Perbincangan tentang puasa sunat membahas tiga unsur dan tentang hukum membatalkan puasa. Hari-hari yang dilakukan puasa sunat, iaitu unsur pertama, dibahagikan kepada tiga jenis: hari-hari yang digalakkan, hari-hari yang diharamkan, dan hari-hari yang tiada ketetapan. Sebahagian daripadanya diperselisihkan dan sebahagian lagi disepakati. Puasa yang dianggap digalakkan dan disepakati ialah puasa hari 'Ashura. Puasa yang diperselisihkan ialah puasa hari 'Arafah, enam hari dalam bulan Syawal, dan puasa al-ghurar pada setiap bulan, iaitu hari ketiga belas, keempat belas dan kelima belas.

The discussion of recommended fasting is about the three elements and about the hukm of breaking the fast. The days on which recommended fasting is undertaken, which is the first element, are divided into three types: desirable days, prohibited days, days about which there is silence. Some of these are disputed and some are agreed upon. The fasts that are considered desirable and are agreed upon are the fasts of the *Ashurd. Those that are disputed are the fast on the day of <Arafa, six days of Shawwal, and the ghurar in each month, and these are the thirteenth, fourteenth, and the fifteenth.

Puasa pada hari Asyura disyariatkan, kerana "Rasulullah ﷺ berpuasa pada hari ini dan memerintahkan agar ia dipuasakan", dan baginda bersabda mengenainya "bahawa sesiapa yang bangun tanpa berpuasa hendaklah menyempurnakan baki hari itu dengan berpuasa". Mereka berselisih pendapat sama ada ia hari kesembilan atau kesepuluh (Muharram). Punca perselisihan mereka ialah pertentangan antara riwayat-riwayat. Muslim meriwayatkan daripada Ibn 'Abbas bahawa beliau berkata, "Apabila kamu melihat anak bulan Muharram, maka kirakanlah hari-harinya dan bangunlah pada hari kesembilan dalam keadaan berpuasa." Aku bertanya kepadanya (perawi daripada Ibn 'Abbas), "Adakah begini cara Muhammad, Rasulullah ﷺ, berpuasa?" Beliau menjawab, "Ya." Diriwayatkan juga bahawa "ketika Rasulullah ﷺ berpuasa pada hari 'Asyura dan memerintahkan agar ia dipuasakan, mereka berkata, 'Wahai Rasulullah, ia adalah hari yang dimuliakan oleh orang Yahudi dan Kristian.' Rasulullah ﷺ bersabda, 'Tahun hadapan, insya-Allah, kita akan berpuasa pada hari kesembilan.' Beliau berkata: sebelum tibanya Asyura tahun berikutnya, Rasulullah ﷺ telah wafat."

The fast of the day of Ashura is established, because “The Messenger of Allah (God’s peace and blessings be upon him) kept a fast on this day and ordered that it be observed as a fast”, and he said about it “that one who wakes up without fasting should complete the rest of the day fasting”. They disagreed whether it is the ninth or tenth day (of Muharram). The reason for their disagreement is the conflict of traditions. Muslim recorded from Ibn c Abbas that he said, “When you see the moon of Muharram, then, count the days and wake up on the ninth day fasting”. I asked him (the narrator from Ibn cAbbas), “This was the way that Muhammad, the Messenger of Allah (God’s peace and blessings be upon him) kept the fast?” He said, “Yes”. It is also related that “When the Messenger of Allah (God’s peace and blessings be upon him) kept a fast on the day of 'Ashurd and ordered that it be observed as a fast, they said, ‘O Messenger of Allah, it is a day that is held sacred by the Jews and the Christians’. The Messenger of Allah (God’s peace and blessings be upon him) said, ‘Next year, by the will of Allah, we shall fast on the ninth day.’ He said before Ashura of the next year arrived, the Messenger of Allah (God’s peace and blessings be upon him) passed away”.

