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صحيح البخاري
Bukhari
كتاب الصومThe Book of As-Saum (The Fasting).
بَابُ إِذَا جَامَعَ فِي رَمَضَانَ:Chapter. Whoever has a sexual intercourse with wife in Ramadan, (intentionally, he has to pay expiation).
Hadith 1935
اُردوEn
وَقَالَ الْحَسَنُ : لَا بَأْسَ بِالسَّعُوطِ لِلصَّائِمِ إِنْ لَمْ يَصِلْ إِلَى حَلْقِهِ وَيَكْتَحِلُ ، وَقَالَ عَطَاءٌ : إِنْ تَمَضْمَضَ ، ثُمَّ أَفْرَغَ مَا فِي فِيهِ مِنَ الْمَاءِ ، لَا يَضِيرُهُ إِنْ لَمْ يَزْدَرِدْ رِيقَهُ ، وَمَاذَا بَقِيَ فِي فِيهِ ، وَلَا يَمْضَغُ الْعِلْكَ ، فَإِنِ ازْدَرَدَ رِيقَ الْعِلْكِ ، لَا أَقُولُ : إِنَّهُ يُفْطِرُ ، وَلَكِنْ يُنْهَى عَنْهُ ، فَإِنِ اسْتَنْثَرَ فَدَخَلَ الْمَاءُ حَلْقَهُ لَا بَأْسَ لَمْ يَمْلِكْ .
And the Prophet (peace and blessings of Allah be upon him) did not differentiate between the fasting and the non-fasting person. And Imam Hasan al-Basri said that there is no harm in putting (medicine, etc.) into the nose as long as it does not reach the throat, and a fasting person may also apply kohl (antimony). Ata’ said that if one rinses the mouth and expels all the water from the mouth, then there is no harm, and if he does not swallow his saliva, and whatever (moisture of water) remains in his mouth, and one should not chew mastic. If someone swallows the saliva of mastic, I do not say that his fast is broken, but it is prohibited. And if someone puts water into his nose and the water (involuntarily) reaches the throat, then his fast is not broken because this matter was beyond his control.
وَيُذْكَرُ عَنْ أَبِي هُرَيْرَةَ رَفَعَهُ مَنْ أَفْطَرَ يَوْمًا مِنْ رَمَضَانَ مِنْ غَيْرِ عُذْرٍ وَلَا مَرَضٍ ، لَمْ يَقْضِهِ صِيَامُ الدَّهْرِ وَإِنْ صَامَهُ ، وَبِهِ قَالَ ابْنُ مَسْعُودٍ : وَقَالَ سَعِيدُ بْنُ الْمُسَيِّبِ ، وَالشَّعْبِيُّ ، وَابْنُ جُبَيْرٍ ، وَإِبْرَاهِيمُ ، وَقَتَادَةُ ، وَحَمَّادٌ : يَقْضِي يَوْمًا مَكَانَهُ .
And it is narrated from Abu Huraira (may Allah be pleased with him) in a marfu‘ (attributed to the Prophet) manner that if someone does not fast for even one day in Ramadan without a valid excuse or illness, then fasting for the whole lifetime would not compensate for it. And this is also the statement of Ibn Mas‘ud (may Allah be pleased with him). And Sa‘id ibn al-Musayyib, al-Sha‘bi, Ibn Jubayr, Ibrahim, Qatadah, and Hammad (may Allah have mercy on them) also said that one should fast one day in compensation for it.
حَدَّثَنَا عَبْدُ اللَّهِ بْنُ مُنِيرٍ ، سَمِعَ يَزِيدَ بْنَ هَارُونَ ، حَدَّثَنَا يَحْيَى هُوَ ابْنُ سَعِيدٍ ، أَنَّ عَبْدَ الرَّحْمَنِ بْنَ الْقَاسِمِ أَخْبَرَهُ ، عَنْ مُحَمَّدِ بْنِ جَعْفَرِ بْنِ الزُّبَيْرِ بْنِ الْعَوَّامِ بْنِ خُوَيْلِدٍ ، عَنْ عَبَّادِ بْنِ عَبْدِ اللَّهِ بْنِ الزُّبَيْرِ أَخْبَرَهُ ، أَنَّهُ سَمِعَ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا ، تَقُولُ : " إِنَّ رَجُلًا أَتَى النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، فَقَالَ : إِنَّهُ احْتَرَقَ ، قَالَ : مَا لَكَ ؟ قَالَ : أَصَبْتُ أَهْلِي فِي رَمَضَانَ ، فَأُتِيَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِمِكْتَلٍ يُدْعَى الْعَرَقَ ، فَقَالَ : أَيْنَ الْمُحْتَرِقُ ؟ قَالَ : أَنَا ، قَالَ : تَصَدَّقْ بِهَذَا " .
Narrated `Aisha: A man came to the Prophet and said that he had been burnt (ruined). The Prophet asked him what was the matter. He replied, "I had sexual intercourse with my wife in Ramadan (while I was fasting)." Then a basket full of dates was brought to the Prophet and he asked, "Where is the burnt (ruined) man?" He replied, "I am present." The Prophet told him to give that basket in charity (as expiation).
