Hadith 533
اُردوEn
وعن عائشة رضي الله عنها قالت : دخل علي النبي صلى الله عليه وآله وسلم ذات يوم فقال : « هل عندكم شيء ؟» قلنا : لا قال : « فإني إذا صائم » ثم أتانا يوما آخر فقلنا أهدي لنا حيس فقال : « أرينيه فلقد أصبحت صائما » فأكل. رواه مسلم.
'A’isha (RAA) narrated, ‘One day the Messenger of Allah (ﷺ) entered my house and said, “ls there anything here (to eat)?" I said, ‘NO,’ He said, “I shall then be fasting (today)." Then he came to us another day and we said to him, 'Someone has offered us some hais as a gift.’ He then said, "Show it to me. I had been fasting since this morning, “and he ate from it ( as it was a voluntary fast and not during the obligatory fasting of Ramadan). Related by Muslim.
Explanation & Benefits
Shaykh Safi ur-Rahman Mubarakpuri
Lexical Explanation 533:
فَإِنِّي إِذًا صَائِمٌ — There is tanween on "إِذًا". From this hadith, it becomes clear that the intention (niyyah) for a voluntary fast (nafl) can be made even after sunrise. And this hadith indicates that the obligation of intention mentioned in the previous narration of Hafsah radi Allahu anha is for obligatory fasts, not for voluntary fasts.
حَيْسٌ — The "ḥā" has a fatḥah and the "yā" is sakin. It is a dish prepared by mixing dates, clarified butter, and cheese.
أَرِينِيهِ — This is the singular feminine imperative form from "إِرَاءَةٌ", and in it is the "nūn wiqāyah", and the following "yā" is the first person singular pronoun (yā’ al-mutakallim), which is the first object of the verb, and the second object is the third person pronoun (hidden).
فَأَكَلَ — Then the Prophet sallallahu alayhi wa sallam partook of it. This hadith indicates that a person observing a voluntary fast may break (invalidate) the fast without any excuse.
Benefits and Issues 533:
➊ This hadith is evidence that it is not necessary to make the intention for a voluntary fast before the break of dawn (fajr); rather, it can be made even after sunrise. Imam Shafi‘i rahimahullah, Imam Ahmad rahimahullah, and Imam Malik rahimahullah write regarding this that for an obligatory fast, it is necessary to make the intention at night, whereas for a voluntary fast, the intention can be made up until before midday (zawal).
➋ This hadith also establishes that a voluntary fast can be broken without any excuse. This is the position of Imam Shafi‘i rahimahullah, Imam Ahmad rahimahullah, and the majority of scholars (jumhur ulama). However, according to Imam Abu Hanifah rahimahullah and Imam Malik rahimahullah, it is not permissible to break the fast without an excuse; in their view, it is obligatory to complete it. According to them, if one does break the fast, making it up (qada) becomes obligatory upon the one who broke it. But the preferred and correct position is that of the majority of scholars: there is no expiation (kaffarah) for breaking a voluntary fast, even if it is broken intentionally.
فَإِنِّي إِذًا صَائِمٌ — There is tanween on "إِذًا". From this hadith, it becomes clear that the intention (niyyah) for a voluntary fast (nafl) can be made even after sunrise. And this hadith indicates that the obligation of intention mentioned in the previous narration of Hafsah radi Allahu anha is for obligatory fasts, not for voluntary fasts.
حَيْسٌ — The "ḥā" has a fatḥah and the "yā" is sakin. It is a dish prepared by mixing dates, clarified butter, and cheese.
أَرِينِيهِ — This is the singular feminine imperative form from "إِرَاءَةٌ", and in it is the "nūn wiqāyah", and the following "yā" is the first person singular pronoun (yā’ al-mutakallim), which is the first object of the verb, and the second object is the third person pronoun (hidden).
فَأَكَلَ — Then the Prophet sallallahu alayhi wa sallam partook of it. This hadith indicates that a person observing a voluntary fast may break (invalidate) the fast without any excuse.
Benefits and Issues 533:
➊ This hadith is evidence that it is not necessary to make the intention for a voluntary fast before the break of dawn (fajr); rather, it can be made even after sunrise. Imam Shafi‘i rahimahullah, Imam Ahmad rahimahullah, and Imam Malik rahimahullah write regarding this that for an obligatory fast, it is necessary to make the intention at night, whereas for a voluntary fast, the intention can be made up until before midday (zawal).
➋ This hadith also establishes that a voluntary fast can be broken without any excuse. This is the position of Imam Shafi‘i rahimahullah, Imam Ahmad rahimahullah, and the majority of scholars (jumhur ulama). However, according to Imam Abu Hanifah rahimahullah and Imam Malik rahimahullah, it is not permissible to break the fast without an excuse; in their view, it is obligatory to complete it. According to them, if one does break the fast, making it up (qada) becomes obligatory upon the one who broke it. But the preferred and correct position is that of the majority of scholars: there is no expiation (kaffarah) for breaking a voluntary fast, even if it is broken intentionally.
Source: Bulugh al-Maram: Commentary by Safiur Rahman Mubarakpuri, Page: 533