Perselisihan mereka mengenai hari 'Arafah didasarkan pada alasan bahawa Nabi ﷺ tidak berpuasa pada hari 'Arafah, namun diriwayatkan juga bahawa baginda bersabda mengenainya: "Puasa hari 'Arafah menghapuskan dosa setahun yang lalu dan setahun yang akan datang". Para fuqaha berselisih pendapat kerana hadis ini. Al-Shafi'i memutuskan untuk tidak berpuasa bagi jemaah haji pada hari ini dan berpuasa bagi selain mereka, sebagai cara untuk mendamaikan kedua-dua riwayat tersebut. Abu Dawud telah merekodkan bahawa Rasulullah ﷺ melarang puasa hari 'Arafah di 'Arafah.

Their disagreement about the day of 'arafa is based upon the reason that the Prophet (God’s peace and blessings be upon him) did not fast on the day of <-arafa, but he is also reported to have said about it: “The fast of the day of 'ara/a absolves [the sins of] the previous year and of the one to come”. The jurists disagreed because of this. Al-ShaficT decided upon not fasting for pilgrims on this day and fasting for the others by way of reconciliation between the two traditions. Abu Dawud has recorded that the Messenger of Allah (God’s peace and blessings be upon him) proscribed the fast of <Arafa at 'Arafch.

Mengenai enam hari bulan Syawal, telah thabit bahawa Rasulullah ﷺ bersabda, "Sesiapa yang berpuasa Ramadan kemudian diikuti dengan enam hari di bulan Syawal, maka seolah-olah dia berpuasa sepanjang masa (puasa berterusan)." Namun, Malik berpendapat ia makruh, sama ada kerana orang ramai mungkin mengaitkan dengan Ramadan sesuatu yang bukan sebahagian daripadanya, atau kerana hadis itu tidak sampai kepadanya atau tidak sahih baginya, dan yang lebih mungkin ialah yang kedua. Demikian juga, Malik berpendapat makruh mengejar puasa ghurar, walaupun terdapat hadis yang menyebutnya, kerana bimbang orang yang tidak berilmu menganggapnya wajib. Telah thabit bahawa Rasulullah ﷺ berpuasa tiga hari setiap bulan yang tidak ditentukan, dan baginda bersabda kepada Abdullah bin Amr bin al-As, kerana puasanya yang berlebihan, "Tidakkah cukup bagimu tiga hari setiap bulan?" Dia berkata, "Aku berkata, 'Wahai Rasulullah, aku mampu berpuasa lebih daripada itu.' Baginda bersabda, 'Lima?' Aku berkata, 'Wahai Rasulullah, aku mampu berpuasa lebih daripada itu.' Baginda bersabda, 'Tujuh?' Aku berkata, 'Wahai Rasulullah, aku mampu berpuasa lebih daripada itu.' Baginda bersabda, 'Sembilan?' Aku berkata, 'Wahai Rasulullah, aku mampu berpuasa lebih daripada itu.' Baginda bersabda, 'Sebelas?' Aku berkata, 'Wahai Rasulullah, aku mampu berpuasa lebih daripada itu.' Maka Nabi ﷺ bersabda, 'Tiada puasa yang melebihi puasa Daud. Berpuasa sehari dan tidak berpuasa sehari adalah puasa hingga ke puncak masa (berterusan).'" Abu Dawud meriwayatkan bahawa "baginda berpuasa pada hari Isnin dan Khamis." Telah thabit bahawa baginda tidak pernah berpuasa sepanjang bulan kecuali Ramadan, dan kebanyakan puasanya dilakukan pada bulan Syaban.

About the six days of Shawwal it is established that the Messenger *of Allah (God’s peace and blessings be upon him) said, “One fasting during Ramadan and then following it up with six days of Shawwal is like fasting through Time (perpetual fasting)”. Malik, however, considered this to be disapproved, either because people might associate with Ramadan what is not a part of it, or either because the tradition had not reached him or it did not prove to be authentic for him, which is more likely. Likewise, Malik considered as disapproved the pursuit of the fasts of the ghurar, despite the tradition laid down in it, for fear that the unlettered might consider them to be obligatory. It is established “that the Messenger of Allah (God’s peace and blessings be upon him) used to fast each month for three undetermined days, and that he said to cAbd Allah ibn c Amr ibn al-cAs, because of his excessive fasting, ‘Are three days in each month not sufficient for you?’” He said, “I said, ‘O Messenger of Allah, I am able to fast more than that’. He said, ‘Five?’ I said, ‘O Messenger of Allah, I am able to fast more than that.’ He said, ‘Seven?’ I said, ‘O Messenger of Allah, I am able to fast more than that.’ He said, ‘Nine?’ I said, ‘O Messenger of Allah, I am able to fast more than that.’ He said, ‘Eleven?’ I said, ‘O Messenger of Allah, I am able to fast more than that’. The Prophet (God’s peace and blessings be upon him) then said, ‘There is no fast beyond the fast of Dawud. Fasting one day and not fasting the other is fasting to the brink of Time (perpetual)’”. Abu Dawud has recorded that “he used to fast on Mondays and Thursdays”. It is established that he never observed fasting for the whole month, except for Ramadan, and that most of his fasts were during the month of Shahan.

