Imam Al-Bukhari's Fiqh in the Hadith of Fasting

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Summarized Fatawaa

Is it valid to perform Tarawih prayer at home?

It is Sunnah for a Muslim to perform Tarawih prayer in congregation at the mosque.

However, if a person sometimes prays it at home in congregation with their family for a valid reason, there is no harm in doing so.

What is the ruling on waiving a debt owed by a debtor and counting it toward zakāh?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah ﷺ.

Waiving a debt owed by a debtor, with the intention of counting it toward zakāh, does not fulfill the zakāh obligation. Rather, it constitutes an ordinary act of charity, for which Allah rewards the giver generously — since one of the conditions for the validity of zakāh is that the person paying it must form the intention of zakāh at the actual moment the wealth is paid out. In this case, the debt has already been established as a standing obligation upon the borrower, so it is not valid to simply redirect the intention toward zakāh after the fact.

It is preferable, instead, for the creditor to first collect the debt from the debtor, and then return to him the amount of money he is required to pay as zakāh — or a portion of it — if the debtor happens to fall under one of the eight categories that Allah, the Exalted, has commanded be given from zakāh.

It is stated in ‘Umdat as-Sālik, from the books of the Shāfi‘ī school: "If someone gives [money] to a poor person, stipulating that the recipient return it to him in payment of a debt owed to him, or says, 'I am making what you owe me into zakāh, so take it [as such]' — this is not valid. But if he gives it to him with the [unstated] intention that the recipient will use it to repay him, or says, 'Repay what you owe me, so that I may [then separately] give it to you as zakāh,' or the debtor himself says, 'Give it to me, so that I may [then] repay you with it' — this is valid, and there is no binding obligation for the recipient to actually fulfill this [informal understanding]." And Allah, the Exalted, knows best.

Is it correct that everything dry is pure even if it has impurity on it?

If something impure becomes dry, it remains impure and is not purified by drying. However, the impurity does not transfer by touching it if the one touching it is also dry. And Allah the Almighty knows best.

What is the ruling on someone who curses the religion or commits an act of disbelief during the day in Ramadan?

Whoever apostatizes (leaves Islam) while fasting, their fast is invalid. Cursing the religion is an act of apostasy (may Allah protect us from it). Such a person must return to Islam by pronouncing the Shahadah (testimony of faith), seek Allah’s forgiveness, refrain from eating and drinking for the rest of the day, and make up for that day’s fast later.

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Imam Al-Bukhari's Fiqh in the Hadith of Fasting

Author : Mufti Hani Al-A'bed

Date Added : 22-07-2025

Imam Al-Bukhari's Fiqh in the Hadith of Fasting

By Mufti Hani Abed

All praise is due to Allah, Who said in His Book {what means}: "{The month of Ramadan in which was revealed the Qur'an, a guidance for the people and clear proofs of guidance and criterion. So whoever sights [the new moon of] the month, let him fast it. (1)" (Al-Baqarah/185). Complete and perfect prayers and blessings be upon our Master Muhammad, the Seal of the Prophets, who said: "Whoever believes in Allah and His Messenger, establishes Salah, and fasts Ramadan, Allah has guaranteed him Paradise, whether he migrates in the way of Allah or remains in the land where he was born." They said: "O Messenger of Allah, should we not inform the people of this?" He said: "Indeed, in Paradise there are a hundred levels, which Allah has prepared for those who strive in His cause. The distance between any two levels is like that between the heavens and the earth. So when you ask Allah, ask Him for Al-Firdaws, for it is the best part of Paradise and the highest part of Paradise, and above it is the Throne of the Most Merciful, and from it spring forth the rivers of Paradise." (2)

As we welcome the blessed month of Ramadan-the month of goodness and blessings, the month of the glorious Qur'an-I wish to reflect on the work of Imam Al-Bukhari, particularly regarding his inclusion of some Hadith related to the blessings of Ramadan in the Book of Faith (Kitab al-Iman) within his Sahih, even though he dedicated an entire book to Fasting (Kitab al-Sawm) in his Sahih. I was impressed by what I had read from commentators explaining Al-Bukhari's objectives in citing Hadith, or even a single Hadith, in multiple places in his Sahih, and the subtleties involved. To keep the discussion focused, I will briefly limit my writing to three points:

1. The Inviolability of Sahih Al-Bukhari

The first point addresses those who attempt to belittle the status of Sahih Al-Bukhari, objecting to Al-Bukhari's work in his Sahih on the pretext that infallibility is for Prophets alone, and that Al-Bukhari's work is merely human effort susceptible to error and correctness.

