحيح البخاري
Bukhari
كتاب الصومThe Book of As-Saum (The Fasting).
بَابُ الْقُبْلَةِ لِلصَّائِمِ:Chapter. What is said regarding kissing by a fasting person.
Hadith 1929
اُردوEn
وَبَلَّ ابْنُ عُمَرَ رَضِيَ اللَّهُ عَنْهُ ثَوْبًا ، فَأَلْقَاهُ عَلَيْهِ وَهُوَ صَائِمٌ ، وَدَخَلَ الشَّعْبِيُّ الْحَمَّامَ وَهُوَ صَائِمٌ ، وَقَالَ ابْنُ عَبَّاسٍ : لَا بَأْسَ أَنْ يَتَطَعَّمَ الْقِدْرَ أَوِ الشَّيْءَ ، وَقَالَ الْحَسَنُ : لَا بَأْسَ بِالْمَضْمَضَةِ وَالتَّبَرُّدِ لِلصَّائِمِ " ، وَقَالَ ابْنُ مَسْعُودٍ : إِذَا كَانَ يَوْمُ صَوْمِ أَحَدِكُمْ فَلْيُصْبِحْ دَهِينًا مُتَرَجِّلًا ، وَقَالَ أَنَسٌ : إِنَّ لِي أَبْزَنَ أَتَقَحَّمُ فِيهِ وَأَنَا صَائِمٌ ، وَيُذْكَرُ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ اسْتَاكَ وَهُوَ صَائِمٌ ، وَقَالَ ابْنُ عُمَرَ : يَسْتَاكُ أَوَّلَ النَّهَارِ وَآخِرَهُ وَلَا يَبْلَعُ رِيقَهُ ، وَقَالَ عَطَاءٌ : إِنِ ازْدَرَدَ رِيقَهُ لَا أَقُولُ يُفْطِرُ ، وَقَالَ ابْنُ سِيرِينَ : لَا بَأْسَ بِالسِّوَاكِ الرَّطْبِ ، قِيلَ : لَهُ طَعْمٌ ، قَالَ : وَالْمَاءُ لَهُ طَعْمٌ وَأَنْتَ تُمَضْمِضُ بِهِ ، وَلَمْ يَرَ أَنَسٌ وَالْحَسَنُ ، وَإِبْرَاهِيمُ بِالْكُحْلِ لِلصَّائِمِ بَأْسًا .
And Abdullah bin Umar (may Allah be pleased with them both) moistened a cloth and placed it on his body while he was fasting, and Sha’bi was fasting but went to the bathhouse (for bathing), and Ibn Abbas (may Allah be pleased with them both) said that there is no harm in tasting a pot or anything (by placing it on the tongue) to know its taste. Hasan al-Basri (may Allah have mercy on him) said that there is no objection for the fasting person to rinse the mouth or to seek coolness, and Ibn Mas’ud (may Allah be pleased with him) said that when someone intends to fast, he should get up in the morning with oil applied and hair combed, and Anas (may Allah be pleased with him) said that I have a «ابزن» (a stone basin) in which I immerse myself even though I am fasting. It is narrated from the Prophet (peace and blessings of Allah be upon him) that he used the miswak while fasting, and Abdullah bin Umar (may Allah be pleased with them both) said that he used to use the miswak during the day, morning and evening (at all times), and the fasting person should not swallow saliva, and Ata’ (may Allah have mercy on him) said that if saliva comes out, I do not say that his fast is broken, and Ibn Sirin (may Allah have mercy on him) said that there is no harm in using a wet miswak. Someone said that there is a taste in it, so he replied: Is there not a taste in water? Even though you rinse your mouth with it. Anas, Hasan, and Ibrahim said that it is permissible for the fasting person to apply kohl.
حَدَّثَنَا مُسَدَّدٌ ، حَدَّثَنَا يَحْيَى ، عَنْ هِشَامِ بْنِ أَبِي عَبْدِ اللَّهِ ، حَدَّثَنَا يَحْيَى بْنُ أَبِي كَثِيرٍ ، عَنْ أَبِي سَلَمَةَ ، عَنْ زَيْنَبَ ابْنَةِ أُمِّ سَلَمَةَ ، عَنْ أُمِّهَا رَضِيَ اللَّهُ عَنْهُ ، قَالَتْ : " بَيْنَمَا أَنَا مَعَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي الْخَمِيلَةِ ، إِذْ حِضْتُ ، فَانْسَلَلْتُ ، فَأَخَذْتُ ثِيَابَ حِيضَتِي ، فَقَالَ : مَا لَكِ ، أَنَفِسْتِ ؟ قُلْتُ : نَعَمْ ، فَدَخَلْتُ مَعَهُ فِي الْخَمِيلَةِ ، وَكَانَتْ هِيَ وَرَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَغْتَسِلَانِ مِنْ إِنَاءٍ وَاحِدٍ ، وَكَانَ يُقَبِّلُهَا وَهُوَ صَائِمٌ " .
