Nafl ro'za haqidagi bahs uchta unsur va ro'zani buzish hukmi haqida. Nafl ro'za tutiladigan kunlar, ya'ni birinchi unsur, uch turga bo'linadi: mustahab kunlar, man etilgan kunlar va sukut qilingan kunlar. Ulardan ba'zilari ixtilofli, ba'zilari esa ittifoqli. Mustahab deb hisoblanadigan va ittifoq qilingan ro'zalar — Oshuro kunining ro'zasi. Ixtilofli bo'lganlari — Arafa kuni ro'zasi, Shavvol oyining olti kuni ro'zasi va har oydagi ayyomi bekiz, ya'ni o'n uchinchi, o'n to'rtinchi va o'n beshinchi kunlar.

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.

Ashura kunini ro‘za tutish shariatda sobit bo‘lgan, chunki “Allohning Elchisi (Allohning salavoti va salomi unga bo‘lsin) bu kuni ro‘za tutgan va uni ro‘za sifatida tutishni buyurgan”, va u bu haqda shunday degan: “Ro‘zasiz uyg‘onган kishi kunning qolgan qismini ro‘za tutib o‘tkazsin”. Ulamolar bu kun Muharram oyining to‘qqizinchi kunimi yoki o‘ninchi kunimi, degan masalada ixtilof qilganlar. Ularning ixtilofining sababi rivoyatlarning ziddiyatidir. Muslim Ibn Abbosdan rivoyat qilgan: u shunday degan: “Muharram oyining hilolini ko‘rganingizda, kunlarni sanang va to‘qqizinchi kuni ro‘za tutib uyg‘oning”. Men (Ibn Abbosdan rivoyat qiluvchidan) so‘radim: “Muhammad, Allohning Elchisi (Allohning salavoti va salomi unga bo‘lsin) ro‘zani shunday tutganmi?” U javob berdi: “Ha”. Shuningdek, rivoyat qilinadi: “Allohning Elchisi (Allohning salavoti va salomi unga bo‘lsin) Ashura kuni ro‘za tutgan va uni ro‘za sifatida tutishni buyurganida, ular aytdilar: ‘Ey Allohning Elchisi, bu kun yahudiylar va nasroniylar tomonidan muqaddas hisoblanadi’. Allohning Elchisi (Allohning salavoti va salomi unga bo‘lsin) aytdi: ‘Keyingi yili, Allohning irodasi bilan, biz to‘qqizinchi kuni ro‘za tutamiz’. U keyingi yilning Ashurosi kelishidan oldin, Allohning Elchisi (Allohning salavoti va salomi unga bo‘lsin) vafot etdi”.

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”.

Ularning Arafa kuni haqidagi ixtilofi, Payg'ambar ﷺ Arafa kunida ro'za tutmaganlari sababli yuzaga kelgan. Ammo ularning o'zlari bu kun haqida shunday degan deb rivoyat qilinadi: "Arafa kuni ro'zasi o'tgan yil va kelgusi yilning gunohlarini kechiradi". Shu sababli faqihlar o'rtasida ixtilof paydo bo'lgan. Ash-Shofi'iy ikki rivoyatni moslashtirish maqsadida hojilar uchun bu kunda ro'za tutmaslikni, boshqalar uchun esa ro'za tutishni ma'qul ko'rgan. Abu Dovud rivoyat qilishicha, Allahning Elchisi ﷺ 'Arafotda Arafa kunining ro'zasini man etgan.

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.

