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Fiqh 3.107
Fasting (As-siyam)
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As-Siyam generally means "to abstain from something."
For example, a verse in the Qur'an says: "I have vowed to
the Merciful to abstain--that is, from speaking. What is meant
here is abstaining from food, drink, and sexual intercourse from
dawn until sunset with the explicit intention of doing so (for
the sake of Allah).
Fiqh
3.107a
The Virtues of Fasting
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Abu Hurairah reported the Messenger of Allah, upon whom be peace,
saying: "Allah said: 'Every action of the son of Adam is
for him except fasting, for that is solely for Me. I give the
reward for it.' The fast is a shield. If one is fasting, he should
not use foul language, raise his voice, or behave foolishly. If
someone reviles him or fights with him he should say, 'I am fasting,'
twice. By the One in whose hand is the soul of Muhammad, the [bad]
breath of the one who is fasting is better in the sight of Allah
on the Day of Resurrection than the smell of musk. The one who
is fasting is happy at two times: when he breaks his fast he is
happy with it, and when he meets his Lord he will be happy that
he has fasted." This is related by Ahmad, Muslim, and an-Nasa'i.
A similar version was recorded by al-Bukhari and Abu Dawud, but
with the following addition: "He leaves his food, drink,
and desires for My sake. His fasting is for Me... I will give
the reward for it, and for every good deed, he will receive ten
similar to it."
'Abdullah ibn 'Amr reported that the Messenger of Allah, upon
whom be peace, said: "The fast and the Qur'an are two intercessors
for the servant of Allah on the Day of Resurrection. The fast
will say: 'O Lord, I prevented him from his food and desires during
the day. Let me intercede for him.' The Qur'an will say: 'I prevented
him from sleeping at night. Let me intercede for him.' And their
intercession will be accepted." Ahmad related this hadith
with a sahih chain.
Abu Umamah reported: "I came to the Messenger of Allah and
said: 'Order me to do a deed that will allow me to enter Paradise.'
He said: 'Stick to fasting, as there is no equivalent to it.'
Then I came to him again and he said: 'Stick to fasting."'
This hadith is related by Ahmad, an-Nasa'i, and al-Hakim who classified
it as sahih.
Abu Sa'id al-Khudri reported that the Messenger of Allah said:
"No servant fasts on a day in the path of Allah except that
Allah removes the hellfire seventy years further away from his
face." This is related by "the group," except for
Abu Dawud.
Sahl ibn Sa'd reported that the Prophet said: "There is a
gate to Paradise that is called ar-Rayyan. On the Day of Resurrection
it will say: 'Where are those who fasted?' When the last [one]
has passed through the gate, it will be locked." This is
related by alBukhari and Muslim.
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Fiqh 3.108
Types of Fasting
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There are two types of fasting: obligatory and voluntary. Obligatory
can be further subdivided into the fast of Ramadan, the fast of
expiation and the fast of fulfilling a vow. Here we shall discuss
the Ramadan and voluntary fasts.
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Fiqh 3.108a
The Fast of Ramadan
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The fast of Ramadan, according to the Qur'an, sunnah and consensus,
is obligatory. The evidence from the Qur'an consists of the following
two verses: "O you who believe, fasting is prescribed for
you as it was prescribed for the people before you in order for
you to gain God consciousness, and, "...The month of Ramadan,
during which the Qur'an was revealed, a guidance for mankind,
and clear proofs of the guidance and the criterion; and whoever
of you is resident, let him fast the month"
 .
From the sunnah we have the following statements of the Prophet:
"Islam is built upon [the following] five pillars: testifying
that there is no God except Allah and that Muhammad is His Messenger,
the establishment of the prayer, the giving of zakah, the fast
of Ramadan and the pilgrimage to Makkah." Talhah ibn 'Ubaidullah
reported that a man came to the Prophet and said: "O Messenger
of Allah, tell me what Allah requires of me as regards fasting."
He answered, "The month of Ramadan." The man asked:
"Is there any other [fast]?" The Prophet answered: "No,
unless you do so voluntarily."
The whole Muslim nation agrees that the fast of Ramadan is
obligatory. It is one of the pillars of Islam, and if one disputes
this, he cannot be called a Muslim.
Fiqh
3.109
The Virtues of Ramadan and the Deeds Done During It
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Abu Hurairah reported that the Prophet, upon whom be peace, said:
"The blessed month has come to you. Allah has made fasting
during it obligatory upon you. During it, the gates to Paradise
are opened and the gates to hellfire are locked, and the devils
are chained. There is a night [during this month] which is better
than a thousand months. Whoever is deprived of its good is really
deprived [of something great]." This is related by Ahmad,
an-Nasa'i, and al-Baihaqi.
'Arfajah testifies to this: "We were with 'Utbah ibn Farqad
while he was discussing Ramadan. A companion of the Prophet entered
upon the scene. When 'Utbah saw him, he became shy and stopped
talking. The man [the companion] spoke about Ramadan, saying:
'I heard the Messenger of Allah say during Ramadan: "The
gates of Hell are closed, the gates of Paradise are opened, and
the devils are in chains. An angel calls out: 'O you who intend
to do good deeds, have glad tidings. O you who intend to do evil,
refrain, until Ramadan is completed.'"
Muslim relates that Abu Hurairah reported the Prophet saying:
"The time between the five prayers, two consecutive Friday
prayers, and two consecutive Ramadans are expiations for all that
has happened during that period, provided that one has avoided
the grave sins."
Abu Sa'id al-Khudri reported that the Prophet, upon whom be
peace, said: "Whoever fasts the month of Ramadan, obeying
all of its limitations and guarding himself against what is forbidden,
has in fact atoned for any sins he committed before it."
Ahmad and alBaihaqi related this hadith with a good chain.
Abu Hurairah reported that the Prophet, upon whom be peace,
said: "Whoever fasts the month of Ramadan with faith and
seeks Allah's pleasure and reward will have his previous sins
forgiven." This hadith is related by Ahmad and the compilers
of the sunnah
Fiqh
3.110
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The Consequence
of Breaking the Fast of Ramadan
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Ibn 'Abbas reported that the Prophet said: "The bare essence
of Islam and the basics of the religion are three [acts], upon
which Islam has been established. Whoever leaves one of them
becomes an unbeliever and his blood may legally be spilled. [The
acts are:] Testifying that there is no God except Allah, the
obligatory prayers, and the fast of Ramadan." This hadith
is related by Abu Ya'la and ad-Dailimi. Adh-Dhahabi called it
sahih.
