Making up Days of Ramadan in General

54 Yahya related to me from Malik from Yahya ibn Sa'id from Abu Salama ibn 'Abd ar-Rahman that he heard 'A'isha, the wife of the Prophet, may Allah bless him and grant him peace, say, " I used to have to make up days from Ramadan and not be able to do them until Sha'ban came."

[cf Bukhari 1849]

18.21 Fasting the " Day of Doubt"

55 Yahya related to me from Malik that he had heard the people of knowledge telling people not to fast on the day in Sha'ban when there was doubt (about whether it was Sha'ban or Ramadan), if they intended by it the fast of Ramadan. They considered that whoever fasted on that day without having seen (the new moon) had to make up that day if it later became clear that it really was part of Ramadan. They did not see any harm in voluntary fasting on that day.

Malik said, " This is what we do, and what I have seen the people of knowledge in our city doing."

The Fast in General

56 Yahya related to me from Malik from Abu'n-Nadr, the mawla of 'Umar ibn 'Ubaydullah, from Abu Salama ibn 'Abd ar-Rahman that 'A'isha, the wife of the Prophet, may Allah bless him and grant him peace, used to fast for so long that we thought he would never stop fasting, and he would go without fasting for so long that we thought he would never fast again. I never saw the Messenger of Allah, may Allah bless him and grant him peace, fast for a complete month except for Ramadan, and I never saw him fast more in any one month than he did in Sha'ban."

[cf Bukhari 1868]

57 Yahya related to me from Malik from Abu'z-Zinad from al-A'raj from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, " Fasting is a protection for you, so when you are fasting, do not behave obscenely or foolishly, and if anyone argues with you or abuses you, say, 'I am fasting, I am fasting.' "

[cf Bukhari 1795]

58 Yahya related to me from Malik from Abu'z-Zinad from al-A'raj from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, " By the One in Whose hand my self is, the smell of the breath of a man fasting is better with Allah than the scent of musk. Allah says, 'He leaves his desires and his food and drink for My sake. Fasting is for Me and I reward it. Every good action is rewarded by ten times its kind, up to seven hundred times, except fasting, which is for Me, and I reward it.' "

[cf Bukhari 1795]

59 Yahya related to me from Malik from his paternal uncle Abu Suhayl ibn Malik from his father that Abu Hurayra said, " When Ramadan comes the gates of the Garden are opened and the gates of the Fire are locked, and the shaytans are chained."

[cf Bukhari 1800]

60 Yahya related to me from Malik that he had heard that the people of knowledge did not disapprove of fasting people using tooth-sticks at any hour of the day in Ramadan, whether at the beginning or the end, nor had he heard any of the people of knowledge disapproving of or forbidding the practice.

Yahya said that he heard Malik say, about fasting for six days after breaking the fast at the end of Ramadan, that he had never seen any of the people of knowledge and fiqh fasting them. He said, " I have not heard that any of our predecessors used to do that, and the people of knowledge disapprove of it and they are afraid that it might become an innovation and that common and ignorant people might join to Ramadan what does not belong to it, if they were to think that the people of knowledge had given permission for that to be done and were seen doing it.

Yahya said that he heard Malik say, " I have never heard any of the people of knowledge and fiqh and those whom people take as an example forbidding fasting on the day of Jumu'a. Fasting on it is good, and I have seen one of the people of knowledge fasting it, and it seemed to me that he was keen to do so."

I'tikaf in Ramadan

19.1 Concerning I'tikaf (Retreat)

1 Yahya related to me from Malik from d to me from Malik from Ibn Shihab from 'Urwa ibn az-Zubayr from 'Amra bint 'Abd ar-Rahman that 'A'isha, the wife of the Prophet, may Allah bless him and grant him peace, said, " When the Messenger of Allah, may Allah bless him and grant him peace, did i'tikaf he would bring his head near to me and I would comb it. He would only go into the house to relieve himself."

[cf Bukhari 1925]

2 Yahya related to me from Malik from Ibn Shihab from 'Amra bint 'Abd ar-Rahman that when 'A'isha was doing i'tikaf she would only ask after sick people if she was walking and not if she was standing still.

Malik said, " A person doing i'tikaf should not carry out his worldly obligations of his, nor leave the mosque for them, nor should he help anyone. He should only leave the mosque to relieve himself. If he were able to go out to do things for people, then visiting the sick, praying over the dead and following funeral processions would be the things with tor people, tvisiting the sick, praying over the dead and following funeral processions would be the things with the most claim on his coming out."