Narrated Zainab: (daughter of Um Salama) that her mother said, "While I was (lying) with Allah's Apostle underneath a woolen sheet, I got the menstruation, and then slipped away and put on the clothes (which I used to wear) in menses. He asked, "What is the matter? Did you get your menses?" I replied in the affirmative and then entered underneath that woolen sheet. I and Allah's Apostle used to take a bath from one water pot and he used to kiss me while he was fasting."
Related hadith on this topic
Explanation & Benefits
Maulana Dawood Raz
Hadith Commentary:
Shariah is the name of an easy and comprehensive law, which necessarily relates to every aspect of life. The relationship between husband and wife is evident, and for this reason, during the state of fasting, it has been permitted to kiss one’s wife, provided that those who kiss have complete control over their desires. Therefore, young people are not permitted to kiss, as their desires tend to dominate them. However, if there is no such fear, then it is permissible.
Shariah is the name of an easy and comprehensive law, which necessarily relates to every aspect of life. The relationship between husband and wife is evident, and for this reason, during the state of fasting, it has been permitted to kiss one’s wife, provided that those who kiss have complete control over their desires. Therefore, young people are not permitted to kiss, as their desires tend to dominate them. However, if there is no such fear, then it is permissible.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 1929
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
(1)
There are differing opinions regarding a fasting person kissing his wife:
Some have distinguished between being young and old, while others have made self-control the criterion.
Imam Nawawi rahimahullah states that it is not unlawful (haram) for a fasting person to kiss his wife, provided that it does not arouse any sexual desire; however, it is better to abstain from it.
And for a person in whom kissing may arouse desire, this act is unlawful (haram) for him.
And if ejaculation (inzal) occurs during kissing and caressing, then his fast is invalidated, and he must make it up (qada) later.
(Fath al-Bari: 4/195)
Once, Umar ibn Abi Salamah radi Allahu anhu asked the Messenger of Allah sallallahu alayhi wa sallam whether a fasting person could kiss his wife. He pointed towards Umm Salamah radi Allahu anha and said:
"Ask her."
She informed that the Messenger of Allah sallallahu alayhi wa sallam would do so with us.
He said:
"O Messenger of Allah! Allah has forgiven all your past and future sins."
He (the Prophet) replied:
"I am the one among you who fears Allah the most."
(Sahih Muslim, Kitab al-Siyam, Hadith: 2288(1108))
(2)
From this narration, it is understood that kissing and caressing one’s wife while fasting is not a unique characteristic (khasais) of the Messenger of Allah sallallahu alayhi wa sallam; rather, self-control is necessary.
And Allah knows best.
(1)
There are differing opinions regarding a fasting person kissing his wife:
Some have distinguished between being young and old, while others have made self-control the criterion.
Imam Nawawi rahimahullah states that it is not unlawful (haram) for a fasting person to kiss his wife, provided that it does not arouse any sexual desire; however, it is better to abstain from it.
And for a person in whom kissing may arouse desire, this act is unlawful (haram) for him.
And if ejaculation (inzal) occurs during kissing and caressing, then his fast is invalidated, and he must make it up (qada) later.
(Fath al-Bari: 4/195)
Once, Umar ibn Abi Salamah radi Allahu anhu asked the Messenger of Allah sallallahu alayhi wa sallam whether a fasting person could kiss his wife. He pointed towards Umm Salamah radi Allahu anha and said:
"Ask her."
She informed that the Messenger of Allah sallallahu alayhi wa sallam would do so with us.
He said:
"O Messenger of Allah! Allah has forgiven all your past and future sins."
He (the Prophet) replied:
"I am the one among you who fears Allah the most."
(Sahih Muslim, Kitab al-Siyam, Hadith: 2288(1108))
(2)
From this narration, it is understood that kissing and caressing one’s wife while fasting is not a unique characteristic (khasais) of the Messenger of Allah sallallahu alayhi wa sallam; rather, self-control is necessary.
And Allah knows best.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 1929
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
1.