To respond to this slander, it is essential to clarify that Al-Bukhari's work in his Sahih is not just any human effort that might contain error and correctness. Rather, it is a specific type of human endeavor in which Al-Bukhari narrates Hadith with chains of transmission whose narrators have been unanimously agreed upon by scholars for their uprightness and precision, from the beginning of the chain to its end. This work has received universal acceptance from generations of rational and expert scholars regarding the correctness of his selection (3). Therefore, O Muslims of this era, we enjoin each other to respect our scholars, especially Al-Bukhari and those like him, may Allah have mercy on them. If there is any perceived issue in what we read in books of knowledge, we should not rush to deny it, but rather refer to the analyses and explanations of scholars, which are based on rational and textual evidence (Quran & Sunnah).

2. Imam Al-Bukhari's Fiqh in His Chapter Headings (Tarajim)

The second point concerns Al-Bukhari's chapter headings (Tarajim) in his Sahih. By "Tarajim," I mean the titles Al-Bukhari inserted in his Sahih. This effort is one of Al-Bukhari's masterpieces, because placing these titles is not merely an indication of the author's taste, but also of his understanding, fiqh (juristic comprehension), and his chosen opinion on the issue contained in the Hadith. As it has been said, "Al-Bukhari's fiqh is in his Tarajim." (4)

For example, when Al-Bukhari provided a chapter heading in the Book of Fasting, "Chapter: Should one say 'I am fasting' if insulted?" and then followed this heading with the Hadith of the Messenger of Allah (peace be upon him) which states: "Allah said: 'Every deed of the son of Adam is for him, except fasting; it is for Me, and I will reward for it.' Fasting is a shield. If one of you is fasting, he should not indulge in obscene talk or raise his voice. If someone insults him or fights him, he should say, 'I am a fasting person.'" (5) Al-Bukhari's presentation of this heading in the form of a question stems from the scholars' expansive discussion on the fasting person's stance if insulted: should he say "I am fasting" verbally, as Al-Nawawi held, or inwardly to himself, as Al-Rafi'i affirmed, or both? Hence, Ibn Hajar stated in Fath al-Bari: "And it is due to this hesitation that Al-Bukhari presented his heading as 'Chapter: Should one say 'I am fasting' if insulted?'" (6) I would add that what Al-Hafiz Ibn Hajar cited from Al-Nawawi and Al-Rafi'i does not imply that Al-Bukhari used the interrogative form because of their disagreement on this issue. It is well-known that Al-Bukhari preceded them by a long time. Rather, his headings express the broad understanding of Islamic scholars in aspects of Hadith comprehension and application, through juristic insights that remain vibrant and are cited in the books of subsequent eminent jurists.

3. The Link between Fasting and Faith

The third point I wish to discuss revolves around explaining the connection between fasting and faith, through reflective contemplation on the following:

1. The attention given to fasting is a sign of people of faith. They are the ones who care for and celebrate the month of fasting, through both fasting and night prayers (Qiyam). How could it be otherwise when the Lord of Might addressed them with its obligation, saying: "{O you who have believed, fasting has been decreed upon you as it was decreed upon those before you that you may become righteous.}" (7) (Al-Baqarah/183)? Let us reflect on this address; it is directed to the people of faith who love to hear the words of Allah to benefit and follow.