Hari-hari yang diharamkan berpuasa juga merangkumi hari-hari yang disepakati dan hari-hari yang diperselisihkan. Hari-hari yang disepakati ialah Hari Raya Aidilfitri dan Hari Raya Aidiladha, kerana larangan yang telah ditetapkan mengenainya. Hari-hari yang diperselisihkan ialah hari-hari Tasyrik, Hari Keraguan, hari Jumaat, hari Sabtu, separuh kedua bulan Syaaban, dan puasa berterusan.

The proscribed days also include those that are agreed upon and those that are disputed. Those agreed upon are the day of fitr and the day of adha, because of the established proscription about them. Those disputed are the days of tashriq, the Day of Doubt, Friday, Saturday, the second half of Sha^ban, and perpetual fasting.

Golongan Zahiriyyah tidak membenarkan puasa pada hari-hari tasyriq, manakala sekumpulan ahli fiqh yang lain membenarkannya. Golongan ketiga pula menganggapnya sebagai makruh, dan inilah pendapat Malik, kecuali bahawa beliau membenarkan puasa pada hari-hari ini bagi orang yang wajib baginya berpuasa akibat haji, dan ini bagi orang yang melakukan korban.

' The Zahirites did not permit fasting on the days of tashriq, while another group of jurists permitted this. A third group considered this as disapproved, and this is the opinion of Malik, except that he permitted fasting during these days for the person for whom the obligation arose out of hajj, and this is for one performing the sacrifice.

Hari-hari ini ialah tiga hari selepas hari Eid al-Adha. Sebab perselisihan mereka berpunca daripada keraguan terhadap sabda Nabi (semoga rahmat dan kesejahteraan Allah ke atasnya) bahawa "ini adalah hari-hari makan dan minum" sama ada ia difahami sebagai kewajipan atau sebagai galakan. Mereka yang mentafsirkannya sebagai kewajipan berkata bahawa puasa dilarang (pada hari-hari ini), manakala mereka yang mentafsirkannya sebagai galakan berkata bahawa puasa adalah makruh. Nampaknya mereka yang mentafsirkannya sebagai galakan membuat keputusan itu dengan mengutamakannya berbanding kaedah tafsiran (asal) bahawa sesuatu arahan sentiasa membawa maksud kewajipan, kerana mereka melihat bahawa jika ia difahami sebagai kewajipan, ia akan bertentangan dengan hadis sahih Abu Sa'id al-Khudri melalui petunjuk teksnya. Dalam hadis itu beliau berkata, "Aku mendengar Rasulullah ﷺ bersabda, 'Puasa tidak sah pada dua hari, iaitu hari berbuka selepas Ramadan dan hari korban'." Petunjuk teks itu menunjukkan bahawa puasa sah pada hari-hari selain daripada dua hari ini, kerana jika tidak, menyebut kedua-dua hari tersebut secara khusus adalah sia-sia dan tidak bertujuan.

These days are the three days following the day of The reason, for their disagreement derives from the vacillation of the saying of the Prophet (God’s peace and blessings be upon him) that “these are the days of eating and drinking” between being construed as an obligation and a recommendation. Those who interpreted this to imply an obligation said that fasting is prohibited (during these days), while those who interpreted it to mean' a recommendation said that fasting is disapproved. It appears that those who interpreted it as a recommendation decided this by giving it prominence over the principle of (initial) interpretation as (always) implying obligation, because they saw that if they construed it as an obligation it would be opposed by the authentic tradition of Abu SacTd al-Khudn through the indication of its text. In this tradition he said, “I heard the Messenger of Allah (God’s peace and blessings be upon him) saying, ‘Fasting is not valid on two days, the day offitr after Ramadan and the day of sacrifice’”. The indication of the text implies that fasting is valid oh days other than these two days, otherwise specifying them would be futile, having no purpose.

