Bukhari

Hadith Footnote:
Abu Juhaifah al-‘Amiri was a minor at the time of the Prophet’s (sallallahu alayhi wa sallam) passing.
Later, he resided in Kufa and passed away there in 74 AH.
His direct hearing from the Messenger of Allah (sallallahu alayhi wa sallam) is established.

Hadith Commentary:
(1)
A wife's right is not limited to her husband providing for her maintenance and expenses; rather, he is also obligated to fulfill her sexual desire.
(2)
There is a difference of opinion among the scholars regarding how to deal with a person who deliberately refrains from intercourse with his wife. Imam Malik rahimahullah states:
If someone does so without a valid Shari‘ah excuse, he should be compelled to have intercourse; otherwise, separation should be effected between them. In any case, this matter depends on the strength, desire, and availability of both parties.
It should neither be completely neglected, nor should one foolishly remain engaged in it day and night.
And Allah knows best.

Hadith Commentary:
The essence of the noble statement of the Prophet sallallahu alayhi wa sallam is that Allah, the Exalted, has created the human being as a compound mixture, endowing him with both angelic and animalistic faculties.
If a person were to completely destroy one faculty and become like an angel, then in reality he would be corrupting his own nature.
The intent of Divine Will is that a human should remain a human: worship of Allah should be performed, and the enjoyments of the world should also be attained within lawful limits.
This is precisely the Prophetic Sunnah: that the rights of wives and children should also be fulfilled, and worship should also be performed.
At night, rest should be taken, and worship should also be performed. For this reason, the Prophet sallallahu alayhi wa sallam specifically stated regarding marriage (nikah) that marriage is my Sunnah, and whoever turns away from my Sunnah is not from my Ummah.
From this, those so-called spiritual guides who remain celibate should take a lesson.

Hadith Commentary:
(1)
The Messenger of Allah sallallahu alayhi wa sallam has taught in this hadith that a person should adopt a policy of moderation. He should worship Allah, and also continue to enjoy the permissible aspects of worldly life within the allowed limits. The Prophetic Sunnah is precisely this: that the rights of one’s wife and children should also be fulfilled, and the rights of Allah should not be neglected either.

(2)
Imam Bukhari rahimahullah has established from this hadith that fulfilling the rights of a guest is also necessary. This is not limited to merely providing food, but also includes sitting with the guest, making him feel comfortable, inquiring about his condition and temperament. If one fasts during the day and stands in prayer at night, then how will he be able to fulfill the rights of the guest? And Allah knows best.

Hadith Commentary:
From this, those people have derived evidence who have considered perpetual fasting (sawm wisal) to be disliked (makruh). Ibn Arabi said: When the Prophet (sallallahu alayhi wa sallam) said regarding the one who perpetually fasts that "he has not fasted," then what hope can he have for reward?

Some have said that in this hadith, perpetual fasting means that one does not break the fast even on the two Eids and the days of Tashreeq.
There is no difference of opinion regarding the dislike (karahah) and prohibition (hurmah) of fasting on these days.

If someone breaks the fast on these days and fasts on the remaining days, provided that it does not cause any deficiency in the rights of himself or his family, then it is evident that it will not be disliked (makruh).

However, in all circumstances, it is better to observe the fast of Dawud (alayhis salam), that is, to fast one day and break the fast the next day. For further details, refer to Fath al-Bari.

In one narration, the words "la sama wa la aftara" have come, meaning: Whoever always fasts, it is as if he neither received the reward of fasting nor incurred sin, because by fasting in this manner, his soul (nafs) has become accustomed to it.

Hadith Commentary:
(1)
Imam Bukhari rahimahullah’s intent is that while observing voluntary fasts, one should not neglect the rights of others. Everyone should be given their due right because Allah, the Exalted, has made human beings responsible for various forms of worship. If a person devotes all his time to a single act of worship and thereby violates other rights, such an action is extremely disliked in the sight of Allah.

(2)
In the narration of Sahih Muslim, it is clarified that the Messenger of Allah sallallahu alayhi wa sallam permitted Abdullah ibn Amr radi Allahu anhu to fast three days in a month, then six, then nine, and after that twelve days. When he insisted on more than this, the final limit was set at fifteen, and he also said: “Fasting more than this is not better.” (Sahih Muslim, Kitab al-Siyam, Hadith: 2729(1159))

It was the habit of Dawud alayhis salam that he would fast one day and leave it the next. Despite fasting so much, he would not flee from the battlefield nor would he break his promises. Since Abdullah ibn Amr radi Allahu anhu used to fast continuously, which is called “siyam al-dahr” (fasting perpetually), the Messenger of Allah sallallahu alayhi wa sallam said regarding siyam al-dahr: such a person is deprived of the reward of fasting.

