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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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The Jurisprudential Significance of the Ḥadīth: "Whoever says, at the conclusion of the Fajr Prayer, while crossing his legs, before speaking..."
"Whoever says, at the conclusion of the Fajr prayer, while crossing his legs, before speaking: 'Lā ilāha illā Allāh, waḥdahu lā sharīka lah, lahu al-mulku wa lahu al-ḥamdu yuḥyī wa yumītu wa huwa ʿalā kulli shayʾin qadīr' ten times — ten good deeds will be recorded for him, ten bad deeds will be erased from him, he will be raised ten levels, he will spend that day in protection from everything disliked and guarded from the devil, and no sin will be able to befall him on that day except associating partners with Allah" — does this noble ḥadīth apply to the imam, and what is meant by "extraneous speech"?

All praise is due to Allah, and peace and blessings be upon our master the Messenger of Allah ﷺ.
It is recommended for both the imam and those praying behind him to recite, immediately after the final salām, the specific remembrance reported in the sunnah to be said before turning away from one's place of prayer. The imam then leaves his praying spot, and the act of "turning" is fulfilled when the imam faces the congregation — even without physically leaving his spot — by positioning his right side toward them and his left side toward the qiblah, and this applies even while he is engaged in supplication.
Al-ʿAllāmah Ibn Qāsim al-ʿAbbādī states in his Ḥāshiyah ʿalā al-Tuḥfah (Vol.2/P.105): "It is most virtuous for the imam, once he has given the salām, to rise from his place of prayer immediately afterward." He adds that an exception must be made for the remembrances that are specifically required to be recited before he turns away. He then notes, citing Sharḥ al-ʿUbāb: "Yes, an exception to this rising immediately after the salām applies to the Fajr prayer, due to the authentic report that the Prophet ﷺ, when he prayed Fajr, would remain seated until the sun rose." He further cites, from al-Khādim, the ḥadīth concerning one who recites, at the conclusion of the Fajr prayer while still in the position of crossing his leg to rise: "Lā ilāha illā Allāh, waḥdahu lā sharīka lah..." and the rest of the well-known ḥadīth. He comments that this makes explicit that this particular remembrance is to be recited before the worshipper turns his legs to leave, and the same applies to Maghrib and ʿAṣr, as reported in those contexts as well.
What is meant by "speech" in the relevant ḥadīth is extraneous worldly speech that is not called for after the prayer and for which there is no legitimate excuse. The remembrances reported to be recited upon concluding the prayer, however, do not fall under this category of extraneous speech, since they are themselves required by the sharīʿah.
Al-ʿAllāmah ʿAlī al-Shabrāmalsī states in his Ḥāshiyah ʿalā al-Nihāyah (Vol.1/P.551): "If someone greets a person with salām while he is occupied with reciting this remembrance [i.e., 'Lā ilāha illā Allāh...'], should he return the greeting — without this causing him to forfeit the promised reward, since he is engaged in an obligatory matter — or should he delay returning the greeting until he finishes, this being a legitimate excuse for the delay?" He continues: "I say: the more likely view is the former, and the prohibition on speech is to be understood as applying to extraneous speech for which there is no legitimate excuse. Based on this, should the worshipper give precedence to this remembrance ('Lā ilāha illā Allāh...') or to reciting Sūrat al-Ikhlāṣ ('Qul huwa Allāhu aḥad')? This requires consideration, though it is not unlikely that the remembrance takes precedence, given that the Lawgiver urged hastening to it through his words 'while crossing his leg.' This is not considered ordinary speech, since it is not extraneous to what is required after the prayer."
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