Sekumpulan ahli fiqh tidak membantah puasa pada hari Jumaat. Mereka termasuk Malik, murid-muridnya, dan sekumpulan ahli fiqh. Kumpulan lain membantah puasa pada hari ini, kecuali jika puasa dilakukan sebelumnya atau selepasnya. Punca perselisihan mereka berpunca daripada pertentangan hadis mengenai perkara ini. Salah satunya ialah hadis Ibn Mas'ud "bahawa Nabi ﷺ biasa berpuasa tiga hari setiap bulan". Beliau berkata: "Aku tidak pernah melihat baginda tidak berpuasa pada hari Jumaat". Ini ialah hadis yang sahih. Ada juga hadis Jabir "bahawa seorang penanya bertanya kepada Jabir, 'Aku dengar bahawa Rasulullah ﷺ melarang hari Jumaat dikhususkan untuk berpuasa.' Beliau menjawab, 'Ya, demi Tuhan Pemilik Rumah ini'". Ia diriwayatkan oleh Muslim. Termasuk juga hadis Abu Hurairah, yang berkata, "Rasulullah ﷺ bersabda, 'Janganlah seorang pun daripada kalian berpuasa pada hari Jumaat, kecuali dia berpuasa sebelumnya atau selepasnya'". Ini juga diriwayatkan oleh Muslim. Mereka yang berpegang kepada makna zahir hadis Ibn Mas'ud membenarkan puasa pada hari Jumaat tanpa syarat. Mereka yang berpegang kepada makna zahir hadis Jabir melarangnya secara mutlak. Mereka yang mengikuti hadis Abu Hurairah mengompromikan kedua-dua hadis tersebut, iaitu hadis Jabir dan hadis Ibn Mas'ud.

A group of jurists did not disapprove of fasting on a Friday. These include Malik, his disciples, and a group of jurists. Another group disapproved of fasting on this day, unless a fast was kept before it or after it. The reason for their disagreement stems from the conflict of traditions over this. One of these is the tradition of Ibn Mascud “that the Prophet (God’s peace and blessings be upon him) used to fast on three days of each month”. He said: “I have not seen him not fasting on a Friday”. This is an authentic tradition. There is also the tradition of Jabir “that a questioner asked Jabir, ‘I have heard that the Messenger of Allah (God’s peace and blessings be upon him) prohibited that Friday be singled out for fasting.’ He replied, ‘Yes, by the Lord of this House’”. It is recorded by Muslim. Included in these is also the tradition of Abu Hurayra, who said, “The Messenger of Allah (God’s peace and blessings be upon him) said, ‘None of you should fast on a Friday, unless he fasts before it or after it’”. This too"is recorded by Muslim. Those who adopted the apparent meaning of the tradition of Ibn Mascud permitted fasting on a Friday without qualifications. Those who adopted the apparent meaning of Jabir’s tradition disapproved it absolutely. Those who followed Abu Hurayra’s tradition reconciled the two tradition, that is, Jabir’s tradition and that of Ibn Mas ud.

Kebanyakan para fuqaha berpegang kepada larangan berpuasa pada Hari Syak, dengan menganggapnya sebahagian daripada Ramadan berdasarkan makna zahir hadis-hadis yang mengaitkan puasa dengan melihat anak bulan, atau dengan menyempurnakan bilangan hari Syaaban (tiga puluh hari), kecuali apa yang telah kami riwayatkan daripada Ibnu Umar. Mereka berselisih pendapat tentang meneruskan puasa sunat pada hari ini. Sebahagian fuqaha tidak menyukainya berdasarkan makna zahir hadis Ammar: "Sesiapa yang berpuasa pada Hari Syak, maka dia telah menderhaka kepada Abu al-Qasim." Mereka yang membenarkannya berpegang kepada riwayat "bahawa Nabi ﷺ berpuasa sepanjang bulan Syaaban", dan juga kepada riwayat bahawa Nabi ﷺ bersabda, "Janganlah kamu mendahului Ramadan dengan sehari atau dua hari, kecuali jika hari itu jatuh pada hari yang menjadi kebiasaan salah seorang daripada kamu berpuasa, maka dia bolehlah berpuasa pada hari itu." Al-Laith bin Saad pernah berkata bahawa jika seseorang berpuasa dengan anggapan bahawa hari itu adalah hari Ramadan, dan kemudian ternyata ia memang Ramadan, maka puasanya dikira sah. Ini menjadi dalil bahawa niat untuk berpuasa berkesan selepas fajar, kerana niat puasa sunat bertukar menjadi niat puasa wajib.