Abu Hurairah reported that the Messenger of Allah, upon whom
be peace, said: "Whoever breaks his fast during Ramadan without
having one of the excuses that Allah would excuse him for, then
even a perpetual fast, if he were to fast it, would not make up
for that day." This is related by Abu Dawud, Ibn Majah, and
atTirmidhi.
Al-Bukhari records from Abu Hurairah in marfu' form: "Whoever
breaks the fast of Ramadan without having a legitimate excuse
or being ill, he cannot make up for that day, even if he were
to undertake a perpetual fast." Ibn Mas'ud has also reported
this.
Adh-Dhahabi says: "According to the established believers,
anyone who leaves the fast of Ramadan without being sick is worse
than a fomicator or an alcoholic. In fact, they doubt his Islam
and they suspect that he might be a zandiqah and one of those
who destroy [Islam].
Fiqh
3.111
The Arrival of Ramadan
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This event is confirmed by sighting the new moon, even if it
is seen by only one just person, or by the passage of thirty
days in the immediately preceding month of Sha'ban.
Ibn 'Umar said: "The people were looking for the new moon
and when I reported to the Messenger of Allah that I had seen
it, he fasted and ordered the people to fast." This is related
by Abu Dawud, al-Hakim, and Ibn Hibban, who declared it to be
sahih.
Abu Hurairah reported that the Prophet instructed: "Fast
after you have seen it [the new crescent] and end the fast [at
the end of the month] when you see it. If it is hidden from you,
then wait until the thirty days of Sha'ban have passed."
This is related by al-Bukhari and Muslim.
Commenting on these reports, at-Tirmidhi states: "Most
knowledgeable people act in accordance with these reports. They
say that it is correct to accept the evidence of one person to
determine the beginning of the fast. This is the opinion of Ibn
alMubarak, ash-Shaf'i, and Ahmad. An-Nawawi says that it is the
soundest opinion. Conceming the new moon of Shawwal [which signifies
the end of the fast], it is confimmed by completing thirty days
of Ramadan, and most jurists state that the new moon must have
been reported by at least two just witnesses. However, Abu Thaur
does not distinguish between the new moon of Shawwal and the new
moon of Ramadan. In both cases, he accepts the evidence of only
one just witness."
Ibn-Rushd comments that: "The opionion of Abu Bakr ibn
alMundhir, which is also that of Abu Thaur and, I suspect, that
of the Dhahiri school of thought, is supported by the following
argument given by Abu Bakr al-Mundhiri: there is complete agreement
that breaking the fast is obligatory, that abstaining from eating
is based on one person's report, and that the situation must be
like that for the beginning of the month and for the ending of
the month, as both of them are simply the signs that differentiate
the time of fasting from the time of not fasting."
Ash-Shaukani observes: "If there is nothing authentic
recorded that states that one may only accept two witnesses for
the end of the month, then it is apparent, by analogy, that one
witness is sufficient, as it is sufficient for the beginning of
the month. Furthemmore, worship based on the acceptance of one
report points to the fact that such singular reports are accepted
in every matter unless there is some evidence that specifies the
peculiarity of specific cases, such as the number of witnesses
conceming matters of wealth, and so on. Apparently this is the
opinion of Abu Thaur."
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Fiqh 3.112
Different Locations
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According to the majority of scholars, it does not matter if
the new moon has been sighted in a different location. In other
words, after the new moon is seen anywhere in the world, it becomes
obligatory for all Muslims to begin fasting, as the Prophet said:
"Fast due to its sighting and break the fast due to its sighting."
This hadith is a general address directed to the whole Muslim
world - that is, "if any one of you sees the moon in any
place, then that will be a sighting for all of the people."
According to 'Ikrimah, al-Qasim ibn Muhammad, Salim, Ishaq,
the correct opinion among the Hanafiyyah, and the chosen opinion
among the Shaf'iyyah, every "country" (or territory)
is to take into consideration its own sighting and not necessarily
to follow the sighting of others. This is based on what Kuraib
said: "While I was in ash-Sham, the new moon of Ramadan appeared
on Thursday night. I retumed to Madinah at the end of the month.
There, Ibn 'Abbas asked me: 'When did you people see the new moon?'
I said: 'We saw it on Thursday night.' He said: 'Did you see it
yourself?' I said: 'Yes, the people saw it, and they and Mu'awiyyyah
fasted.' He said: 'But we saw it on Friday night. We will not
stop fasting until we complete thirty days or until we see the
new moon.' I said: 'Isn't Mu'awiyyah's sighting and fasting sufficient
for you?' He said: 'No . . . This is the order of the Messenger
of Allah.' " This is related by Ahmad, Muslim, and at-Tirmidhi.
About the hadith, at-Timmidhi says: "It is hassan sahih
ghareeb. Scholars act in accordance with this hadith. Every land
has its sighting." In Fath al-'Alam Sharh Bulugh al-Maram,
it is stated: The [opinion] closest [to the truth] is that each
land follows its sighting, as well as the areas that are connected
to it."
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Fiqh 3.113
Sighting of the Crescent by one Person
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The scholars of fiqh agree that if only one person sees the
new moon, he is to fast. 'Ata differs and says that he is not
to fast until someone else also sights the new moon with him.
The correct position is that he is to break the fast, as ash-Shaf'i
and Abu Thaur have ruled. The Prophet has based the fast and its
breaking on the sighting of the moon. One's own sight is enough
for him and there is no need for another person's sighting.
Fiqh
3.113a
The Essential Elements of the Fast
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The fast has two essential elements (literally, "pillars")
that must be fulfilled for it to be valid and acceptable. They
are:
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Fiqh 3.113b
Essential elements of fasting, abstaining from acts that break
the fast
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This point is based on the Qur'anic verse: "Eat and drink
until the white thread becomes distinct to you from the black
thread of the dawn. Then strictly observe the fast until nightfall."
This is also based on the following hadith: "When the
verse 'Eat and drink until the white thread becomes distinct to
you...' was revealed, I took a black thread and a white thread
and placed them underneath my pillow. During the night I looked
at them to see if I could distinguish between them. In the morning
I went to the Messenger of Allah and mentioned that to him and
he said: 'It is the black of the night and the white of the day.'"