In this context, the Messenger of Allah sallallahu alayhi wa sallam mentioned “always fasting,” about which Ata was not aware, and he expressed this in the narration. In any case, while performing voluntary acts of worship, one should be mindful of the rights of others. The rights of family members should not be neglected.

Hadith Commentary:
It is understood from this that, more than the reward of a voluntary (nafl) fast, it is more meritorious to eat and drink with a guest, and out of consideration for honoring the guest, one should even abandon a voluntary fast, for the guest has a special right.
In another hadith, it is stated that whoever believes in Allah and the Last Day, it is obligatory upon him to honor his guest.

Hadith Commentary:
(1)
Allamah Zayn ibn Munir has written:
If the wording of the chapter heading had been as follows, it would have been more appropriate:
“The Guest’s Right in Breaking the Fast.” However, in our view, his observation is questionable, because during fasting, the guest’s right is that the host should break his fast for his sake, but what right could he have in the act of breaking the fast itself? Therefore, Imam Bukhari rahimahullah’s chosen heading is, in fact, comprehensive.

(2)
The purpose of this hadith is that if someone is observing a voluntary (nafl) fast, it may be ended for the sake of a guest, because it is the guest’s right that one should sit and eat with him and attend to his other needs.
While fasting, the right of hospitality cannot be fulfilled.
This hadith is very lengthy.
Imam Bukhari rahimahullah has only mentioned the portion relevant to the chapter heading.

(3)
Previously, in the incident of Salman and Abu Darda radi Allahu anhuma, this issue has already been discussed.

Hadith Commentary:
It is as if the Prophet (sallallahu alayhi wa sallam) forbade such severe self-mortification.
Now, those who act in this manner are going against the Sunnah of the Prophet (sallallahu alayhi wa sallam). What is the result of this? Worship is only for the purpose that Allah and His Messenger are pleased.

Hadith Commentary:
(1)
Abdullah ibn Amr (radi Allahu anhu) says:
I swore by Allah that I would fast every day of my life and stand in prayer every night.
When the Messenger of Allah (sallallahu alayhi wa sallam) was informed of this, he said:
“This is not within your capacity.”
And he gave the aforementioned instructions.
(Sahih al-Bukhari, Ahadith al-Anbiya, Hadith: 3418)
In one narration, it is mentioned that my father, Amr ibn al-As (radi Allahu anhu), married me to a woman of noble lineage.
One day he came to visit his daughter-in-law and inquired about me, so she said that he is a good man, but he does not attend to our rights.
He mentioned this to the Messenger of Allah (sallallahu alayhi wa sallam), so he said:
“Let him meet me.”
At the time of the meeting, he gave me the aforementioned instructions.
(Sahih al-Bukhari, Fada’il al-Qur’an, Hadith: 5052)
In one narration, he said:
“Your eyes have a right over you, and your guests have a right over you.
Three days of fasting every month are sufficient.
With Allah, every good deed is rewarded tenfold, so in this way you will receive the reward of fasting for a lifetime.”
But I was harsh upon myself; would that I had accepted this concession.
(Sahih al-Bukhari, al-Sawm, Hadith: 1975)
(2)
From this it is understood that the fulfillment of obligations (wajibat) should be given precedence over recommended acts (mustahabbat), and the fulfillment of other rights should not be to such an extent that the right of worship is neglected. Therefore, while fulfilling these rights, being engaged in worship is the mark of a Muslim.
(Fath al-Bari: 3/61)

Hadith Commentary:
In this hadith, there is a further clarification of the previous subject.
Then, for those people who desire to immerse themselves as much as possible in worship, the fasts of Dawud (alayhis salam) have been presented as an example, and encouragement has been given that it is appropriate for such people to follow the example of the fasting of Dawud (alayhis salam) and to attain the reward of worship through this moderate path.

Hadith Commentary:
(1)
In this hadith, the right of the body during voluntary worship is mentioned. By this right is not meant an obligation, but rather consideration and gentleness—that is, when observing voluntary fasting, one should take care of the body and not be harsh upon it, so that there is no shortcoming in the fulfillment of other obligatory duties. The Messenger of Allah (sallallahu alayhi wa sallam) advised Abdullah ibn Amr (radi Allahu anhu) to fast like the fasts of Dawud (alayhis salam), meaning to fast one day and leave off the next. However, the worship that Abdullah ibn Amr (radi Allahu anhu) had committed himself to became difficult for him due to old age and a decrease in strength, but he did not like to abandon the commitment he had made in the presence of the Messenger of Allah (sallallahu alayhi wa sallam). Yet, he would express regret, saying, "If only I had accepted the concession you granted, I would not be facing such hardship today." In reality, it was difficult for the noble Companions (radi Allahu anhum) to abandon the state in which they had parted from the Messenger of Allah (sallallahu alayhi wa sallam), as Aisha (radi Allahu anha) said: "If only I had sought permission like Sawda (radi Allahu anha) to leave Muzdalifah at night, it would have been better, but now I cannot abandon this state." (Fath al-Bari: 4/280)

(2)
It should be clear that Abdullah ibn Amr (radi Allahu anhu) used to fast one day and break the fast the next. When this commitment became difficult in old age, he said: "If only I had accepted your permission and adopted the habit of fasting three days in a month, but now I am unable to keep so many fasts."