c The majority of the jurists uphold the prohibition of fasting on the Day of Doubt considering it a part of Ramadan on the apparent meaning of the traditions that link fasting to the sighting, or with the completion of the number of the days of Shahan (thirty), except what we have related from Ibn TJmar. They disagreed about pursuing voluntary fasting on this day. Some of the jurists disapproved this on the apparent meaning of the tradition of c Ammar, “He who fasts on the Day of Doubt has defied Abu al-Qasim”. Those who permitted it did so on the report “that the Prophet (God’s peace and blessings be upon him) kept the fasts for the whole of Shahan”, and also because of the report that the Prophet (God’s peace and blessings be upon him) said, “Do not advance Ramadan by a day or by two days, unless that is the day on which one of you is accustomed to fasting, in which case he may do so”. Al-Lay th ibn SaM used to say that if the person fasts on the assumption that it is a day of Ramadan and then it is established that it is Ramadan his fast is considered to be valid. This provides an evidence that intention to fast becomes effective after dawn, as the intention of a voluntary fast is converted to that of an obligatory fast.

Punca perselisihan mereka mengenai puasa pada hari Sabtu timbul daripada perbezaan pendapat mereka tentang kesahihan riwayat daripada Nabi ﷺ yang bersabda, "Janganlah kamu berpuasa pada hari Sabtu, kecuali (pada keadaan) yang diwajibkan ke atas kamu". Ia diriwayatkan oleh Abu Dawud. Mereka berkata bahawa hadis ini telah dimansuhkan oleh hadis Juwayriyah binti al-Harith "bahawa Nabi ﷺ datang kepadanya pada hari Jumaat, ketika dia sedang berpuasa, lalu baginda bersabda, 'Adakah kamu berpuasa semalam?' Dia menjawab, 'Tidak'. Baginda bertanya, 'Adakah kamu mahu berpuasa esok?' Dia menjawab, 'Tidak'. Baginda bersabda, 'Kalau begitu, berbukalah puasamu'".

The reason for their disagreement about fasting on Saturday arises from their dispute about the authenticity of the report from the Prophet (God’s peace and blessings be upon him) that he said, “Do not fast on a Saturday, except (the occasion) when it is obligatory for you”. It is recorded by Abu Dawud. They said that this tradition has been abrogated by the tradition of Juwayriya bint al-Harith “that the Prophet (God’s peace and blessings be upon him) came up to her on a Friday, when she was fasting, and said, ‘Did you fast yesterday?’ She said, ‘No’. He said, ‘Do you wish to fast tomorrow?’ She said, ‘No’. He said, ‘Then break your fast’”.

Larangan berpuasa sepanjang masa telah ditetapkan, namun Malik tidak melihat sebarang mudarat padanya, dan beliau mungkin berpendapat bahawa larangan itu didasarkan pada kebimbangan terhadap kelemahan atau penyakit.

The proscription for fasting perpetually was laid down, but Malik saw no harm in this, and he could have thought that the proscription was based on the apprehension of weakness or illness.