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Fiqh 3.113c
Essential elements of fasting, the intention
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Allah instructs in the Qur'an: "And they are ordained
nothing else than to serve Allah, keeping religion pure for Him."
The Prophet, upon whom be peace, said: "Actions are judged
according to the intention behind them, and for everyone is what
he intended."
The intention must be made before fajr and during every night
of Ramadan. This point is based on the hadith of Hafsah which
reported that the Prophet said: "Whoever does not determine
to fast before fajr will have no fast" (that is, it won't
be accepted). This is related by Ahmad, an-Nasa'i, at-Tirmidhi,
Abu Dawud, and Ibn Majah. Ibn Khuzaimah and Ibn Hibban have classified
it as sahih.
The intention is valid during any part of the night. It need
not be spoken, as it is in reality an act of the heart which does
not involve the tongue. It will be fulfilled by one's intention
to fast out of obedience to Allah and for seeking His pleasure.
If one eats one's pre-dawn meal (sahoor) with the intention of
fasting and to get closer to Allah by such abstinence, then one
has performed the intention. If one determines that one will fast
on the next day solely for the sake of Allah, then one has performed
the intention even if a pre-dawn meal was not consumed.
According to many of the jurists, the intention for a voluntary
fast may be made at any time before any food is consumed. This
opinion is based on 'Aishah's hadith: "The Prophet came to
us one day and said: 'Do you have any [food]?' We said, 'No.'
He said: 'Therefore, I am fasting." This is related by Muslim
and Abu Dawud.
The Hanafiyyah and Shaf'iyyah stipulate that the intention
must be made before noon (for voluntary fasts). The apparent opinion
of Ibn Mas'ud and Ahmad is that the intention may be made before
or after noon.
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Fiqh 3.114
Essential elements of fasting, who must fast
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All scholars agree that fasting is obligatory upon every sane,
adult, healthy Muslim male who is not traveling at that time.
As for a woman, she must not be menstruating or having post-childbirth
bleeding. People who are insane, minors, and those who are traveling,
menstruating, or going through post-childbirth bleeding, and the
elderly and breast-feeding or pregnant women do not need to observe
the fast.
For some, the fast is not obligatory at all, for example, the
insane. In the case of young people, their parents or guardians
should order them to fast. Some are to break the fast and make
up the missed days of fasting at a later date, while others are
to break the fast and pay a "ransom" (in which case,
they are not obliged to make up the days they missed). We shall
discuss each group in more detail.
Fiqh
3.114a
Essential elements of fasting, the fast of the insane
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Fasting is not obligatory for the insane because of their inability
to understand what they are doing. 'Ali reported that the Prophet,
upon whom be peace, said: "The pen is raised for three groups
[of people]--that is, they will not be responsible for their actions:
the insane until they become sane, those who are sleeping until
they awaken, and the young until they reach puberty." This
is related by Ahmad, Abu Dawud, and at-Tirmidhi.
Fiqh
3.114b
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Essential elements
of fasting, the fast of the young [non-adults]
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Though the young are not required to fast, it is proper for their
guardians to encourage them to fast so they will become accustomed
to it at an early age. They may fast as long as they are able
to and then may break it. ArRabi'a bint Mu'awiyyah reported:
"The Messenger of Allah sent a man, on the morning of the
day of 'Ashurah, to the residences of the Ansar, saying: 'Whoever
has spent the morning fasting is to complete his fast. Whoever
has not spent this morning fasting should fast for the remainder
of the day.' We fasted after that announcement, as did our young
children. We would go to the mosque and make toys stuffed with
cotton for them to play with. If one of them started crying due
to hunger, we would give them a toy to play with until it was
time to eat." This is related by al-Bukhari and Muslim.
Fiqh
3.115
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Essential elements
of fasting, those who are permitted to break the fast, but who
must pay a "ransom" for not fasting
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Elderly men and women are permitted to break their fasts, as
are the chronically ill, and those who have to perform difficult
jobs under harsh circumstances and who could not find any other
way to support themselves. All of these people are allowed to
break their fast, because such a practice would place too much
hardship on them during any part of the year. They are obliged
to feed one poor person [miskin] a day (for every day of fasting
that they do not perform). The scholars differ over how much
food is to be supplied, for example, a sa', half a sa', or a
madd. There is nothing in the sunnah that mentions exactly how
much is to be given.
Ibn 'Abbas said: "An elderly man is permitted to break his
fast, but he must feed a poor person daily. If he does this,
he does not have to make up the days that he did not fast. This
is related by ad-Daraqutni and by al-Hakim, who said it is sahih.
Al-Bukhari recorded that 'Ata heard Ibn 'Abbas recite the 'ayah:
"And for those who can fast [but do not], there is a "ransom':
the feeding of a person in need" .
Then Ibn 'Abbas continued: "It has not been abrogated. [Its
ruling applies] to elderly men and women who are not able to
fast. Instead, they must feed one poor person on a daily basis."
The same is true for one who is chronically ill and as such cannot
fast, and for one who is forced to work under harsh circumstances
and as such cannot endure the additional burden of fasting. Both
groups must also feed one poor person daily.
Commenting on al-Baqarah's 'ayah, Sheikh Muhammad 'Abduh says:
"What is meant by those who can fast' [(but do not) in the
Qur'anic verse] is the weak elderly people, the chronically ill,
and so on, and similarly, those workers who are working under
severe conditions, such as coal miners. The same applies to criminals
who are sentenced to life imprisonment with hard labor. They
have to pay the 'ransom' if they have the means to do so."
Pregnant and breast-feeding women, if they fear for themselves
or for the baby, can break the fast and pay the "ransom."
They do not have to make up the days missed. Abu Dawud related
from 'Ikrimah that Ibn 'Abbas said concerning the 'ayah "And
for those who can fast [but do not],": "This is a concession
for the elderly, as they can fast. They are to break the fast
and feed one poor person a day. Pregnant or breast-feeding women,
if they fear for the child, can do likewise." This is related
by al-Bazzar. At the end of the report, there is the addition:
"Ibn 'Abbas used to say to his wives who were pregnant:
'You are in the same situation as those who can fast [but do
not]. You are to pay the "ransom" and do not have to
make up the days later.' " Of its chain, ad-Daraqutni says
it is sahih.
Nafi' reported that Ibn 'Umar was asked about a pregnant woman
who feared for her unborn baby. He replied: "She is to break
the fast and to feed one poor person a day one madd of barley."
