Chapter regarding that there is no harm as regards to fasting if wakes up in the state of Janaaba (sexual impurity) even after dawn.
- Narrated A’isha (radi Allahu anha) and Umm Salamah (radi Allahu anha):
“At times the Messenger (ﷺ) used to get up in the morning in the state of Janaaba after having relations with his wives. He would then take a bath and observe fast.”
- Marwan al-Hakam(the Leader of the Muslim at that time) said to Abdurrahmaan ibn Haarith (sucessor):
“I swear by Allah that you mentioned this narration from A’isha and Umm Salamah, therefore, you should mention it to Abu Hurairah [That is regarding the Prophet (ﷺ) waking up at fajr time in the state of Janaabah]”
Abdur Rahman said, it was destined that we all meet in Dhul Hulaifah. So Abdur Rahman said to Abu Hurairah that, “ I am going to speak to you about an affair and that is…”
So, Abdur Rahman quoted the narration of A’isha and Umm Salamah (radi Allahu anhuma) that the Messenger (ﷺ) would sometimes wake up at fajr time upon Janaabah (in Ramadan).
So, thereafter Abu Hurairah (radi Allahu anhu) said to him also that Fadl ibn Abbaas narrated a similar narration as you have narrated and he (Fadl ibn Abbaas) is more knowledgeable.
Shaykh ‘Ubayd al-Jaabiri said:
This chapter begins with the chapter heading which is very important and that is regarding the correctness of one’s fast for whoever wakes up in the state of Janaabah (sexual impurity) then all he has to do is have a bath and continue his fast and his fast is correct.
Then the Shaykh (hafidahullah) explained it further by saying that the person who wakes up at fajr time (meaning that he delayed his bath until fajr had come upon him and therefore he bathed, prayed fajr and continued his fast).
The following benefits are derived:
- Narration of A’isha and Umm Salamah (radi Alahu anhuma) that the Messenger (ﷺ) fajr used to wake up in the state of Janaabah (after having relations with his wives), he would (sometimes) delay the bath until fajr time then he would take a bath.
- Marwan al-Hakam was the Ameer, the leader of Madinah in the time of Muawiyyah ibn Sufyan (radi Allahu anhuma) he heard these narrations above, he heard them from Abdur Rahman ibnul Haarith and so as he heard this from other than Abu Hurairah (radi Allahu anhu) he said to him that you must mention this narration to Abu Hurairah (رضي الله عنه). He swore by Allah that he must mention this narration to Abu Hurairah (رضي الله عنه). This was because Abu Huraiarah (radi Allahu ‘anhu) used to say the opposite to that initially, he used to say:
‘Whoever wakes up in the state of Janaabah then there is no fasting for him.’
So, therefore Marwan al-Hakam swore by Allah that Abdur Rahman must go to Abu Hurairah and say this narration from A’isha and Umm Salamah (radi Allahu anhuma). So, Allah willed, and they met (Abdur Rahman and Abu Hurairah (رضي الله عنه) at the place called Dhul Hulaifah and then because it was known that the Companions used to hear and obey their leaders, Abdur Rahman mentioned this narration to Abu Hurairah (رضي الله عنه). And Abu Hurairah (رضي الله عنه) confirmed that it had also reached him later that Fadl ibn Abbas (radia Allahu ‘anhuma) narrated a similar hadeeth and that he was more knowledgeable.
Shaykh ‘Ubayd al-Jaabiri continued to mention some more benefits of this narration:
It is clear that Abdur Rahman respected Abu Hurairah (رضي الله عنه), he actually didn’t want to tell Abu Hurairah radia Allahu ‘anhu this narration out of respect and honour for him but when he met Abu Hurairah (رضي الله عنه) he felt that it was upon him to say this narration to him because Marwan had imposed this upon him and the Sahabah and the Tabi’een used to hear and obey their leaders (in the righteous matters).
Continuing the Shaykh (hafidahullah) said that, there are two affairs that we want to mention and that is:
- The first of them is to show clearly that there is no contradiction between the hadeeth of A’isha and Umm Salamah (radi Allahu anhuma) and between the statement of Abu Hurairah (رضي الله عنه) that the Messenger (ﷺ) said
‘Whoever wakes up in the state of sexual impurity then there is no fast for him’.
Since the narration of Abu Hurairah is abrogated by the narration of A’isha and Umm Salamah (radi Allahu anhuma). So, it is Mansukh (abrogated).
- We want to give you some of the benefits that this story behind this narration of A’isha and Umm Salamah (radi Allahu anhuma):
1.When we look at the chapter heading, it shows us that the one who wakes up at fajr upon sexual impurity then his fast is correct, all he has to do is to perform the ghusl and pray and continue his fast. This story clearly shows us that a narration that comes from few narrators or one narrator so long as they are trustworthy and upright then their narration is accepted. And likewise, this narration is accepted for this is something which the Companions (radi Allahu anhum) have united or are in agreement in accepting. Likewise, the Tabi’oon (Successors) in agreement in accepting these narrations. Furthermore, the four Imams and those that followed their teachings are all in agreement in accepting Khabar Al Waahid (narrations which are narrated by few narrators or one narrator)
- Then the Shaykh (hafidhullah) said to bring a further clarification of this, these scholars they say the Khabar Waahid to them is accepted and it is accepted in Ahkaam (in rules and regulations), it is accepted in Aqeedah (in belief) and is used as proof and it is accepted in performing actions of worship. And this is actually a refutation to the Mu’tazilah (a deviated group who put forward their intellect before the text), this is a refutation of that group and whoever follows that path. And for this group they reject the Khabar Waahid in belief, so this is a refutation of them. And the Shaykh (hafidhullah) said that Ibnul Qayyim Rahimahullah (quoted in Mukhtasar al-Sawa’iq) mentioned more than 20 proofs showing clearly that it is obligatory to accept Khabar Waahid, it is obligatory to accept those narrations by way of Khabar Waahid.
3.It is allowed to mention some of the secrets of his household for the benefit in the Islamic legislation. It is only allowed for this purpose, it is allowed because A’isha and Umm Salamah (radi Allahu anhuma) both of them who are from the wives of the Messenger (ﷺ) mentioned a (personal) affair with regards to his household and that is referring to the relations a man has with his wife and that is not allowed to mention except for a benefit in the Islamic legislation.
4.We can derive from the story, the concern of the Salafus Saalih (the Righteous predecessors) had in reminding others with regards knowledge, studying and benefitting from each other. And this mutual studying is teaching each other and helping each other in terms of knowledge. And this is clearly shown in what transpires between Marwan al-Hakam and Abdur Rahman Ibnu Haarith such that Abdur Rahman ibn Haarith mentioned the Hadeeth of A’isha and Umm Salamah (radi Allahu anhuma) to him and this clearly shows that they were benefitting from the narration of the Messenger (ﷺ) together.
5.The Sahaabah show us clearly that the Tabi’een who came after the Companions, loved the Companions and they had respect or so much honour for the Companions because it is clearly shown that Abdur Rahman ibn Haarith did not go to Abu Hurairah (radi Allahu anhu) straight away, until Marwan ibn Hakam swore that he must go to him. He did not go straight away out of respect for Abu Hurairah (radi Allahu anhu) and out of honouring Abu Hurairah until the time came when he met him and it was upon him to mention these narrations and he did.
6.The obligation to obey the leader, the Ameer of the Muslims in other than the disobedience to Allah. There are many narrations from the Messenger (ﷺ) clearly showing that one must hear and obey the leader of the Muslims without disobedience to Allah.