Hadith 2011
حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ ، حَدَّثَنَا عَبْدُ الْوَهَّابِ ، حَدَّثَنَا أَيُّوبُ ، عَنْ عِكْرِمَةَ بْنِ خَالِدٍ ، عَنْ أَبِي بَكْرِ بْنِ عَبْدِ الرَّحْمَنِ ، قَالَ : إِنِّي لأَعْلَمُ النَّاسِ بِهَذَا الْحَدِيثِ ، بَلَغَ مَرْوَانَ أَنَّ أَبَا هُرَيْرَةَ يُحَدِّثُ عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ . وَحَدَّثَنَا بُنْدَارٌ , حَدَّثَنَا يَحْيَى , عَنِ ابْنِ جُرَيْجٍ , حَدَّثَنِي عَبْدُ الْمَلِكِ بْنُ أَبِي بَكْرٍ , عَنْ أَبِيهِ ، أَنَّهُ سَمِعَ أَبَا هُرَيْرَةَ ، يَقُولُ : مَنْ أَصْبَحَ جُنُبًا فَلا يَصُومْ . قَالَ : فَانْطَلَقَ أَبُو بَكْرٍ ، وَأَبُوهُ عَبْدُ الرَّحْمَنِ حَتَّى دَخَلَ عَلَى أُمِّ سَلَمَةَ ، وَعَائِشَةَ , وَكِلاهُمَا قَالَتْ : " كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يُصْبِحُ جُنُبًا ثُمَّ يَصُومُ " . فَانْطَلَقَ أَبُو بَكْرٍ , وَأَبُوهُ حَتَّى أَتَيَا مَرْوَانَ , فَحَدَّثَاهُ ، فَقَالَ : عَزَمْتُ عَلَيْكُمَا لَمَا انْطَلَقْتُمَا إِلَى أَبِي هُرَيْرَةَ , فَحَدِّثَاهُ , فَقَالَ : أَهُمَا قَالَتَا لَكُمَا ؟ قَالا : نَعَمْ . قَالَ : هُمَا أَعْلَمُ . إِنَّمَا أَنْبَأَنِيهِ الْفَضْلُ . قَالَ أَبُو بَكْرٍ : قَالَ أَبُو هُرَيْرَةَ أَحَالَ الْخَبَرَ عَلَى مَلِيءٍ صَادِقٍ بَارٍّ فِي خَبَرِهِ , إِلا أَنَّ الْخَبَرَ مَنْسُوخٌ , لا أَنَّهُ وَهْمٌ , لا غَلَطَ , وَذَلِكَ أَنَّ اللَّهَ تَبَارَكَ وَتَعَالَى عِنْدَ ابْتِدَاءِ فَرْضِ الصَّوْمِ عَلَى أُمَّةِ مُحَمَّدٍ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ حَظَرَ عَلَيْهِمُ لا الأَكْلَ وَالشُّرْبَ فِي لَيْلِ الصَّوْمِ بَعْدَ النَّوْمِ , كَذَلِكَ الْجِمَاعَ , فَيُشْبِهُ أَنْ يَكُونَ خَبَرُ الْفَضْلِ بْنِ عَبَّاسٍ : مَنْ أَصْبَحَ وَهُوَ جُنُبٌ فَلا يَصُمْ , فِي ذَلِكَ الْوَقْتِ قَبْلَ أَنْ يُبِيحَ اللَّهُ الْجِمَاعَ إِلَى طُلُوعِ الْفَجْرِ , فَلَمَّا أَبَاحَ اللَّهُ تَعَالَى الْجِمَاعَ إِلَى طُلُوعِ الْفَجْرِ كَانَ لِلْجُنُبِ إِذَا أَصْبَحَ قَبْلَ أَنْ يَغْتَسِلَ أَنْ يَصُومَ ذَلِكَ الْيَوْمَ , إِذِ اللَّهُ عَزَّ وَجَلَّ لَمَّا أَبَاحَ الْجِمَاعَ إِلَى طُلُوعِ الْفَجْرِ كَانَ الْعِلْمُ مُحِيطًا بِأَنَّ الْمُجَامِعَ قَبْلَ طُلُوعِ الْفَجْرِ يَطْرُقُهُ فَاعِلا مَا قَدْ أَبَاحَهُ اللَّهُ لَهُ فِي نَصِّ تَنْزِيلِهِ , وَلا سَبِيلَ لِمَنْ هَذَا فِعْلُهُ إِلَى الاغْتِسَالِ إِلا بَعْدَ طُلُوعِ الْفَجْرِ , وَلَوْ كَانَ إِذَا أَدْرَكَهُ الصُّبْحُ قَبْلَ أَنْ يَغْتَسِلَ لَمْ يَجُزْ لَهُ الصَّوْمُ ، كَانَ الْجِمَاعُ قَبْلَ طُلُوعِ الْفَجْرِ بِأَقَلَّ وَقْتٍ يُمْكِنُ الاغْتِسَالُ فِيهِ مَحْظُورًا غَيْرَ مُبَاحٍ . وَفِي إِبَاحَةِ اللَّهِ عَزَّ وَجَلَّ الْجِمَاعَ فِي جِمَاعِ اللَّيْلِ بَعْدَ مَا كَانَ مَحْظُورًا بَعْدَ النَّوْمِ ، بَانَ وَثَبَتَ أَنَّ الْجَنَابَةَ الْبَاقِيَةَ بَعْدَ طُلُوعِ الْفَجْرِ بِجِمَاعٍ فِي اللَّيْلِ مُبَاحٌ لا يَمْنَعُ الصَّوْمَ . فَخَبَرُ عَائِشَةَ ، وَأَمِّ سَلَمَةَ رَضِيَ اللَّهُ تَعَالَى عَنْهُمَا فِي صَوْمِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بَعْدَ مَا كَانَ يُدْرِكُهُ الصُّبْحُ جُنُبًا نَاسِخٌ لِخَبَرِ الْفَضْلِ بْنِ عَبَّاسٍ ؛ لأَنَّ هَذَا الْفِعْلَ مِنَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يُشْبِهُ أَنْ يَكُونَ بَعْدَ نُزُولِ إِبَاحَةِ الْجِمَاعِ إِلَى طُلُوعِ الْفَجْرِ . فَاسْمَعِ الآنَ خَبَرًا عَنْ كَاتِبِ الْوَحْيِ لِلنَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِصِحَّةِ مَا تَأَوَّلْتُ خَبَرَ الْفَضْلِ بْنِ عَبَّاسٍ رَحِمَهُ اللَّهُ