Shavvol oyining olti kuni haqida sobit bo‘lganki, Allohning Elchisi ﷺ shunday degan: “Ramazonda ro‘za tutib, so‘ngra Shavvol oyining olti kunini ham ro‘za bilan qo‘shgan kishi, go‘yo abadiy ro‘za tutgan kabidir.” Ammo Molik bunga ruxsat bermagan, chunki odamlar Ramazonga kirmaydigan narsani unga bog‘lab qo‘yishi mumkin, yoki bu rivoyat unga yetib kelmagan yoki u uning sahih ekanini ko‘rmagan bo‘lishi mumkin, va bu ikkinchi ehtimol ko‘proqdir. Xuddi shuningdek, Molik g‘ urar ro‘zalarini ham, unda bayon etilgan rivoyatga qaramay, odamlar ularni vojib deb o‘ylab qolishidan qo‘rqib, makruh deb hisoblagan. Sobit bo‘lganki, Allohning Elchisi ﷺ har oyda uch kun, aniq kunlarini belgilamay ro‘za tutar edi. U ﷺ haddan tashqari ro‘za tutayotgan Abdulloh ibn Amr ibn al-As’ga shunday degan: “Har oyda uch kun ro‘za tutishing ssenga yetarli emasmi?” U aytdi: “Ey Allohning Elchisi, men bundan ko‘proq ro‘za tutishga qodirman”. U ﷺ dedi: “Besh kunmi?” U aytdi: “Ey Allohning Elchisi, men bundan ko‘proq ro‘za tutishga qodirman.” U ﷺ dedi: “Yetti kunmi?” U aytdi: “Ey Allohning Elchisi, men bundan ko‘proq ro‘za tutishga qodirman.” U ﷺ dedi: “To‘qqiz kunmi?” U aytdi: “Ey Allohning Elchisi, men bundan ko‘proq ro‘za tutishga qodirman.” U ﷺ dedi: “O‘n bir kunmi?” U aytdi: “Ey Allohning Elchisi, men bundan ko‘proq ro‘za tutishga qodirman.” Shundan so‘ng Payg‘ambar ﷺ dedi: “Dovud alayhissalomning ro‘zasidan ortiq ro‘za yo‘q. Bir kun ro‘za tutib, bir kun tutmaslik – bu abadiy ro‘zaning chegarasigacha bo‘lgan ro‘zadir.” Abu Dovud rivoyat qilgan: u ﷺ dushanba va payshanba kunlari ro‘za tutar edi. Sobit bo‘lganki, u ﷺ Ramazondan tashqari hech bir oyning butun kunlarini ro‘za bilan o‘tkazmagan, va uning ro‘zalarining ko‘pchiligi Sha’bon oyida bo‘lgan.

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.

Taqiqlangan kunlar orasiga ittifoq qilingan va ixtilofli kunlar ham kiradi. Ittifoq qilinganlari — Ro‘za hayit kuni va Qurbon hayit kuni, chunki ularda ro‘za tutish taqiqlanishi sobit bo‘lgan. Ixtilofli kunlari esa — tashriq kunlari, shubha kuni, juma, shanba, Sha‘bonning ikkinchi yarmi va doimiy ro‘za.

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.

Zohiriylar tashriq kunlarida ro'za tutishni joiz deb hisoblamadilar, boshqa bir guruh faqihlar esa buni joiz deb hisobladilar. Uchinchi guruh esa bunni makruh deb bildi, bu Molikning ham fikri edi, faqat u hajdan kelib chiqqan majburiyati bo'lgan kishi uchun, ya'ni qurbonlik qiluvchi uchun bu kunlarda ro'za tutishni joiz deb hisobladi.

' 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.

Bu kunlar Qurbon hayitidan keyingi uch kundir. Ularning ixtilofi Payg'ambarimizning (ﷺ) "bu kunlar yeyish-ichish kunlaridir" degan so'zining majburiy yoki mustahab deb tushunilishi bilan bog'liq ekanligidan kelib chiqadi. Bu so'zni majburiyatga yo'naltirganlar bu kunlarda ro'za tutish harom deb aytdilar, mustahablikka yo'naltirganlar esa ro'za tutish makruh deb aytdilar. Ko'rinishicha, mustahab deb tushunganlar bu qarorga "buyruq majburiyatni anglatadi" degan asl qoidadan ustun qo'yish orqali kelganlar, chunki ular buni majburiy deb tushunsalar, Abu Sa'id al-Xudriyning matn ko'rsatmasi orqali bayon qilingan sahih rivoyati bunga zid bo'lishini ko'rdilar. Bu rivoyatda u shunday degan: "Men Allohning Elchisi (ﷺ)ni: "Ikki kunda ro'za tutish to'g'ri emas: Ramazondan keyingi iftor kuni va qurbon kuni", deganlarini eshitdim". Matnning ko'rsatmasi shuni bildiradiki, bu ikki kundan boshqa kunlarda ro'za tutish to'g'ridir, aks holda ularni alohida ko'rsatishning ma'nosi bo'lmas edi, befoyda bo'lib qolardi.

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.

