1/1242ــ عَنْ أبي هُرَيْرةَ رضي الله عنه عَنِ النَّبيِّ صلى الله عليه وسلم قَالَ: «إذا نَسِيَ أَحَدُكمْ فَأَكَلَ، أَوْ شَرِبَ، فَلْيُتِمَّ صَوْمَهُ، فَإنَّمَا أَطْعَمَهُ اللهُ وَسَقَاهُ». متفق عليه.
1242/1 - Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “Whoever forgetfully eats or drinks should complete his fast, for it was Allah who fed him and gave him to drink.” [Narrated by Al-Bukhāri and Muslim]
1) فعل الناسي لا يؤاخَذ عليه، ولا يترتب عليه فساد العبادة، لأنه لَمْ يتعمد ذلك.
1) A person is not to blame for something he has done out of forgetfulness, nor does this invalidate acts of worship. This is because he has not done it intentionally.
2) رحمة الله تَعَالىٰ بعباده، فلَمْ يحمّلهم مَا لا طاقة لهم به.
2) Allah Almighty is merciful to His servants, as He does not burden them with anything beyond their capacity.
من حق الناسي علىٰ أخيه الذاكر أن ينبّهه ، فلو رأيت صائماً يأكل وجب عليك أن تذكّره، ولهذا قَالَ النَّبيُّ صلى الله عليه وسلم في الصلاة: «وإذا نسيتُ فذكّروني».
One of the rights of Muslims upon one another is that if someone forgets, another reminds him. Hence, if you see a fasting person eat, you should remind him that he is fasting. The Prophet (may Allah’s peace and blessings be upon him) said regarding prayer: “And when I forget, remind me.”
كما لو رأيت إنساناً يصلِّي منحرفاً عَنْ القبلة وجب عليك أن تخبره.
For example, if you see a person pray away from the direction of the Qiblah, you should draw his attention.
2/1243ــ وعن لقيطِ بنِ صبرةَ رضي الله عنه قَالَ: قلتُ: يارسولَ الله، أخبرني عَنِ الوُضُوء؟ قَالَ: «أَسْبغِ الْوُضُوءَ، وَخَلِّلْ بَيْنَ الأَصَابعِ، وَبَالغْ في الاسْتِنْشَاقِ إلَّا أَنْ تكُونَ صَائماً». رواه أبو داود، والترمذي وقال: حديثٌ حسنٌ صحيحٌ.
1243/2 - Laqīt ibn Saburah (may Allah be pleased with him) reported: I said: “O Messenger of Allah, tell me about ablution.” He said: “Perform ablution thoroughly, pass the water between your fingers and toes, and snuff water well into your nostrils, unless you are fasting.” [Narrated by Abu Dāwūd and Al-Tirmidhi, who classified it as Hasan Sahīh (sound and authentic)]
أسبغ: الإسباغ بمعنىٰ الإتمام، يعني توضأ وضوءاً كاملاً.
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خلّل: التخليل: إدخال الماء بين الأصابع، لاسيما أصابع الرجلين.
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1) المبالغة في الاستنشاق سُنة إلا في حالة الصوم، لأنه يُخشىٰ علىٰ الصائم من دخول الماء في جوفه.
1) It is Sunnah to sniff water well into the nostrils in ablution, except if a person is fasting, lest water may reach deep inside.
2) إن وصول الماء إلىٰ الجوف عَنْ طريق الأنف كوصوله عَنْ طريق الفم، كلاهما يفطر الصائم.
2) Water reaching deep inside through the nose is just like water entering through the mouth; both invalidate the fast.
3/1244 ــ وعن عائشةَ رضي الله عنها قالت: كَانَ رَسُولُ الله صلى الله عليه وسلم يدركُهُ الفَجْرُ وهُوَ جُنُبٌ من أهْلِهِ، ثُمَّ يغْتَسلُ ويصُومُ. متفق عليه.
1244/3 - ‘Ā’ishah (may Allah be pleased with her) reported: “The Messenger of Allah (may Allah’s peace and blessings be upon him) would sometimes get up at the time of Fajr while in a state of ritual impurity after having sexual intercourse with his wives; then he would take a bath and fast.” [Narrated by Al-Bukhāri and Muslim]
4/1245ــ وعن عائشةَ وأمِّ سَلَمَةَ رضي الله عنهما قالتا: كَانَ رَسُولُ الله صلى الله عليه وسلم، يُصبحُ جُنُباً من غيرِ حُلُمٍ، ثُمَّ يَصُومُ. متفق عليه.
1245/4 - ‘Ā’ishah and Um Salamah (may Allah be pleased with both of them) reported: “The Messenger of Allah (may Allah’s peace and blessings be upon him) would wake up in the morning in a state of ritual impurity, without having a wet dream, and he would observe fast.” [Narrated by Al-Bukhāri and Muslim]
1) يجوز للجنب أن يبدأ الصوم، وإن لَمْ يغتسل إلا بعد طلوع الفجر.
1) It is permissible for a person in a state of ritual impurity to begin the fast, even if he does not take the ritual bath before daybreak.
2) الأصل في أفعال النَّبيِّ صلى الله عليه وسلم أنها حجة، وهي تشريع للأمة، ولا يقال: إنها خصوصية لَهُ إلا إذا دلت الأدلة علىٰ ذلك.
2) The basic rule regarding the Prophet’s actions is that they constitute conclusive evidence and are legislations for the Muslims. No one should say that the Prophet’s practices only applies to himself unless this is established by a proof.
3) فضيلة أمهات المؤمنين رضي الله عنهن؛ حين نَقَلْن بصدق وأمانة مَا يجري في بيوتهن، مما يتعلق به أحكام شرعية للأمة.
3) They highlight the merit of the Mothers of the Believers (may Allah be pleased with them) as they conveyed with honesty and integrity what had taken place in their houses relating to the Shariah rulings for the Ummah.