Puasa pada separuh kedua bulan Sya'ban tidak digalakkan oleh satu kumpulan ahli fiqh dan dibenarkan oleh kumpulan yang lain. Mereka yang tidak menggalakkannya berpegang kepada riwayat bahawa Nabi ﷺ bersabda, "Tidak ada puasa selepas pertengahan Sya'ban sehingga Ramadan." Mereka yang membenarkannya pula berpegang kepada riwayat daripada Ummu Salamah, yang berkata, "Aku tidak pernah melihat Rasulullah ﷺ berpuasa dua bulan berturut-turut, kecuali Sya'ban dan Ramadan," dan juga berdasarkan apa yang diriwayatkan daripada Ibnu Umar, yang berkata, "Rasulullah ﷺ biasa menggabungkan Sya'ban dengan Ramadan." Hadis-hadis ini telah dicatat oleh al-Tahawi.

Fasting during the second half of Shahan was disapproved by one group of jurists and permitted by another. Those who disapproved it did so on the basis of the report that the Prophet (God’s peace and blessings be upon him) said, “There is no fast after the middle of Shahan up to Ramadan”. Those who permitted it did so on the basis of the report from Umm Salama, who said, “I have not seen the Messenger of Allah (God’s peace and blessings be upon him) fasting for two consecutive months, except for Shahan and Ramadan”, and also on the basis of what is related from Ibn TJmar, who said, “The Messenger of Allah (God’s peace and blessings be upon him) used to combine Shahan with Ramadan”. These traditions have been recorded by al-TahawT.

Elemen kedua (dalam puasa) berkaitan dengan niat, dan saya tidak mengetahui seorang pun yang tidak menetapkan niat bagi puasa sunat, tetapi mereka berbeza pendapat mengenai waktu membentuk niat sesuai dengan apa yang telah disebutkan sebelum ini.

The second element (of fasts) relates to intention and I do not know of anyone who did not stipulate intention for voluntary fasting, but they did differ over the time of forming the intention in accordance with what has preceded.

Elemen ketiga ialah menahan diri daripada perkara-perkara yang membatalkan puasa, dan itu sama persis dengan menahan diri dalam puasa wajib. Perselisihan yang wujud di sana turut terbawa ke sini.

The third element is abstinence from things that break the fast, and that is exactly the same as abstinence in obligatory fasting. The disagreement that exists there is carried over here.

Berkenaan dengan hukum membatalkan puasa sunat, mereka sepakat bahawa seseorang yang memulakan puasa sunat kemudian memutuskannya kerana suatu sebab yang sah tidak wajib qadha'. Mereka berselisih pendapat apabila dia memutuskannya dengan sengaja dan tanpa sebarang uzur. Malik dan Abu Hanifah mewajibkan qadha' ke atasnya. Al-Shafi'i dan sekumpulan fuqaha' yang lain berpendapat bahawa tidak ada qadha' baginya.

With respect to the hukm of breaking the fast in voluntary fasting they agreed that a person who commences a voluntary fast and then cuts it off due to a legitimate reason is not liable to qadd*. They disagreed when he cuts it off intentionally and without an excuse. Malik and Abu Hamfa imposed qad& upon him. Al-Shafi T and a c group of jurists said that there is no qada> for him.

Sebab perselisihan mereka berpunca daripada pertentangan riwayat mengenai perkara ini. Malik meriwayatkan bahawa Hafsah dan ʿĀ’ishah, dua isteri Nabi ﷺ, berpuasa sunat bersama-sama. Sebuah hadiah makanan dibawa kepada mereka, lalu mereka berbuka puasa. Rasulullah ﷺ bersabda, "Berpuasalah pada hari lain sebagai gantinya." Ini dibantah oleh riwayat Ummu Hani, yang berkata: "Pada hari penaklukan, penaklukan Makkah, Fatimah datang dan duduk di sebelah kiri Rasulullah ﷺ, manakala Ummu Hani berada di sebelah kanan baginda. Dia berkata: Seorang hamba perempuan datang membawa bekas yang berisi minuman. Dia memberikannya kepada baginda dan baginda meminumnya. Kemudian baginda memberikannya kepada Ummu Hani, lalu dia juga meminumnya. Dia berkata: Wahai Rasulullah, aku telah membatalkan puasaku, kerana aku sedang berpuasa. Nabi ﷺ bersabda kepadanya: Adakah engkau sedang menunaikan qadha untuk sesuatu? Dia menjawab: Tidak. Baginda bersabda: Maka tiada mudarat bagimu, jika ia puasa sunat." Al-Shafiʿi berhujah, dengan implikasi yang serupa, berdasarkan riwayat ʿĀ’ishah. Dia berkata, "Rasulullah ﷺ masuk menemuiku, lalu aku berkata kepadanya, ‘Aku telah menyimpan sesuatu untukmu.’ Baginda bersabda, ‘Aku berniat untuk berpuasa, tetapi bawakanlah ia kepadaku.’" Riwayat ʿĀ’ishah dan Hafsah itu tidak berstatus musnad.