There is also a hadith that states: "Allah has relieved
the travelers of fasting and half of the prayer, and the pregnant
and the breast-feeding women of the fast."According to the
Hanafiyyah, Abu Ubaid, and Abu Thaur, such women are only to
make up the missed days of fasting, and they are not supposed
to feed one poor person a day. According to Ahmad and ash-Shaf'i,
if such women fear only for the baby, they must pay the "ransom"
and make up the days later. If they fear only for themselves
or for themselves and the baby, then they are only to make up
the missed days at a later date.
Fiqh
3.116
Making up the Missed Days of Fasting
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It is allowed for those who are (not chronically) ill and for
travelers to break their fasts during Ramadan, but they must make
up the days they missed. Allah says in the Qur'an: "And [for]
him who is sick among you or on a journey, [the same] number of
other days."
Mu'adh said: "Verily, Allah made the fast obligatory upon
the Prophet by revealing: 'O you who believe, fasting is prescribed
for you as it was prescribed for those before you...' until the
words, 'And for those who can fast [but do not] there is a "ransom"
payment...' Then, whoever wished to do so would fast and whoever
wished to do so would feed a poor person, and that was sufficient
for them. Then Allah revealed another verse: 'The month of Ramadan
in which the Qur'an was revealed...' to the words: 'Whoever is
resident among you during this month is to fast.' [By this verse,]
the fast was established for those who were resident and healthy.
A concession was made for the sick and travelers, and the feeding
of the poor by the elderly who could not fast was [left] confirmed."
This is related by Ahmad, Abu Dawud, and alBaihaqi with a sahih
chain.
A sick person may break his fast which, if continued, would only
aggravate the illness or delay its cure.In al-Mughni it is stated:
"It is related from some of the early scholars that any type
of illness allows one to break the fast, even an injury to the
finger or a toothache. They based their opinion on the following:
1. the wording of the verse is general and applies to all types
of illness, and
2. a traveler is allowed to break his fast even if he does not
need to and, therefore, the same must be the case for one who
is sick." This was also the opinion of al-Bukhari, 'Ata,
and the Dhahiri school of thought.
One who is healthy but fears that he will become ill if he
fasts can break the fast, as can the person who is overcome by
hunger and/or thirst and fears that he may die because of it,
even if he is resident and healthy. He must make up the days of
fasting that he missed. The following two Qur'anic 'ayahs support
this point: "And do not kill yourselves, Lo! Allah is ever
Merciful to you," and "He has not laid upon you in your
religion any hardship."
If a sick person fasts and withstands the hardships of the
fast, his fast will be valid but disliked, for he did not accept
the concession Allah gave him, thereby causing himself much hardship.
Some of the companions would fast during the Prophet's lifetime
while others would not (that is, if they were ill), thereby following
the verdict of the Prophet. Hamzah al-Aslami said: "O Messenger
of Allah, I find within me the strength to fast while traveling.
Would there be any blame upon me if I were to do so?" The
Prophet, upon whom be peace, answered: "It is a concession
from Allah. Whoever takes it has done well. Whoever likes to fast,
there is no blame upon him." This is related by Muslim.
Abu Sa'id al-Khudri reported: "We traveled with the Messenger
of Allah to Makkah while we were fasting. We stopped at a place
and the Messenger of Allah said: 'You are coming close to your
enemies. You will be stronger if you break the fast.' That was
a concession and some of us fasted and some of us broke our fasts.
Then we came to another place and the Prophet said: 'In the morning
you will face your enemy. Breaking the fast will give you more
strength.' So we broke our fast, taking that as the best course
of action. After that, you could see some of us fasting with the
Prophet while traveling." This is related by Ahmad, Muslim,
and Abu Dawud.
In another report, Abu Sa'id al-Khudri said: "We fought
under the leadership of the Messenger of Allah during Ramadan.
Some of us fasted and some of us did not. The ones who fasted
did not find any fault with those who did not fast, and those
who did not fast found no fault with those who fasted. They knew
that if one had the strength to fast he could do so and it was
good, and that if one was weak, he was allowed to break his fast,
and that was good." This is related by Ahmad and Muslim.
The jurists differ over what is preferred (that is, to fast
or not to fast while traveling). Abu Hanifah, ash-Shaf'i, and
Malik are of the opinion that if one has the ability to fast,
it is better for him to do so, and if one does not have the ability
to fast, it is better for him to break the fast. Ahmad said that
it is best to break the fast. 'Umar ibn 'Abdulaziz says: "The
best of the two acts is the easier of the two. If it is easier
for one to fast than to make up the day later on, then, in his
case, to fast is better."
Ash-Shaukani has concluded that if it is difficult for an individual
to fast or to reject the concession, then it is best for him not
to fast (while traveling). Similarly, if one fears that one's
fasting during travel will look like showing off, then in this
case, breaking the fast would be preferred. If one is not faced
with such conditions, then fasting would be preferred.
If a traveler makes the intention (to fast) during the night,
he can still break his fast during the day. Jabir ibn 'Abdullah
reported:
"The Messenger of Allah left for Makkah during the year
of the conquest [of Makkah] and he and the people with him fasted
until he reached a certain valley. He then called for a cup of
water, which he elevated so that the people could see it, and
then he drank. Afterwards, he was told that some people had continued
to fast, and he said: 'Those are disobedient ones, those are disobedient
ones.' " This is related by Muslim, at-Tirmidhi, and an-Nasa'i.
At-Tirmidhi called it sahih.
If one has already made the intention to fast while resident
but then decided to travel during the day, the majority of scholars
maintain that he must fast. Ahmad and Ishaq say that he may break
the fast. This opinion is based on the report of Muhammad ibn
Ka'b who said: "I came to Anas ibn Malik during Ramadan while
he was planning on traveling. His mount was prepared for him,
and he was wearing his clothes for traveling. He asked for some
food and ate. I said to him: 'Is this a sunnah?' He said, 'Yes.'
Then he mounted his animal and left." This is related by
at-Tirmidhi, who called it hassan.'Ubaid ibn Jubair said: "During
Ramadan, I rode on a ship with Abu Basra al-Ghafari from al-Fustat.
He prepared his food and said, "Come [and eat]." I said:
"Are we not still among the houses [of the city - that is,
they had not left yet]?" Abu Basra asked: "Are you turning
away from the sunnah of the Messenger of Allah?" This is
related by Ahmad and Abu Dawud. Its narrators are trustworthy.