Bir guruh faqihlar juma kuni ro‘za tutishni noma’qul ko‘rmagan. Ularga Molik, uning shogirdlari va bir guruh faqihlar kiradi. Boshqa bir guruh esa bu kuni ro‘za tutishni, undan oldin yoki keyin ro‘za tutilmasa, noma’qul deb hisoblagan. Ularning bu masaladagi ixtilofi shu mavzudagi rivoyatlarning ziddiyatidan kelib chiqqan. Shulardan biri Ibn Mas‘udning rivoyati bo‘lib, u “Nabiy ﷺ har oyning uch kunida ro‘za tutardilar”, degan. U yana: “Men Nabiy ﷺ juma kuni ro‘za tutmaganlarini ko‘rmaganman”, degan. Bu rivoyat sahihdir. Shuningdek, Jobir rivoyat qilishicha, bir kishi Jobirdan so‘radi: “Men Allohning Elchisi ﷺ juma kunini ro‘za uchun alohida ajratishdan qaytarganlarini eshitganman”. U javob berdi: “Ha, bu Ka’baning Rabbi nomi bilan qasam”. Bu rivoyatni Muslim keltirgan. Bularga Abu Hurayraning rivoyati ham kiradi, u dedi: “Allohning Elchisi ﷺ aytdilar: ‘Sizlardan hech kim juma kuni, undan oldin yoki keyin ro‘za tutmasdan, ro‘za tutmasin’”. Bu rivoyat ham Muslim tomonidan keltirilgan. Ibn Mas‘udning rivoyatining zohiriy ma’nosiga amal qilganlar juma kuni ro‘za tutishga hech qanday shartsiz ruxsat berganlar. Jobirning rivoyatining zohiriy ma’nosiga amal qilganlar esa uni mutlaqo noma’qul deb hisoblaganlar. Abu Hurayraning rivoyatiga amal qilganlar esa, ya’ni Jobir va Ibn Mas‘ud rivoyatlarini o‘zaro muvofiqlashtirganlar.

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.

Ko'pchilik faqihlar shubhali kun — Ramazon oyining shubhali kuni — ro'zasini man etish tarafdori bo'lib, uni Ramazonning bir qismi deb hisoblaydilar. Bu ko'pchilikning fikri ro'za oyga ilingan (ko'rish bilan yoki Sha'bon oyining o'ttiz kunini to'ldirish bilan bog'liq) rivoyatlarning zohiriy ma'nosiga asoslanadi, Ibn Umardan naql qilinganlar bundan mustasnodir. Ular bu kunda nafl ro'za tutish masalasida ixtilof qilganlar. Ba'zi faqihlar buni Ammorning rivoyatiga ko'ra makruh deb bilganlar: "Shubhali kunda ro'za tutgan kishi Abul Qosim ﷺ ga itoatsizlik qilgan bo'ladi". Uni ruxsat etganlar esa, "Nabiy ﷺ butun Sha'bon oyida ro'za tutganlar" degan rivoyatga, shuningdek, Nabiy ﷺ: "Ramazonni bir yoki ikki kun oldin boshlamanglar, faqat kimning odati shu kunda ro'za tutish bo'lsa, u tutsin", degan hadisga tayanganlar. Al-Lays ibn Sa'd: "Agar kishi uni Ramazon kuni deb gumon qilib ro'za tutsa, keyin esa Ramazon ekani aniqlansa, uning ro'zasi to'g'ri hisoblanadi", derdi. Bu esa niyatning tong otgandan keyin amal qilishiga dalildir, chunki nafl ro'zaning niyati farz ro'zaga aylanadi.

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.

Ularning shanba kuni ro‘za tutish masalasida ixtilof qilishlariga sabab, Payg‘ambar (ﷺ)dan rivoyat qilingan: “Shanba kuni ro‘za tutmanglar, faqat sizlarga farz qilingan (ro‘za) bundan mustasno”, degan hadisning sahihligi haqidagi tortishuvlaridir. Bu hadisni Abu Dovud rivoyat qilgan. Ular bu rivoyat Juvayriya binti Horis rivoyati bilan mansux bo‘lgan, deb aytishgan: “Payg‘ambar (ﷺ) juma kuni ro‘za tutgan holida uning oldiga kelib: “Kecha ro‘za tutdingmi?” dedi. U: “Yo‘q”, dedi. U: “Ertaga ro‘za tutmoqchimisan?” dedi. U: “Yo‘q”, dedi. U: “Unday bo‘lsa, ro‘zangni ochgin”, dedi”.

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’”.

Doimiy ravza tutishning man etilishi belgilangan edi, lekin Molik bunda hech qanday zarar ko'rmagan va bu man etish ojizlik yoki kasallik xavfiga asoslangan bo'lishi mumkin deb o'ylagan bo'lishi mumkin.

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.

Sha'bon oyining ikkinchi yarmida ro'za tutish bir guruh faqihlar tomonidan makruh deb hisoblangan, boshqa guruh esa ruxsat etgan. Makruh deganlar Payg'ambar ﷺ: "Sha'bon oyining o'rtasidan Ramazongacha ro'za yo'q", degan rivoyatga tayangan. Ruxsat berganlar esa Ummu Salama roziyallohu anhodan rivoyat qilingan hadisga tayangan: u aytgan: "Allohning Elchisi ﷺ ketma-ket ikki oy ro'za tutganini ko'rmaganman, faqat Sha'bon va Ramazondan boshqa", shuningdek, Ibn Umar roziyallohu anhudan rivoyat qilingan hadisga: u aytgan: "Allohning Elchisi ﷺ Sha'bonni Ramazon bilan birlashtirib ro'za tutardi". Bu rivoyatlarni at-Tahoviy zikr qilgan.