2. The matters of fasting and night prayers in Ramadan should be based, for a Muslim, on affirming the importance of Ramadan and its blessings. These blessings include it being the month of the Holy Qur'an, the month of Laylat al-Qadr (the Night of Decree), and a month in which the rewards for internal actions like sincerity (ikhlas), verbal acts like tahlil (saying "La ilaha illa Allah") and istighfar (seeking forgiveness), and practical deeds like prayer and doing good to Allah's creation, are multiplied. Furthermore, a Muslim should seek reward from Allah for every act he performs. This awareness motivates a Muslim to fast and perform good deeds in Ramadan with enthusiasm and longing, far from boredom, making positive use of every moment of fasting with diligence and effort. In this context, Al-Bukhari, in the Book of Faith from his Sahih, presents a number of Hadith to illustrate the concept of embracing fasting with faith and seeking reward (Imanan wa Ihtisaban). Examples include the Prophet's saying (peace be upon him):

a. From Abu Hurayrah, he said: The Messenger of Allah (peace be upon him) said: "Whoever stands (in prayer) during Laylat al-Qadr with faith and hoping for Allah's reward, his past sins will be forgiven." (8)

b. From Abu Hurayrah, that the Messenger of Allah (peace be upon him) said: "Whoever stands (in prayer) during Ramadan with faith and hoping for Allah's reward, his past sins will be forgiven." (9)

c. From Abu Hurayrah, he said: The Messenger of Allah (peace be upon him) said: "Whoever fasts Ramadan with faith and hoping for Allah's reward, his past sins will be forgiven." (10)

Al-Hafiz Ibn Hajar, in Fath al-Bari, quoting Al-Khattabi, said regarding "Ihtisaban" (hoping for Allah's reward): "Meaning, with resolve. It is to fast with a desire for its reward, with a good soul, not feeling it heavy, nor finding its days long." (11)

3. The true understanding of the objectives of fasting is what deepens faith in the soul. Fasting is a great way to refine the soul and strengthen the spiritual aspect of a person. Performing the fast adds to an individual's spiritual balance, driving him towards positive interaction with his Creator, with himself, and with people. Your belief, dear brother, in the existence of the month of fasting, your belief in the virtue of performing night prayers therein, and your belief in the existence of Laylat al-Qadr in Ramadan—this faith in itself is rewarded, and it increases the reward of those actions when performed. Abu Muhammad Abdullah ibn Abi Jamrah (d. 699 AH), when discussing the lessons learned from Al-Bukhari's Hadith on the virtue of standing in prayer during Laylat al-Qadr, said: "And in it is evidence that cultivating faith is an increase in it; because faith was already established, and bringing it forth in intention acts as an increase." (12)

4. Among the blessings of this understanding of Al-Bukhari's inclusion of some Hadith on fasting in the Book of Faith, despite having a dedicated Book for Fasting, is that Allah (Exalted is He), Who demanded faith from us and various aspects of faith that scholars have singled out for compilation, such as Al-Bayhaqi (may Allah have mercy on him) in Shu'ab al-Iman (Branches of Faith), is a Merciful Lord. He legislated for us many actions that expiate sins and transgressions, such as fasting and praying in Ramadan, and fasting on the Day of Arafah. Some have gathered these in a poetic composition:

It expiates past and future sins, Hajj, and a complete ablution for expiation. Fasting its month, and fasting Arafah, Standing in prayer at night for the knowledgeable one. Likewise say, standing in prayer on Laylat al-Qadr, Reciting the end of Surah Al-Hashr. (13)

5. However, it is necessary to be cautious in understanding that the forgiveness of sins resulting from fasting and praying in Ramadan does not cover the rights of people (Huquq al-'Ibad). It is legislatively established that a person's accountability is not cleared except by returning rights to their owners, as that is a condition for the validity and sincerity of repentance. Imam An-Nawawi (may Allah have mercy on him) said: "His (peace be upon him) saying, 'his past sins will be forgiven,' is understood by jurists to specifically refer to the forgiveness of minor sins, not major sins. Some said it might also alleviate major sins if no minor sin is encountered." (14)

________________________________________

Footnotes:

[1] Quran 2:185. ([1]) Surah Al-Baqarah, verse 185.

([2]) Narrated by Al-Bukhari, Book of Tawheed, Chapter: "And His Throne was upon the water" [Hud: 7], "And He is the Lord of the Great Throne" [At-Tawbah: 129], Hadith no. 7423.

([3]) A summarized excerpt from an article by Dr. Ahmad Ma‘bad Abdul Kareem, published in Al-Azhar Magazine, Jumada al-Akhirah 1436 AH, p. 1161.

([4]) Fiqh al-Hadith with Imam Al-Bukhari by Dr. Nur al-Din ‘Itr, Dar al-Basa’ir, Cairo, 1st edition, 2009, p. 22 (summary).