Ash-Shaukani contends: "These two hadith prove that a
traveler may break his fast before he begins his joumey. Of its
credentials, Ibn al-'Arabi says: 'Concerning the hadith of Anas,
it is sahih and proves that one can break the fast when he is
prepared to travel.'" This is the correct position.
The type of travel that allows one to break his fast is the
same as the traveling which allows one to shorten the prayers.
We have discussed all of the opinions on this point under the
section Shortening the Prayers, and we have also recorded Ibn
al-Qayyim's conclusions on this question.
Ahmad, Abu Dawud, al-Baihaqi, and at-Tahawi recorded from Mansur
al-Kalbi that Dihya ibn Khalifah traveled a distance of one farsakh
during Ramadan. When he broke his fast, some of the people accompanying
him did likewise. Some of them did not agree with this action.
On his return to his city, Dihya said: "I saw some hing today
that I did not suspect I would ever see. The people tumed away
the Messenger of Allah's guidance and that of his companions."
He said that about the people who had fasted. Then he said: "O
Allah, take [my soul] to you." All of its narrators are trustworthy,
except for Mansur al-Kalbi... although al-'Ijli affirms his credibility.
Fiqh
3.120
Those who must make up the missed days
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The scholars agree that it is obligatory for menstruating women
and women with postchildbirth bleeding to break the fast and to
make up the missed days later on. Al-Bukhari and Muslim recorded
that 'Aishah said: "When we would have our menses during
the lifetime of the Prophet, we were ordered to make up the days
of fasting that we had missed but were not ordered to make up
the prayers that we had missed.
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Fiqh 3.120a
The Forbidden Days to Fast, the days of 'id
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All scholars agree that such a fast is prohibited. It does
not matter if the fast is obligatory or voluntary. 'Umar testifies:
"The Messenger of Allah has forbidden fasting on these two
days. Concerning the 'id of breaking the fast, it is for you to
break your fast [of Ramadan]. On the 'id of sacrifice, you should
eat from what you sacrifice." This is related by Ahmad, an-Nasa'i,
atTirmidhi, Abu Dawud, and Ibn Majah.
Fiqh
3.120b
The Forbidden Days to Fast, the days of tashreeq (three days
following the 'Id al-Adha)
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It is not permissible to fast during the three days following
the 'Id al-Adha. Abu Hurairah reported that the Messenger of Allah,
upon whom be peace, sent 'Abdullah ibn Hudhaqah to announce at
Mina: "You are not to fast these days. They are days of eating
and drinking and remembering Allah." This is related by Ahmad
with a good chain.
Ibn 'Abbas reported that the Messenger of Allah, upon whom
be peace, sent a person to announce: "Do not fast on these
days, as they are days of eating, drinking and rejoicing with
one's family." At-Tabarani related it in al-'Awsat.
The Shaf'iyyah allow fasting on the days of tashreeq if there
is some reason for the fasting - that is, if it is due to an oath,
for expiation, or for making up a missed day of Ramadan. Those
fasts that have no special reason behind them are not allowed,
and there is no disagreement on this point. The Shaf'iyyah applied
the same reasoning that they used in saying that prayers that
are performed for a specific reason are allowed to be performed
during the prohibited times of prayer [for example, the prayer
of salutation to the mosque, and so on].
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Fiqh 3.121
The Forbidden Days to Fast, prohibited to single out Friday as
a day of fasting
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The day of Friday is a kind of weekly 'id for Muslims and,
therefore, it is prohibited to fast on that day. Most scholars
say that this prohibition is one of dislike,9 not one of complete
forbiddance.
If one fasts on the day before or after it, or if it is a day
that one customarily fasts on (for example, the 13th, 14th, or
15th of the month), or if it is the day of 'Arafah or 'Ashurah,
then it is not disliked to fast on such a Friday.
'Abdullah ibn 'Amr reported that the Messenger of Allah entered
the room of Juwairiyah bint al-Harith while she was fasting on
a Friday. He asked her: "Did you fast yesterday?" She
answered, "No." He said: "Do you plan to fast tomorrow?"
She answered, "No." Therefore he said: "Then break
your fast." This is related by Ahmad and an-Nasa'i with a
good chain.
'Amr al-'Ashari reported that he heard the Messenger of Allah
say: "Verily, Friday is an 'id for you, so do not fast on
it unless you fast the day before or after it." This is related
by al-Bazzar with a good chain.
'Ali counseled: "He who wants to [fast] voluntarily should
fast on Thursday instead of Friday, for Friday is a day of eating,
drinking, and remembrance." This is related by Ibn Abu Shaibah
with a good chain.
In the two Sahih (those of al-Bukhari and Muslim), Jabir reported
that the Prophet said: "Do not fast on Friday unless you
fast on it together with the day before or the day after."
Muslim's version states: "Do not exclusively choose the night
of Friday [Thursday night in English] as a special night for performing
the night prayers. Also, do not exclusively choose Friday as a
day of fasting unless it occurs on a day that you regularly fast."
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Fiqh 3.122
The Forbidden Days to Fast, prohibited to single out Saturday
as a day of fasting
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Busr as-Salmi related from his sister as-Sama' that the Messenger
of Allah, upon whom be peace, said: "Do not fast on Saturdays
unless it is an obligatory fast. [You should not fast] even if
you do not find anything [to eat] save some grape peelings or
a branch of a tree to chew on."
This is related by Ahmad, an-Nasa'i, at-Tirmidhi, Abu Dawud,
Ibn Majah, and al-Hakim. Al-Hakim said that it is sahih according
to the conditions of Muslim, while at-Tirmidhi called it hassan.
AtTirmidhi said that what is disliked here is for a person to
exclusively choose Saturday as a day of fasting, as it is the
day that the Jews honor.
In contradiction with the preceding report, Umm Salamah claims:
"The Prophet used to fast more often on Saturdays and Sundays
than on the other days. He would say: 'They are the 'ids of the
polytheists, and I love to differ from them.' " This is related
by Ahmad, al-Baihaqi, al-Hakim, and Ibn Khuzaimah who called it
sahih.
The Hanafiyyah, Shaf'iyyah, and Hanbaliyyah say it is disliked
to fast on Saturday by itself due to the preceding evidence. Malik
differs from them, but the hadith is proof against him.