Abu Bakr bin Abdur Rahman narrates that indeed I know this narration better than anyone else. Marwan heard that Abu Hurairah (may Allah be pleased with him) narrates from the Messenger of Allah (peace be upon him) that Abu Bakr narrates: I heard Abu Hurairah (may Allah be pleased with him) saying that whoever enters the morning in a state of major impurity (janabah), his fast is not valid (he cannot fast). So Abu Bakr and his father went to Umm Salamah and Aisha (may Allah be pleased with them) (and asked about the issue), both of them said that the Messenger of Allah (peace be upon him) would enter the morning in a state of janabah (then he would fast). Then Abu Bakr and his father went to Marwan and informed him of the situation, so he said: I give you a firm order that both of you go to Abu Hurairah (may Allah be pleased with him) and inform him of this situation. (They went and narrated the actual incident.) So Abu Hurairah (may Allah be pleased with him) said: Did both Mothers of the Believers say this? They replied: Yes. Abu Hurairah (may Allah be pleased with him) said: They know better. I was told this hadith by Fadl (may Allah be pleased with him). (That if someone enters the morning in a state of janabah, then he cannot fast.) Imam Abu Bakr (may Allah have mercy on him) says: Abu Hurairah (may Allah be pleased with him) attributed the narration to an honorable and truthful person who is truthful in his narration (i.e., Fadl, may Allah be pleased with him), but this narration has been abrogated. It is not that he was mistaken or erred in narrating. The matter is that when Allah initially made fasting obligatory on the Ummah of Muhammad (peace be upon him), after sleeping at night, eating, drinking, and intercourse were forbidden. Therefore, it is possible that the narration of Fadl bin Abbas (may Allah be pleased with them both), that whoever enters the morning in a state of janabah should not fast, pertains to that time when Allah had not yet permitted Muslims to have intercourse until the break of dawn. Then, when Allah permitted intercourse until the break of dawn, the person in a state of janabah was allowed that if he entered the morning in that state, he could fast that day. Because when Allah permitted intercourse until the break of dawn, then it is certain that the person who had intercourse just before dawn did a lawful act, which Allah has declared lawful in His Book. And whoever does this act (intercourse just before dawn), he will only be able to