The reason for their disagreement stems from the conflict of traditions about this. Malik has related that Hafsa and cA>isha, the two wives of the Prophet (God’s peace and blessings be upon him) kept a voluntary fast together. A gift of food was brought to them and they broke their fast. The Messenger of Allah (God’s peace and blessings be upon him) said, “Fast another day in its place”. This is opposed by the tradition of Umm Hani, who said:232 “On the day of the conquest, the conquest of Mecca, Fatima came and sat to the left of the Messenger of Allah (God’s peace and blessings be upon him) when Umm Hani was to his right. She said: A maid came with a utensil containing a beverage. She gave it to him and he drank from it. He then gave it to Umm Hani who also drank from it. She said: O Messenger of Allah, I have broken my fast, for I was fasting. The Prophet (God’s peace and -blessings be upon him) said to her: Were you observing qada for something? She said: No. He said: Then it does not harm you, if it was voluntary”. Al-Shafi^T argued, for a similar implication, on the basis of the tradition of cA’isha. She said, “The Messenger of Allah (God’s peace and blessings be upon him) entered upon me and I said to him, ‘I have hidden something for you’. Fie said, ‘I had intended to fast, but bring it over’”. The traditions of cA:isha and Hafsa are not musnad.

Perbezaan pendapat mereka dalam isu ini mempunyai satu sebab lagi. Ia ialah keraguan tentang kedudukan puasa sunat, sama ada ia menyerupai solat sunat atau haji sunat. Ini kerana mereka bersepakat bahawa orang yang memulakan haji atau *'umrah* secara sukarela kemudian menarik diri daripadanya wajib mengqadanya. Mereka juga bersepakat, setakat yang saya ketahui, bahawa orang yang meninggalkan solat sunat tidak wajib mengqadanya. Mereka yang mengqiyaskan puasa dengan solat berpendapat bahawa puasa lebih menyerupai solat berbanding haji, kerana haji mempunyai hukum khusus dalam hal ini, iaitu orang yang telah membatalkannya wajib meneruskannya sehingga akhir.

Their disagreement over this issue has another reason. It is the vacillation of the voluntary fast between its resemblance with voluntary prayer and with voluntary hajj. This is so as they agreed that the person who commences hajj or <umra on a voluntary basis and then moves out of it is liable for qada*. They also agreed that the person who leaves a voluntary prayer is not liable for qada> as far as I know. Those who made an analogy for fasting on the basis of prayer thought that it resembles prayer more closely than it does hajj, as hajj has a specific hukm in this case, which is that it is binding upon one who has invalidated it to continue moving in it up to the end.

Jika seseorang membatalkan puasa sunat kerana lupa, majoriti ulama berpendapat tiada qada' ke atasnya. Ibn Tulayyah berkata bahawa dia wajib mengqada' berdasarkan qiyas kepada haji. Mungkin Malik mentafsirkan hadis Ummu Hani' sebagai terpakai kepada kes terlupa. Hadis Ummu Hani' telah diriwayatkan oleh Abu Dawud. Begitu juga, beliau meriwayatkan hadis 'A'isyah dengan lafaz yang hampir sama seperti yang telah kami nyatakan. Beliau meriwayatkan hadis 'A'isyah dan Hafsah dengan lafaz yang sama persis.

If the person breaks a voluntary fast out of forgetfulness, the majority hold that there is no qad& for him. Ibn TJlayya said that he is liable to qadd* on the analogy of hajj. Perhaps, Malik construed the tradition of Umm Hani to apply to forgetfulness. The tradition of Umm Hani has been recorded by Abu Dawud. Likewise, he recorded the tradition of (A*isha with almost similar words that we have stated. He recorded the tradition of 'A’isha and Hafsa in the exact same words.