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Fiqh 3.122a
The Forbidden Days to Fast, on the "day of doubt"
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'Ammar ibn Yasir said: "Whoever fasts the 'day of doubt
has disobeyed Abu alQasim [the Prophet]." This is related
by an-Nasa'i, at-Tirmidhi, Abu Dawud, and Ibn Majah.
Of its status, at-Tirmidhi says: "It is a hassan sahih
hadith. Most of the knowledgeable people act in accordance with
it. It is the opinion of Sufyan ath-Thauri, Malik ibn Anas, 'Abdullah
ibn alMubarak, ash-Shaf'i, Ahmad, and Ishaq. They all hate that
one fasts on a 'day of doubt.' Most of them believe that if one
fasts on such a day and it turns out to be Ramadan, then that
day still has to be made up later. If such a day occurs during
one's regular fasting period, then it is permissible to fast on
such a day."
As related by "the group," Abu Hurairah reported
that the Messenger of Allah said: "Do not precede Ramadan
by fasting the day or two before it unless it is a day on which
the person usually fasts."
About this hadith, at-Tirmidhi says: "The hadith is hassan
sahih and the scholars act in accordance with it. They dislike
that a person should hasten Ramadan by fasting on the day before
it. If a person usually fasts on a day and 'the day of doubt'
occurs on that day, then there is no problem with his fasting
on that day, in their opinion."
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Fiqh 3.123
The Forbidden Days to Fast, every day of the year
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It is forbidden to do so because there are certain days of
the year on which one is not allowed to fast. The Messenger of
Allah said: "There is no [reward for] fasting for the one
who perpetually fasts." This is related by Ahrnad, al-Bukhari,
and Muslim.
If one breaks his fast during the days of 'id and the days
of tashreeq, then his perpetual fasting would no longer be considered
disliked. In his comments on this issue, at-Tirmidhi says: "A
group of scholars dislike fasting every day if it includes the
'ids ['id al-Fitr, 'id al-Adha] and the days of tashreeq. If one
breaks his fast on those days, his action is no longer disliked,
as he is no longer fasting the whole year." The scholars
are Malik, ash-Shaf'i, Ahrnad, and Ishaq.
The Prophet approved of Hamzah al-Aslami's nurnerous fasts
when he told him: "Fast if you wish and break your fast if
you wish." This hadith was mentioned earlier.
Fiqh
3.123a
The Forbidden Days to Fast, woman to fast while her husband is
present except with his permission
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The Messenger of Allah forbade a woman to fast if her husband
was present until he gave her his perrnission to do so. Abu Hurairah
reported that the Prophet said: "A woman is not to fast [even]
for one day while her husband is present except with his permission,
unless it is during Ramadan." This is related by Ahmad, al-Bukhari,
and Muslim. The scholars have interpreted this prohibition as
one of forbiddance, and they allow the husband to end his wife's
fasting if she fasted without his perrnission and he seeks his
right [to sex] from her. This is also true, obviously, for days
other than those of Ramadan in which case she does not need her
husband's permission. Similarly, if she fasted without his permission
because he was not present, he has the right to end her fast when
he retums.
If the husband is sick or incapable of intercourse, it is permissible
for the woman to fast without his perrnission--that is, it is
similar to the case of where the husband is not present.
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Fiqh 3.124
The Forbidden Days to Fast, consecutive days without eating at
all [al-wisal]
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Abu Hurairah reported that the Messenger of Allah, upon whom
be peace, said: "Do not perforrn al-wisal." He said
that three times and the people said to him: "But you perform
al-wisal, O Messenger of Allah!" He said: "You are not
like me in that matter. I spend the night in such a state that
Allah feeds me and gives me to drink.. Devote yourselves to the
deeds which you can perform." This is related by al-Bukhari
and Muslim.
The scholars say this prohibition implies that the act is disliked.
Ahmad and Ishaq say that it is allowed to fast until the time
of the pre-dawn meal as long as it is not a hardship on the one
fasting. This opinion is based on what al-Bukhari recorded on
the authority of Abu Sa'id al-Khudri: "The Messenger of Allah
said: 'Do not make al-wisal. If one of you insists on making al-wisal,
he may continue his fast [after sunset] until the time of the
pre-dawn
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Fiqh 3.124a
Voluntary Fasts
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The Prophet has exhorted us to fast during the following days:
six days of the month of Shawwal, first ten days of Dhul-Hijjah
for those not performing the pilgrimage, month of Muharram.
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Fiqh 3.124b
Voluntary Fasts, six days of the month of Shawwal
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-
- Abu Ayyub al-Ansari reported that the Prophet, upon whom
be peace, said: "Whoever fasts during the month of Ramadan
and then follows it with six days of Shawwal will be [rewarded]
as if he had fasted the entire year." This is related by
"the group," except for al-Bukhari and anNasa'i.
According to Ahmad, one may fast on these days consecutively
or nonconsecutively, as neither practice is preferred over the
other. Hanafiyyah and Shaf'iyyah maintain that it is preferable
to fast on consecutive days after the 'id.
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Fiqh 3.124c
Voluntary FastsThe first ten days of Dhul-Hijjah, especially
the day of Arafah, for those who are not performing the pilgrimage
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1. Abu Qatadah reported that the Messenger of Allah said: "Fasting
on the day of 'Arafah is an expiation for two years, the year
preceding it and the year following it. Fasting the day of 'Ashurah
is an expiation for the year preceding it." This is related
by "the group," except for al-Bukhari and at-Tirmidhi.
2. Hafsah reported: "There are five things that the Prophet
never abandoned: fasting the day of 'Ashurah, fasting the [first]
ten [days of Dhul-Hijjah], fasting three days of every month and
praying two rak'ah before the dawn prayer." This is related
by Ahmad and an-Nasa'i.
3. 'Uqbah ibn 'Amr reported that the Messenger of Allah said:
"The day of 'Arafah, the day of sacrifice, and the days of
tashreeq are 'ids for us--the people of Islam--and they are days
of eating and drinking." This is related by "the five,"
except for Ibn Majah. At-Tirmidhi grades it sahih.
4. Abu Hurairah stated: "The Messenger of Allah forbade
fasting on the day of 'Arafah for one who is actually at 'Arafah."
This is related by Ahmad, Abu Dawud, an-Nasa'i, and Ibn Majah.
At-Tirmidhi comments: "The scholars prefer that the day of
'Arafah be fasted unless one is actually at 'Arafah."
