المستدرك على الصحيحين
Al Mustadrak ala al‑Sahihayn
كتاب التفسير
Book of Tafsir
الحديث الموضح لأحكام الصيام مفصلا
The hadith explaining the rulings of fasting in detail
Hadith Number: 3122
اخبرني عبد الله بن الحسين القاضي بمرو، حدثنا الحارث بن ابي اسامة، حدثنا ابو النضر هاشم بن القاسم، حدثنا المسعودي، حدثني عمرو بن مرة، عن عبد الرحمن بن ابي ليلى، عن معاذ بن جبل قال: اما احوال الصيام، فإن رسول الله ﷺ قدم المدينة، فجعل يصوم من كل شهر ثلاثة ايام وصيام يوم عاشوراء، ثم إن الله فرض عليه الصيام فانزل الله: ﴿ياايها الذين آمنوا كتب عليكم الصيام كما كتب على الذين من قبلكم﴾ إلى هذه الآية: ﴿وعلى الذين يطيقونه فدية طعام مسكين﴾ [البقرة: 183 - 184]، فكان من شاء صام ومن شاء اطعم مسكينا فاجزا ذلك عنه، ثم إن الله انزل الآية الاخرى: ﴿شهر رمضان الذي انزل فيه القرآن﴾ إلى قوله: ﴿فمن شهد منكم الشهر فليصمه﴾ [البقرة: 185]، فاثبت الله صيامه على المقيم الصحيح، ورخص فيه للمريض وللمسافر، وثبت الإطعام للكبير الذي لا يستطيع الصيام، فهذان حولان. وكانوا ياكلون ويشربون وياتون النساء ما لم يناموا، فإذا ناموا امتنعوا، ثم إن رجلا من الانصار يقال له: صرمة، كان يعمل صائما حتى امسى، فجاء إلى اهله فصلى العشاء ثم نام، فلم ياكل ولم يشرب حتى اصبح، فاصبح صائما [قال: فرآه رسول الله ﷺ وقد جهد جهدا شديدا، قال:"ما لي اراك قد جهدت جهدا شديدا؟" قال: يا رسول الله، إني عملت امس فجئت حين جئت] (1) فالقيت نفسي فنمت، واصبحت صائما. وكان عمر قد اصاب من النساء من جارية او حرة بعدما نام، فاتى النبي ﷺ فذكر ذلك له، فانزل الله: ﴿احل لكم ليلة الصيام الرفث إلى نسائكم﴾ إلى قوله: ﴿ثم اتموا الصيام إلى الليل﴾ [البقرة: 187] (2).
هذا حديث صحيح الإسناد، ولم يخرجاه.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 3085 - صحيح
هذا حديث صحيح الإسناد، ولم يخرجاه.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 3085 - صحيح
It is narrated from Sayyiduna Mu'adh bin Jabal (may Allah be pleased with him) that the stages of change in fasting were as follows: When the Messenger of Allah (peace and blessings be upon him) came to Madinah, he (peace and blessings be upon him) used to fast three days of every month and the day of Ashura. Then Allah Almighty made fasting obligatory and revealed the verses from "O you who believe, fasting has been prescribed for you as it was prescribed for those before you" up to His saying, "And upon those who are able to fast (but do not) is a ransom: feeding a poor person" [Surah al-Baqarah: 183-184] . At that time the rule was that whoever wished would fast, and whoever wished would feed a poor person, and that would suffice for him. Then Allah Almighty revealed the other verse, from "The month of Ramadan in which the Qur'an was revealed" up to "So whoever of you witnesses the month, let him fast it" [Surah al-Baqarah: 185] . So Allah Almighty made fasting binding on the resident who is healthy, and granted a concession to the sick and the traveller, while keeping the ransom (feeding) for the elderly person who is unable to fast. So these were the two initial stages of fasting. And at first, during the night of fasting, people were permitted to eat, drink and go to their wives as long as they had not slept, but after sleeping all of this became forbidden. Then a man of the Ansar called Sirmah (may Allah be pleased with him) worked the whole day while fasting. In the evening he came home, and after the Isha prayer sleep overcame him and he slept without eating or drinking anything. In the morning he rose still fasting, and the Messenger of Allah (peace and blessings be upon him) saw him in a state of severe exhaustion and weakness. He (peace and blessings be upon him) said: "What is the matter, that I see you so exhausted?" He said: O Messenger of Allah, I worked yesterday, and when I came home I lay down from fatigue and fell asleep, and so I began the morning fasting (without the pre-dawn meal). Likewise, Sayyiduna Umar (may Allah be pleased with him) had been intimate with one of his slave women or his free wife after sleeping. He came to the Prophet (peace and blessings be upon him) and mentioned it, and Allah Almighty revealed the verses from "It has been made lawful for you, on the night of fasting, to go to your wives" up to "Then complete the fast until the night" [Surah al-Baqarah: 187] (which permitted eating, drinking and intimacy throughout the night).