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.

Ikkinchi rukn (ro'za) niyatga tegishli, va men nafl ro'za uchun niyat qilmagan birorta odamni bilmayman, lekin ular niyatni qachon qilish vaqti haqida, yuqorida aytilganlarga muvofiq, ixtilof qilganlar.

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.

Uchinchi rukn — ro‘zani buzuvchi narsalardan saqlanish bo‘lib, bu aynan farz ro‘zadagi saqlanish bilan bir xil. U yerdagi ixtilof ham bu yerga o‘tkaziladi.

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.

Nafl (ixtiyoriy) ro'zada ro'zani buzish hukmi borasida ulamolar shunga kelishganlar: kimki nafl ro'zani boshlab, qonuniy sababga ko'ra uni uzsa, unga qazo lozim emas. Ular faqat uni sababsiz va ataylab uzgan holatda ixtilof qilganlar. Molik va Abu Hanifa unga qazo lozim deganlar. Ash-Shofi'iy va bir guruh faqihlar esa unga qazo yo'q, deganlar.

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.

Ularning ixtilofining sababi bu masala bo'yicha rivoyatlar ziddiyatidan kelib chiqadi. Molik rivoyat qilishicha, Hafsa va Oisha — Payg'ambar ﷺ ning ikki xotini nafl ro'za tutishgan. Ularga ovqat sovg'a qilib keltirilgan va ular ro'zalarini ochishgan. Allohning Elchisi ﷺ: "Uning o'rniga boshqa kuni ro'za tutinglar", degan. Bunga Ummu Honiyning rivoyati zid keladi, u shunday degan: "Fath kuni, Makka fathi kuni, Fotima kelib, Allohning Elchisi ﷺ ning chap tomonida o'tirdi, Ummu Honi esa uning o'ng tomonida edi. U dedi: Bir cho'ri bir idishda ichimlik olib keldi. U uni Payg'ambarga ﷺ berdi va u undan ichdi. Keyin uni Ummu Honiga berdi va u ham undan ichdi. U dedi: Ey Allohning Elchisi, men ro'zamni ochdim, chunki men ro'za tutgan edim. Payg'ambar ﷺ unga dedi: Biror narsa uchun qazo ro'zasi tutayotgan edingmi? U dedi: Yo'q. U dedi: Unda bu sizga zarar qilmaydi, agar nafl bo'lsa". Al-Shofi'iy o'xshash mazmun bo'yicha, Oishaning rivoyatiga tayanib dalil keltirdi. U dedi: "Allohning Elchisi ﷺ mening oldimga kirdi va men unga dedim: 'Men sizga bir narsa yashirib qo'ydim'. U dedi: 'Men ro'za tutmoqchi edim, lekin uni olib keling'". Oisha va Hafsaning rivoyatlari musnad emas.

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.

Их бу масалада ихтилоф қилишларининг яна бир сабаби бор. Бу нафл рўзанинг нафл намозга ўхшаши ва нафл ҳаж билан ўхшашлиги ўртасида тебраниб туришидир. Бунга сабаб, улар нафл ҳаж ёки умра бошлаган ва ундан чиқиб кетган кишига қазо лозим бўлишига бир хил фикрда бўлганликлари. Шунингдек, улар нафл намозни тарк этган кишига қазо лозим эмаслигига ҳам келишганлар, менимча. Нафл рўзани намозга қиёс қилганлар, рўза ҳажга қараганда намозга кўпроқ ўхшайди, деб ўйлаганлар. Чунки бундай ҳолатда ҳажнинг ўзига хос ҳукми бор: уни бузган киши охиригача унда давом этиши вожибдир.

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.

Agar kishi nafl ro'zani unutib buzsa, ko'pchilik ulamolar uning uchun qazo yo'q deb hisoblaydi. Ibn Tulayya esa uni haj bilan qiyoslab, qazo qilishi lozim deydi. Ehtimol, Molik Umm Honiy rivoyatini unutishga nisbatan qo'llagan. Umm Honiy rivoyatini Abu Dovud rivoyat qilgan. Shuningdek, u biz zikr qilgan rivoyatga deyarli o'xshash so'zlar bilan Oisha (r.a.) rivoyatini ham keltirgan. U Oisha va Hafsa rivoyatini aynan shu so'zlar bilan keltirgan.

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.