5. Umm al-Fadl said: "The people were in doubt over whether
or not the Prophet was fasting on the day of 'Arafah. I sent him
some milk, and he drank it while he was delivering an address
to the people at 'Arafah." This is related by al-Bukhari
and Muslim.
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Fiqh 3.125
Voluntary Fasts, Fasting during the month of Muharram, especially
the day of 'Ashurah and the days immediately preceding and following
it
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Abu Hurairah reported: "I asked the Prophet: 'Which prayer
is the best after the obligatory prayers?' He said: 'Prayer during
the middle of the night.' I asked: 'Which fast is the best after
the fast of Rarnadan?' He said, 'The month of Allah that you call
Muharram.' " This is related by Ahmad, Muslim, and Abu Dawud.
Mu'awiyyah ibn Abu Sufyan reported that he heard the Messenger
of Allah say: "Concerning the day of 'Ashurah, it is not
obligatory upon you to fast on it as I do. Whoever wishes may
fast and whoever does not wish to is not obliged to do so."
This is related by al-Bukhari and Muslim.
'Aishah stated: "The tribe of Quraish used to fast on
the day of 'Ashurah in the days before Islam, as did the Prophet.
When he came to Madinah, he still fasted on it and ordered the
people to do likewise. Then, when fasting during the month of
Ramadan becam obligatory, he said: 'Whoever wishes may fast ['Ashurah]
and whoever wishes may leave it." This is related by al-Bukhari
and Muslim.
Ibn 'Abbas reported: "The Prophet came to Madinah and
found the Jews fasting on the day of 'Ashurah. He said to them:
'What is this fast?' They said: 'A great day. Allah saved Moses
and the tribes of Israel from their enemies on this day and therefore,
Moses fasted on this day.' The Prophet said: 'We have more of
a right to Moses than you,' so he fasted on that day also and
ordered the people to fast on that day." This is recorded
by al-Bukhari and Muslim.
According to al-Bukhari and Muslim, Musa al-Ash'ari reported:
"The Jews would honor the day of 'Ashurah as an 'id. The
Prophet said: 'You [Muslims] are to fast on it.'"
Ibn 'Abbas reported: "The Messenger of Allah fasted on
the day of 'Ashurah and ordered the people to fast on it. The
people said: 'O Messenger of Allah, it is a day that the Jews
and Christians honor.' The Prophet said, 'When the following year
comes--Allah willing--we shall fast on the ninth.' The death of
the Prophet came before the following year." This is recorded
by Muslim and Abu Dawud. In one version the wording is: "If
I remain until next year, we shall fast the ninth," meaning,
the tenth. This is related by Muslim and Abu Dawud.
The scholars have mentioned that the fast of 'Ashurah is of
three levels:
1. fasting three days--that is, on the 9th, 10th, and 11th of
Muharram;
2. fasting on the 9th and 10th; and
3. fasting only on the 10th.
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Fiqh 3.126
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Being generous
in providing household provisions on the day of 'Arafah
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Jabir reported that the Messenger of Allah said: "Whoever
is generous to himself and to his family on the day of 'Ashurah
will have Allah's generosity bestowed on him for the rest of the
year." This is related by al-Baihaqi in ash-Shu'ab and by
Ibn 'Abdul-Barr. The hadith has other chains, but they are all
weak; however, strung together these chains strengthen the rank
of the hadith, as as-Sakhawi said.
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Fiqh 3.127
Fasting most of the month of Sha'ban (the month preceding Ramadan)
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The Prophet would fast most of the month of Sha'ban. 'Aishah
said: "I never saw the Messenger of Allah fast a complete
month save for Ramadan, and I have never seen him fast more in
a month than he did in Sha'ban." This is related by al-Bukhari
and Muslim.
Usamah ibn Zaid inquired: "O Messenger of Allah, I never
find you fasting in any month like you do during the month of
Sha'ban." The Prophet responded: "That is a month the
people neglect. It comes between Rajab and Ramadan. It is a month
in which the deeds are raised to the Lord of the Worlds. I love
that my deeds be raised while I am fasting." This is related
by Abu Dawud, an-Nasa'i, and by Ibn Khuzaimah in his Sahih.
Some people fast on the 15th of Sha'ban in particular, thinking
that that day contains more virtues than the other days. This
is an unsubstantiated claim.
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Fiqh 3.127a
Fasting during the "forbidden" months
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The "forbidden" months (during which killing is forbidden)
are Dhul-Qidah, DhulHijjah, Muharram, and Rajab. It is preferred
to fast a lot during these months.
A man from Bahila came to the Prophet and said: "O Messenger
of Allah, I am the man who came to you during the first year."
The Prophet, upon whom be peace, said: "What has changed
you? You used to be much more handsome!" He answered: "I
did not eat save during the night since I left you." The
Messenger of Allah asked: "Why did you punish yourself? Fast
during the month of patience [that is, Ramadan] and then one day
of every month." The man said: "Add something to that
for me, for I have more strength than that." The Prophet
responded: "Fast two days [a month]." The man said:
"Add more for me." The Prophet said three times: "Fast
from the forbidden months, then leave fasting." He pointed
with three of his fingers by clenching them and releasing them.
This is related by Ahmad, Abu Dawud, Ibn Majah, and al-Baihaqi
with a good chain.
Fasting during Rajab contains no more virtue than during any
other month. There is no sound report from the sunnah that states
that it has a special reward. All that has been related concerning
it is not strong enough to be used as a proof. Ibn Hajr says:
"There is no authentic hadith related to its virtues, not
fasting during it or on certain days of it, nor concerning exclusively
making night prayers during that month."
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Fiqh 3.128
Fasting Mondays and Thursdays
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Abu Hurairah reported that the most the Prophet would fast
would be Monday and Thursday. He was asked about that and he said:
"The actions are presented on every Monday and Thursday.
Allah forgives every Muslim or every believer, except for those
who are boycotting each other. He says [about them]: 'Leave them.'
" This is related by Ahmad with a sahih chain. It is recorded
in Sahih Muslim that the Prophet, when asked about fasting on
Monday, said: "That is the day on which I was born and the
day on which I received revelations."
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Fiqh 3.128a
Fasting three days of every month
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Abu Dharr al-Ghafari reported: "The Messenger of Allah
ordered us to fast for three days of every month--that is, on
the days of the full moon (the 13th, 14th, and 15th of the lunar
month). And he said: 'It is like fasting the whole year.' "
This is related by an-Nasa'i and by Ibn Hibban, who called it
sahih.