([5]) Narrated by Al-Bukhari, Book of Fasting, Chapter: Should one say “I am fasting” if insulted, Hadith no. 1904.

([6]) Fath al-Bari by Ibn Hajar, Dar al-Ma‘rifah – Beirut, 1379 AH, Vol. 4, p. 105 (summary).

([7]) Surah Al-Baqarah, verse 183.

([8]) Narrated by Al-Bukhari, Book of Faith, Chapter: Qiyam (night prayer) on Laylat al-Qadr is from faith, Hadith no. 35.

([9]) Narrated by Al-Bukhari, Book of Faith, Chapter: Voluntary Qiyam in Ramadan is from faith, Hadith no. 37.

([10]) Narrated by Al-Bukhari, Book of Faith, Chapter: Fasting Ramadan out of faith is from faith, Hadith no. 38.

([11]) Fath al-Bari by Ibn Hajar, 4/115.

([12]) Sharh Mukhtasar Sahih al-Bukhari by Ibn Abi Jamrah, Dar al-Kutub al-‘Ilmiyyah, Beirut, 2nd edition, 2007, Vol. 1, p. 67.

([13]) Fath al-Mun‘im Sharh Zad al-Muslim by Shaykh Habibullah al-Shinqiti, Dar al-Kutub al-‘Ilmiyyah, Beirut, 2012, Vol. 2, p. 489.

([14]) Sharh al-Nawawi ‘ala Muslim, Dar Ihya’ al-Turath al-‘Arabi – Beirut, 2nd edition, 1392 AH, Vol. 6, p. 40.

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Summarized Fatawaa

What is the ruling on performing the night prayer (qiyām al-layl) between the first and second adhān of Fajr? And which is better: delaying the prayer until shortly before the Fajr adhān, or performing it earlier than that?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah.

The time for night prayer (qiyām al-layl) begins after the Maghrib prayer and lasts until the second adhān of Fajr. The best time for it is the last third of the night, and best of all are the fourth and fifth sixths of the night. If the night is divided into two halves, the latter half is better.

Whoever intends to pray at night is encouraged to delay the Witr until he has prayed the night prayer. If he knows that he will not wake up, it is better for him to pray and perform Witr before sleeping, so that he does not miss both the night prayer and the Witr.

It is stated in Mughnī al-Muḥtāj (Vpl.1/p.462): “I say: The voluntary prayer of the night, that is, the absolute voluntary prayer (al-nafl al-muṭlaq), is better than the absolute voluntary prayer of the day, because of the report in Muslim: ‘The best prayer after the obligatory prayer is the night prayer.’ In another narration of his: ‘In the night there is an hour that no Muslim man meets while asking Allah for any good of this world and the next except that He gives it to him, and that is every night.’ It is also because the night is a time of heedlessness. I restricted the voluntary prayer to the absolute kind following the commentator, although what the ḥadīth and the underlying meaning require is that the night rawātib be preferred over the day rawātib, since the jurists preferred the two rakʿahs of Fajr over everything except Witr. The middle of the night is better than its two ends if it is divided into thirds, because heedlessness is greatest then and worship is hardest. If he wishes to pray during some third, the best is the fourth and fifth sixths, based on the ḥadīth in the two Ṣaḥīḥs: ‘The most beloved prayer to Allah the Exalted is the prayer of Dāwūd: he would sleep half the night, stand for a third of it, and sleep for a sixth.’ Then the latter part is better than the first if he divides it into two halves, because of the saying of Allah the Exalted: ‘And in the hours before dawn they would ask forgiveness’ [al-Dhāriyāt: 18], and the report of the two Shaykhs: ‘Our Lord, Blessed and Exalted, descends,’ meaning His command descends, ‘to the lowest heaven when the last third of the night remains, and says: Who calls upon Me, that I may answer him? Who asks of Me, that I may give him? Who seeks My forgiveness, that I may forgive him?’”

It is also stated in ʿUmdat al-Sālik (p. 60): “It is better to perform it [the Witr] immediately after the sunnah of ʿIshāʾ, unless he has tahajjud, in which case it is better to delay it so that he performs Witr after it. If he performs Witr and then wishes to pray tahajjud, he prays two rakʿahs at a time and does not repeat the Witr, nor does he need to cancel it with a single rakʿah before the tahajjud. It is recommended that he not deliberately pray after it.”