This hadith has a sahih (authentic) chain of narration, but the two Shaykhs (Bukhari and Muslim) did not record it.
تخریج الحدیث: «حديث صحيح، رجاله ثقات عن آخرهم، إلّا أنَّ المسعودي -وهو عبد الرحمن بن بن عتبة- رُمي بالاختلاط، وأبو النضر ممَّن سمع منه بعد الاختلاط، وقد رواه غير واحد عن المسعودي كما في "مسند أحمد"، إلَّا أنهم جميعًا ممّن سمع منه بعد الاختلاط، لكن تابعه شعبة كما في رواية أبي داود ...» [ترقيم الرساله 3122] [ترقيم الشركة 3103] [ترقيم العلميه 3085]
Takhrij and Tahqiq of Hadith No. 3122 of Al Mustadrak ala al‑Sahihayn
by Shaykh Adil Murshid, Dr. Ahmad Barhoum, Dr. Muhammad Kamil Qarah Balli and Dr. Sa'id al-Lahham
Hadith-science notes and terminology
by Shaykh Adil Murshid, Dr. Ahmad Barhoum, Dr. Muhammad Kamil Qarah Balli and Dr. Sa'id al-Lahham
Hadith-science notes and terminology
Note / Clarification: In the place between the square brackets there is a blank space in the manuscripts, and what we have established is from "Musnad Ahmad" 36/ (22124), where he narrated it at length from Abu al-Nadr Hashim bin al-Qasim.
(1) ما بين المعقوفين مكانه بياض في النسخ الخطية، وما أثبتناه فمن "مسند أحمد" 36/ (22124) حيث رواه عن أبي النضر هاشم بن القاسم بطوله.
Grading: This hadith is sahih; all of its narrators, to the last of them, are thiqah (trustworthy),
Technical note / Defect ('illah): except that al-Mas'udi (Abd al-Rahman bin Utbah) was accused of mixing up (ikhtilat), and Abu al-Nadr is among those who heard from him after the mixing up. More than one person narrated it from al-Mas'udi, as in "Musnad Ahmad", but all of them are also among those who heard from him after the mixing up.
Corroborating chains and supporting reports: But Shu'bah corroborated him, as in the narration of Abu Dawud (506). Moreover, the narration of Ibn Abi Layla from Mu'adh has a disconnection (inqita'), since he did not hear from him; but in the narration of Shu'bah it occurs that Abd al-Rahman bin Abi Layla (who is among the senior Successors) said in it: "Our companions narrated to us" (meaning the Companions of Muhammad (peace and blessings be upon him)); so it is as though he heard it from more than one Companion and then combined it into a single hadith, and Allah the Exalted knows best. See the rest of its takhrij in Ahmad and Abu Dawud.
Technical note / Defect ('illah): except that al-Mas'udi (Abd al-Rahman bin Utbah) was accused of mixing up (ikhtilat), and Abu al-Nadr is among those who heard from him after the mixing up. More than one person narrated it from al-Mas'udi, as in "Musnad Ahmad", but all of them are also among those who heard from him after the mixing up.
Corroborating chains and supporting reports: But Shu'bah corroborated him, as in the narration of Abu Dawud (506). Moreover, the narration of Ibn Abi Layla from Mu'adh has a disconnection (inqita'), since he did not hear from him; but in the narration of Shu'bah it occurs that Abd al-Rahman bin Abi Layla (who is among the senior Successors) said in it: "Our companions narrated to us" (meaning the Companions of Muhammad (peace and blessings be upon him)); so it is as though he heard it from more than one Companion and then combined it into a single hadith, and Allah the Exalted knows best. See the rest of its takhrij in Ahmad and Abu Dawud.
(2) حديث صحيح، رجاله ثقات عن آخرهم، إلّا أنَّ المسعودي -وهو عبد الرحمن بن بن عتبة- رُمي بالاختلاط، وأبو النضر ممَّن سمع منه بعد الاختلاط، وقد رواه غير واحد عن المسعودي كما في "مسند أحمد"، إلَّا أنهم جميعًا ممّن سمع منه بعد الاختلاط، لكن تابعه شعبة كما في رواية أبي داود (506)، ثم إنَّ رواية ابن أبي ليلى عن معاذ فيها انقطاع، فإنه لم يسمع منه، لكن وقع في رواية شعبة أنَّ عبد الرحمن بن أبي ليلى -وهو تابعي كبير- قال فيه: حدثنا أصحابنا؛ يعني أصحاب محمد ﷺ، فكأنه سمعه من غير واحد من الصحابة فجمعه في حديث واحد، والله تعالى أعلم. وانظر تتمة تخريجه عند أحمد وأبي داود.