Malik said, " A person doing i'tikaf is not doing i'tikaf until he avoids what someone doing i'tikaf should avoid, namely, visiting the sick, praying over the dead, and going into houses, except to relieve himself."

3 Yahya related to me from Malik that he had asked Ibn Shihab whether someone doing i'tikaf could go into a house to relieve himself, and he said, " Yes, there is no harm in that."

Malik said, " The situation that we are all agreed upon here (in Madina) is that there is no disapproval of anyone doing i'tikaf in a mosque where Jumu'a is held. The only reason I see for disapproving of doing i'tikaf in a mosque where Jumu'a is not held is that the man doing i'tikaf would have to leave the mosque where he was doing i'tikaf in order to go to Jumu'a, or else not go there at all. If, however, he is doing i'tikaf in a mosque where Jumu'a is not held, and he does not have to go to Jumu'a in any other mosque, then I see no harm in him doing i'tikaf there, because Allah, the Blessed and Exalted, says, 'While you are doing i'tikaf in mosques, ' (2: 187) and refers to all mosques in general, without specifying any particular kind."

Malik continued, " Accordingly, it is permissible for a man to do i'tikaf in a mosque where Jumu'a is not held if he does not have to leave it to go to a mosque where Jumu'a is held."

Malik said, " A person doing i'tikaf should not spend the night anywhere except in the mosque where he is doing i'tikaf, except if his tent is in one of the courtyards of the mosque. I have never heard that someone doing i'tikaf can put up a shelter anywhere except in the mosque itself or in one of the courtyards of the mosque.

Part of what shows that the person doing i'tikaf must spend the night in the mosque is 'A'isha saying that when the Messenger of Allah, may Allah bless him and grant him peace, was doing i'tikaf, he would only go into the house to relieve himself. Nor should he do i'tikaf on the roof of the mosque or in the minaret."

Malik said, " The person who is going to do i'tikaf should enter the place where he wishes to do i'tikaf before the sun sets on the night when he wishes to begin his i'tikaf, so that he is ready to begin the i'tikaf at the beginning of the night when he is going to start his i'tikaf. A person doing i'tikaf should be occupied with his i'tikaf, and not turn his attention to other things which might occupy him, such as trading or whatever. There is no harm, however, if someone doing i'tikaf tells someone to do something for him regarding his estate, or the affairs of his family, or tells someone to sell some property of his, or something else that does not occupy him directly. There is no harm in him arranging for someone else to do that for him if it is a simple matter."

Malik said, " I have never heard any of the people of knowledge mentioning any modification as far as how to do i'tikaf is concerned. I'tikaf is an act of 'ibada like the prayer, fasting, the Hajj, and suchlike acts, whether they are obligatory or voluntary. Anyone who begins doing any of these acts should do them according to what has come down in the sunna. He should not start doing anything in them that the Muslims have not done, whether it is a modification that he imposes on others, or one that he begins doing himself. The Messenger of Allah, may Allah bless him and grant him peace, practised i'tikaf, and the Muslims know what the sunna of i'tikaf is."

Malik said, " I'tikaf and jiwar are the same, and i'tikaf is the same for the village-dweller as it is for the nomad."

19.2 Essentials of I'tikaf

4 Yahya related to me from Malik that he had heard that al-Qasim ibn Muhammad and Nafi', the mawla of 'Abdullah ibn 'Umar said, " You cannot do i'tikaf unless you are fasting, because of what Allah, the Blessed and Exalted, says in His Book, 'And eat and drink until the white thread becomes clear to you from the black thread of dawn, then complete the fast until night-time, but do not have intercourse with them while you are doing i'tikaf in mosques.' (2: 187). Allah only mentions i'tikaf together with fasting."

Malik said, " That is the practice with us in Madina. I'tikaf must be done while fasting."

19.3 Leaving I'tikaf for the 'Id

5 Yahya related to me that Ziyad ibn 'Abd ar-Rahman said, " Malik related to us from Sumayy, the mawla of Abu Bakr ibn 'Abd ar-Rahman, that Abu Bakr ibn 'Abd ar-Rahman was once doing i'tikaf and he would go out to relieve himself in a closed room under a roofed passage in Khalid ibn Walid's house. Otherwise he did not leave his place of i'tikaf until he went to pray the 'Id with the Muslims."

6 Yahya related to me from Ziyad from Malik that he saw some of the people of knowledge who, when they did i'tikaf in the last ten days of Ramadan, would not go back to their families until they had attended the 'Id al-Fitr with everybody.

Ziyad said that Malik said, " I heard this from the people of excellence who have passed away, and it is what I like most out of what I have heard about the matter."

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