perform ghusl after dawn. And if it were the case that it was not permissible to fast if one entered the morning before performing ghusl, then it would have been forbidden and impermissible to have intercourse in that minimum time before dawn in which ghusl is not possible. Allah’s permission to have intercourse throughout the night, when initially it was forbidden after sleeping, is proof and clarification that the janabah remaining at the time of dawn after intercourse at night does not prevent fasting. Thus, the hadith of Aisha and Umm Salamah (may Allah be pleased with them both) that the Prophet (peace be upon him) would fast after entering the morning in a state of janabah, abrogates the hadith of Fadl bin Abbas (may Allah be pleased with them both). Because the action of the Prophet (peace be upon him) is more similar to the time after the permission to have intercourse until the break of dawn. The interpretation I have made of the narration of Fadl bin Abbas (may Allah be pleased with them both) is proven correct by what I heard from the scribe of the Prophet (peace be upon him).
Hadith 2012
حَدَّثَنَا حَدَّثَنَا عَلِيُّ بْنُ سَهْلٍ الرَّمْلِيُّ ، حَدَّثَنَا الْوَلِيدُ يَعْنِي ابْنَ مُسْلِمٍ ، قَالَ : سَمِعْتُ ابْنَ ثَوْبَانَ وَهُوَ عَبْدُ الرَّحْمَنِ بْنُ ثَابِتِ بْنِ ثَوْبَانَ , عَنْ أَبِيهِ ، عَنْ مَكْحُولٍ ، عَنْ قَبِيصَةَ بْنِ ذُؤَيْبٍ ، أَنَّهُ أَخْبَرَ زَيْدَ بْنَ ثَابِتٍ ، عَنْ قَوْلِ أَبِي هُرَيْرَةَ ، أَنَّهُ قَالَ : " مَنِ اطَّلَعَ عَلَيْهِ الْفَجْرُ فِي شَهْرِ رَمَضَانَ وَهُوَ جُنُبٌ لَمْ يَغْتَسِلْ ، أَفْطَرَ وَعَلَيْهِ الْقَضَاءُ . فَقَالَ زَيْدُ بْنُ ثَابِتٍ : إِنَّ اللَّهَ كَتَبَ عَلَيْنَا الصِّيَامَ , كَمَا كَتَبَ عَلَيْنَا الصَّلاةَ , فَلَوْ أَنَّ رَجُلا طَلَعَتْ عَلَيْهِ الشَّمْسُ وَهُوَ نَائِمٌ كَانَ يَتْرُكُ الصَّلاةَ ؟ قَالَ : قُلْتُ لِزَيْدٍ : فَيَصُومُ , وَيَصُومُ يَوْمًا آخَرَ ؟ فَقَالَ زَيْدٌ : يَوْمَيْنِ بِيَوْمٍ "
It is narrated from Qabeesah bin Dhu’ayb that he informed Sayyiduna Zaid bin Thabit (may Allah be pleased with him) about the fatwa of Sayyiduna Abu Hurairah (may Allah be pleased with him), who said: Whoever enters the morning in the month of Ramadan in a state of major impurity (janabah) and has not performed ghusl, then he should not fast and it is obligatory upon him to make up (qada) that fast. Sayyiduna Zaid bin Thabit (may Allah be pleased with him) said: Indeed, Allah the Exalted has made fasting obligatory upon us just as He has made prayer obligatory upon us. So if the sun rises upon a person while he is asleep, should he leave the prayer? He (the narrator) says: I asked Sayyiduna Zaid (may Allah be pleased with him), so should such a person fast and also keep another fast (as qada for it)? Sayyiduna Zaid (may Allah be pleased with him) replied: Should he keep two fasts in place of one fast? (Rather, he should only keep the fast of that day.)