Related hadith on this topic
Explanation & Benefits
Maulana Dawood Raz
Hadith Commentary:
This same incident is mentioned in detail further ahead, in which the Prophet (sallallahu alayhi wa sallam) instructed that person, as expiation (kaffarah), to fast consecutively for two months, or alternatively, to feed sixty needy people. From this, it is understood that this offense is a grave one, and its expiation is exactly as the Prophet (sallallahu alayhi wa sallam) has prescribed. The statement of Sa‘id ibn al-Musayyib and others means that, in addition to the aforementioned punishment, he must also make up this fast as obligatory upon him.
Imam al-Awza‘i (rahimahullah) said that if he fasts for two months, then making up (qada) the missed fast is not required.
This same incident is mentioned in detail further ahead, in which the Prophet (sallallahu alayhi wa sallam) instructed that person, as expiation (kaffarah), to fast consecutively for two months, or alternatively, to feed sixty needy people. From this, it is understood that this offense is a grave one, and its expiation is exactly as the Prophet (sallallahu alayhi wa sallam) has prescribed. The statement of Sa‘id ibn al-Musayyib and others means that, in addition to the aforementioned punishment, he must also make up this fast as obligatory upon him.
Imam al-Awza‘i (rahimahullah) said that if he fasts for two months, then making up (qada) the missed fast is not required.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 1935
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
(1)
This hadith indicates that the person deliberately had intercourse during the day in Ramadan, because one who does so out of forgetfulness is, by consensus, not sinful.
(2)
The meaning of “burning” is that, due to this sin, he will burn in the Fire on the Day of Resurrection.
Imam Malik has deduced from this narration that the only expiation (kaffarah) for breaking the fast in Ramadan through intercourse is to feed sixty needy people, and not to fast for two consecutive months or to free a slave. However, this deduction from the hadith is not correct, because this narration is abridged.
In the detailed narration, the Messenger of Allah (sallallahu alayhi wa sallam) said to him:
“Free a slave.”
He replied:
“I do not have the ability.”
You (sallallahu alayhi wa sallam) said:
“Feed sixty needy people.”
He said:
“I have nothing.”
Although fasting is not mentioned in this narration, it is explicitly stated in other narrations.
(Fath al-Bari: 4/208)
It should be clear that the order of expiation is as follows:
First, a slave should be freed.
If one is unable to do so, then two consecutive months of fasting should be observed.
If one is unable to do even that, then sixty needy people should be fed.
This expiation is obligatory upon the person who deliberately has intercourse with his wife while fasting.
There is no expiation for deliberately breaking the fast by eating or drinking, because the hadith pertains to intercourse, and it is not correct to make an analogy (qiyas) between eating/drinking and intercourse, since analogy is not applied in acts of worship.
Although there is a narration in which a man broke his fast and the Prophet (sallallahu alayhi wa sallam) prescribed this expiation, this narration is ambiguous (mujmal), and other narrations have clarified that he broke his fast through intercourse.
(Fath al-Bari: 4/211)
However, if one has intercourse out of forgetfulness, there is neither expiation nor making up (qada) required, as is mentioned in the hadith that if someone breaks his fast in Ramadan out of forgetfulness, there is neither making up nor expiation upon him.
(Al-Mustadrak lil-Hakim: 1/430)
(1)
This hadith indicates that the person deliberately had intercourse during the day in Ramadan, because one who does so out of forgetfulness is, by consensus, not sinful.
(2)
The meaning of “burning” is that, due to this sin, he will burn in the Fire on the Day of Resurrection.
Imam Malik has deduced from this narration that the only expiation (kaffarah) for breaking the fast in Ramadan through intercourse is to feed sixty needy people, and not to fast for two consecutive months or to free a slave. However, this deduction from the hadith is not correct, because this narration is abridged.
In the detailed narration, the Messenger of Allah (sallallahu alayhi wa sallam) said to him:
“Free a slave.”
He replied:
“I do not have the ability.”
You (sallallahu alayhi wa sallam) said:
“Feed sixty needy people.”
He said:
“I have nothing.”
Although fasting is not mentioned in this narration, it is explicitly stated in other narrations.
(Fath al-Bari: 4/208)
It should be clear that the order of expiation is as follows:
First, a slave should be freed.
If one is unable to do so, then two consecutive months of fasting should be observed.
If one is unable to do even that, then sixty needy people should be fed.
This expiation is obligatory upon the person who deliberately has intercourse with his wife while fasting.
There is no expiation for deliberately breaking the fast by eating or drinking, because the hadith pertains to intercourse, and it is not correct to make an analogy (qiyas) between eating/drinking and intercourse, since analogy is not applied in acts of worship.
Although there is a narration in which a man broke his fast and the Prophet (sallallahu alayhi wa sallam) prescribed this expiation, this narration is ambiguous (mujmal), and other narrations have clarified that he broke his fast through intercourse.
(Fath al-Bari: 4/211)
However, if one has intercourse out of forgetfulness, there is neither expiation nor making up (qada) required, as is mentioned in the hadith that if someone breaks his fast in Ramadan out of forgetfulness, there is neither making up nor expiation upon him.
(Al-Mustadrak lil-Hakim: 1/430)
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 1935
Shaykh Umar Farooq Saeedi
Benefits and Issues:
This was the effect of faith, piety, and fear of Allah that this Companion described this sin as equivalent to being burned or destroyed for himself.
This was the effect of faith, piety, and fear of Allah that this Companion described this sin as equivalent to being burned or destroyed for himself.
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 2394