The command of Allah, the Exalted, is:
﴿وَيَسْأَلُونَكَ عَنِ الْمَحِيضِ ۖ قُلْ هُوَ أَذًى فَاعْتَزِلُوا النِّسَاءَ فِي الْمَحِيضِ ۖ وَلَا تَقْرَبُوهُنَّ حَتَّىٰ يَطْهُرْنَ ۖ﴾ “And (O Prophet sallallahu alayhi wa sallam), they ask you about menstruation. Say: It is a harm, so keep away from women during menstruation, and do not approach them until they are purified.” (al-Baqarah 2/222)
From this explicit text of the Noble Qur’an, there is a command for separation (i‘tizal) from women during menstruation and for refraining from approaching them. So how can it be permissible to lie with them in this state? The answer is that the Qur’an alone is not sufficient for establishing the rulings of the Shari‘ah until the statements of the possessor of the Qur’an (i.e., the Prophet sallallahu alayhi wa sallam) are combined with it.
To derive Shari‘ah rulings from the Qur’an alone is a grave mistake.
In this matter, reliance cannot be placed solely on the explicit text of the Qur’an; from the ahadith it becomes clear what is meant by separation and refraining from approach. The Messenger of Allah sallallahu alayhi wa sallam defined the meaning of the verse in these words:
“Let the menstruating woman stay in the house; you are permitted everything except intercourse.” (Sunan Abi Dawud, Kitab al-Nikah, Hadith: 2165)
The aforementioned hadith has been further clarified by Umm Salamah radi Allahu anha, who explained that sitting, eating, drinking, lying with the menstruating woman—in short, all forms of enjoyment except intercourse—are permitted.
Its complete explanation has already been given previously.
1.
The command of Allah, the Exalted, is:
﴿وَيَسْأَلُونَكَ عَنِ الْمَحِيضِ ۖ قُلْ هُوَ أَذًى فَاعْتَزِلُوا النِّسَاءَ فِي الْمَحِيضِ ۖ وَلَا تَقْرَبُوهُنَّ حَتَّىٰ يَطْهُرْنَ ۖ﴾ “And (O Prophet sallallahu alayhi wa sallam), they ask you about menstruation. Say: It is a harm, so keep away from women during menstruation, and do not approach them until they are purified.” (al-Baqarah 2/222)
From this explicit text of the Noble Qur’an, there is a command for separation (i‘tizal) from women during menstruation and for refraining from approaching them. So how can it be permissible to lie with them in this state? The answer is that the Qur’an alone is not sufficient for establishing the rulings of the Shari‘ah until the statements of the possessor of the Qur’an (i.e., the Prophet sallallahu alayhi wa sallam) are combined with it.
To derive Shari‘ah rulings from the Qur’an alone is a grave mistake.
In this matter, reliance cannot be placed solely on the explicit text of the Qur’an; from the ahadith it becomes clear what is meant by separation and refraining from approach. The Messenger of Allah sallallahu alayhi wa sallam defined the meaning of the verse in these words:
“Let the menstruating woman stay in the house; you are permitted everything except intercourse.” (Sunan Abi Dawud, Kitab al-Nikah, Hadith: 2165)
The aforementioned hadith has been further clarified by Umm Salamah radi Allahu anha, who explained that sitting, eating, drinking, lying with the menstruating woman—in short, all forms of enjoyment except intercourse—are permitted.
Its complete explanation has already been given previously.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 322
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary:
Vocabulary of the Hadith:
(1)
AL-KHAMEELAH:
A cloth or sheet with threads (a woven or embroidered cloth).
(2)
HAYDAH:
The state of menstruation.
(3)
NAFISTI:
Nafs refers to blood,
therefore, this word is used for the blood of both menstruation and childbirth.
Here, menstruation is intended.
For childbirth, "nafist" is pronounced with a dammah (u) on the letter noon, and for menstruation, with a fathah (a) on the letter noon.
Benefits and Issues:
It is permissible to lie down and sleep with a menstruating woman under one cloth.
Only engaging in specific (sexual) relations is prohibited.
Vocabulary of the Hadith:
(1)
AL-KHAMEELAH:
A cloth or sheet with threads (a woven or embroidered cloth).
(2)
HAYDAH:
The state of menstruation.
(3)
NAFISTI:
Nafs refers to blood,
therefore, this word is used for the blood of both menstruation and childbirth.
Here, menstruation is intended.
For childbirth, "nafist" is pronounced with a dammah (u) on the letter noon, and for menstruation, with a fathah (a) on the letter noon.
Benefits and Issues:
It is permissible to lie down and sleep with a menstruating woman under one cloth.
Only engaging in specific (sexual) relations is prohibited.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 683