Qiyām al-layl is a term applied to any prayer performed at night. Tahajjud, on the other hand, refers to the night prayer that follows sleep, whether it is prayed after Maghrib or after ʿIshāʾ, or the prayer performed after ʿIshāʾ without sleep. On this basis, the Witr is also called tahajjud, since it is only prayed after ʿIshāʾ.

It is stated in al-Majmūʿ (Vol.4/p.84): “The sound position, as stated in al-Umm and al-Mukhtaṣar, is that the Witr is called tahajjud.”

It is stated in Nihāyat al-Zayn (Vol.1/p.114): “Among the absolute voluntary prayers is qiyām al-layl. If it is performed after sleep, even during the time of Maghrib and after having prayed ʿIshāʾ early (taqdīman), it is called tahajjud.”

And it is stated in Ḥāshiyat al-Bujayrimī ʿalā al-Khaṭīb (Vol.1/p.418): “His statement: ‘(the night prayer)’: the genitive construction (iḍāfah) carries the sense of fī, meaning a prayer in the night. His statement: ‘(it would be more fitting)’: the reason it is more fitting is that the night prayer includes both tahajjud and other prayers.” And Allah Almighty knows best.

How does one with a continuous condition (like urinary incontinence or non-menstrual vaginal bleeding - mustahada) perform ablution?

A person with a continuous condition must do three things:

1. Not perform ablution except after the prayer time has entered.

2. Change the bag or diaper placed to reduce the flow of urine or blood after the prayer time enters, wash the private part from blood or urine, and perform ablution immediately.

3. Perform the actions of ablution in immediate succession, then pray immediately without delay, unless he intends to pray with the congregation.

It is not permissible for a person with a continuous condition to combine two obligatory prayers with one ablution, as he must perform ablution for each obligatory prayer, even if making it up (qada'). And Allah the Almighty knows best.

A woman made a wig for herself from her own [previously shed] hair, which she wears on her head after having lost her hair [due to hair loss]. Is this permissible?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah ﷺ.

Since the hair belongs to the woman herself, the wig can be removed during the obligatory ghusl (ritual bathing), and part of the head can still be wiped during wuḍū' (ablution), there is no sharī‘ah objection to making this wig — provided she does not appear wearing it in front of non-maḥram men (Any males outside a woman's immediate family whom she is permitted to marry under Islamic law), since it is not permissible for them to look at a woman's detached hair.

It is stated in Rawḍat aṭ-Ṭālibīn wa ‘Umdat al-Muftīn: "Whatever it is not permissible to look at while still attached [to the body] — such as the male genitalia, a free woman's forearm, the hair of her head, and a man's pubic hair, and similar matters — it remains unlawful to look at even after it has been detached [from the body], according to the more correct position (al-aṣaḥḥ)." And Allah, the Exalted, knows best.

Is it a condition for I‘tikaf to be performed in the mosque?

Yes, for I‘tikaf to be valid, it must be performed in a mosque. I‘tikaf is not valid if performed at home or elsewhere.

Articles

Articles

Imam Al-Bukhari's Fiqh in the Hadith of Fasting

Author : Mufti Hani Al-A'bed

Date Added : 22-07-2025

Read for Author

• Exercising Caution in Matters of Fasting

• Ramadan and the Economy

Comments

Summarized Fatawaa

What is the ruling on performing the night prayer (*qiyām al-layl*) between the first and second adhān of Fajr? And which is better: delaying the prayer until shortly before the Fajr adhān, or performing it earlier than that?

How does one with a continuous condition (like urinary incontinence or non-menstrual vaginal bleeding - mustahada) perform ablution?

A woman made a wig for herself from her own [previously shed] hair, which she wears on her head after having lost her hair [due to hair loss]. Is this permissible?

Is it a condition for I‘tikaf to be performed in the mosque?

What is the ruling on performing the night prayer (qiyām al-layl) between the first and second adhān of Fajr? And which is better: delaying the prayer until shortly before the Fajr adhān, or performing it earlier than that?