Hadith Commentary: Benefits and Issues: Since the religion of Islam is a religion of moderation and balance, it does not ignore worldly needs along with religion. Rather, it invites to a beautiful combination of both, emphasizing the fulfillment of the rights of one’s body and soul, family and dependents, and friends and companions, and places only as much burden on a person as will not affect his worldly rights and duties, nor cause harm or loss to his body and soul, nor impose unnecessary hardship and difficulty.

Abdullah bin Amr radi Allahu anhu had a very strong inclination towards worship. He would always fast during the day and spend the entire night in voluntary prayers (nafl), in which he would complete the entire Qur’an. His father complained that he was neglecting the rights of his wife. So the Messenger of Allah sallallahu alayhi wa sallam instructed him that the approach he had adopted would lead to the ruin of his body and soul, and the rights of his family and others would also be affected. Therefore, adopting moderation and balance, fulfill both the rights of Allah (huquq Allah) and the rights of the servants (huquq al-‘ibad), and choose an easy approach: fast three days in a month and complete the Qur’an once a month. This, considering the general people of the Ummah, is the best prescription for spiritual training, purification of the soul (tazkiyah al-nafs), and nearness to Allah.

However, keeping in view one’s circumstances and conditions, and the observance of the rights of body and soul, family and dependents, and friends and companions, it is permissible to increase upon this. Therefore, there is a difference of opinion among the scholars regarding perpetual fasting (sawm al-dahr). According to the majority of the Ummah, if perpetual fasting does not cause anyone’s right to be lost, other acts of worship are not affected, and there is no disruption or harm in one’s livelihood and social life, and the person’s soul does not suffer harm, then in this case it is permissible, provided that one does not fast on the two Eids and the days of Tashreeq. According to Imam Shafi‘i rahimahullah, in such a case it is recommended (mustahabb). According to most of the Hanafis, Ahmad, and Ishaq, it is disliked (makruh tanzihi). According to Ibn Hazm and some Hanafis, it is severely disliked (makruh tahrimi). The correct view is that it is not possible to make a general rule or universal principle for this in which there is no exception.

The main thing is the fulfillment of all rights; every person entitled to a right should receive his right. If there is negligence in fulfilling rights, then it is not permissible. If an obligatory right is missed, then it will be severely disliked (makruh tahrimi), and if a recommended right is missed, then it will be mildly disliked (makruh tanzihi), i.e., contrary to what is best and inappropriate. Therefore, the Prophet’s sallallahu alayhi wa sallam regular practice regarding fasting was not fixed, and he preferred the fasting of Dawud alayhis salam, provided that there was no negligence in fulfilling rights.

This is also the case with the recitation of the Qur’an: as much recitation as can be maintained consistently, without affecting rights and duties, and as long as there is enthusiasm in the temperament and no boredom or weariness arises in the heart. If a person has been relieved of all responsibilities, is free day and night, has no work, he can recite in every moment of his leisure. If he does not know the meanings and objectives, nor has the desire and inclination to learn, then according to his intention, he may complete as much of the Qur’an as he wishes.

“You sent me in a good manner.” There are various wordings in the narrations: in some, it is stated that you sent me a message, and I went; in some, it is stated that you yourself came to me; in some, it is stated that my father took me to the Prophet (sallallahu alayhi wa sallam). Reconciliation is possible in this way: at the request of her respected father, the Messenger of Allah (sallallahu alayhi wa sallam) told him to bring her along, and also sent a message through someone else to come; then both father and daughter came to him. The Prophet (sallallahu alayhi wa sallam) spoke briefly, and then went to their house for a detailed conversation, because in privacy there is no hesitation.

567 Lexical Explanation:
«لَاصَامَ مَنْ صَامَ الَّابَدَ» By this is meant fasting continuously and throughout the entire year. The prohibition of perpetual fasting is because this method is contrary to the Sunnah of the Prophet sallallahu alayhi wa sallam, for which there is no reward or recompense.

«لَاصَامَ وَلَا اَفْطَرَ» That is, the one who fasts perpetually neither truly fasts nor truly breaks the fast. The meaning of "not fasting" is precisely that it is contrary to the Sunnah. The meaning of "nor did he break the fast" is that he remained deprived of food and drink, and did not benefit from those things from which one refrains during fasting, because he continued to consider himself as fasting. This hadith is evidence that perpetual fasting is impermissible and haram, and that merely abstaining from fasting on the two Eids and the days of Tashreeq while fasting the rest of the year does not remove this reprehensibility. ٭