It is related that the Prophet would fast on Saturday, Sunday,
and Monday of one month and on Tuesday, Wednesday, and Thursday
of the next month. He would also fast for three days at the beginning
of the month, or on the first Thursday and the next two Mondays
of the month.
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Fiqh 3.128b
Fasting one day and not fasting the next
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Abu Salama ibn 'Abdurrahman reported from 'Abdullah ibn 'Amr
that the Prophet, upon whom be peace, said to him: 'I have been
informed that you stay up in prayer during the night and fast
during the day. 'Abdullah answered: "Yes, O Messenger of
Allah." The Prophet said: "Fast and do not fast, pray
and sleep, for your body, your wife, and your guests have a right
upon you. It is sufficient for you to fast three days a month."
'Abdullah said: "I wanted to be stricter on myself and I
said: "O Messenger of Allah, I have the strength to do more."
The Prophet said: "Then fast three days a week." 'Abdullah
said: "I have the strength to do more!" The Prophet
said: "Fast the fast of the Prophet David and do not do more
than that!" 'Abdullah inquired: "And what was the fast
of David?" The Prophet replied: "He would fast one day
and then not fast the next." This is recorded by Ahmad and
others.
Ahmad also related from 'Abdullah ibn 'Amr that the Prophet
said: "The fast most loved by Allah is the fast of David,
and the most loved prayer is the prayer of David. He would sleep
half the night, pray for a third of the night, and then sleep
during the last sixth of the night. He would also fast one day
and then eat on the next."
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Fiqh 3.129
It is permissible for one who is performing a voluntary fast
to break his fast
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Umm Hani reported that the Prophet, upon whom be peace, entered
her room during the day of the conquest of Makkah. He was offered
something to drink and he drank from it. Then he offered it to
Umm Hani and she said: "I am fasting." The Prophet said:
"The one who is fasting voluntarily is in charge of himself.
If you wish you may fast and if you wish you may break your fast."
This is recounted by Ahmad, ad-Daraqutni, and alBaihaqi. Al-Hakim
also related it and said that its chain is sahih. The version
he recorded states: "And if one wishes he may fast and if
he wishes he may break his fast."
Abu Juhaifah said: "The Prophet established the bond of
brotherhood between Salman and Abu ad-Darda. Once, Salman visited
Abu ad-Darda and saw Umm ad-Darda wearing very plain clothes.
He said to her: 'What's happening to you?' She said: 'Your brother
Abu ad-Darda has no need in this world.' When Abu adDarda came,
he prepared some food for Salman and said: 'Eat, for I am fasting.'
Salman said: 'I shall not eat until you eat.' So he ate. When
it was night, Abu ad-Darda got up to pray and Salman said, 'Sleep,'
and he did so. Toward the end of the night Salman woke Abu ad-Darda
and said, Pray now.' And they prayed. Salman told him: 'Your Lord
has a right upon you, you have a right upon yourself, and so does
your wife. Give each one its due right.' Abu adDarda went to the
Prophet and told him what Salman had said. The Prophet said: 'Salman
has said the truth.' " This is related by al-Bukhari and
at-Tirmidhi.
Abu Sa'id al-Khudri said: "I prepared food for the Prophet.
He came to me with some of his companions. When the food was laid
out, one of the men said: 'I am fasting.' The Messenger of Allah
said: 'Your brother has invited you and incurred expenses in your
behalf.' Then he asked [him], Break your fast and fast another
day in its place if you wish.' " This is related by al-Baihaqi.
Al-Hafidh says it has a hassan chain.
Most scholars maintain that one who is performing a voluntary
fast can break it. It is, however, preferred to make up that day
later on. The preceding view is clear and authentic hadith are
support for that position.
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Fiqh 3.130
Fasting, eating a pre-dawn meal
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All Muslims agree that it is preferred to eat a pre-dawn meal
and that there is no sin upon one who does not do so. Anas reported
that the Messenger of Allah said: "Eat a pre-dawn meal, for
there are blessings in it." This is related by alBukhari
and Muslim.
Al-Miqdam ibn Madyakrib reported that the Prophet, upon whom
be peace, said: "You should eat this pre-dawn meal for it
is a blessed nourishment." This is related by an-Nasa'i with
a good chain. The reason why it is a blessing is that it strengthens
the fasting person, makes him more energetic, and makes the fast
easier for him.
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Fiqh 3.130a
Fasting, what would fulfill the sunnah of eating a pre-dawn meal
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The sunnah would be fulfilled by eating a small or large quantity
of food, or even just by drinking a sip of water. Abu Sa'id al-Khudri
reported that the Messenger of Allah said: "The pre-dawn
meal is blessed, so do not neglect it even if you only take a
sip of water. Verily, Allah and the angels pray for those who
have pre-dawn meals." This is related by Ahmad.
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Fiqh 3.130b
Fasting, the time for the pre-dawn meal
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The time for the pre-dawn meal is between the middle of the
night and dawn. It is considered best to delay it (that is, as
close to dawn a possible). Zaid ibn Thabit reported: "We
ate the pre-dawn meal with the Messenger of Allah and then we
got up for the prayer. He was asked: 'What was the amount of time
between the two?' He responded: '[The time it would take to recite]
fifty verses.' " This is recounted by al-Bukhari and Muslim.
'Amr ibn Maimun adds: "The companions of Muhammad, upon
whom be peace, would be the first to break the fast and the last
to eat their pre-dawn meals." This is recorded by al-Baihaqi
with a sahih chain.
Abu Dharr al-Ghafari related that the Prophet said: "My
nation will always retain some goodness as long as they hasten
breaking the fast and delay eating the pre-dawn meal." This
hadith has in its chain one Sulaim ibn Abu Uthman who is unknown.
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Fiqh 3.131
Fasting, doubt concerning the time of fajr
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If one is in doubt whether or not the time of fajr has begun
or not, he may continue to eat and drink until he is certain that
it is fajr. He should not base his action on doubt or suspicion.
Allah has made the signs for beginning the daily fast very clear
and unambiguous. Allah enjoins (upon the believers) in the Qur'an:
"Eat and drink until the white thread of the dawn becomes
distinct from the black thread [of the night]."
A man said to Ibn 'Abbas: "I eat until I suspect that its
time has ended so I stop. Ibn 'Abbas observed: "Continue
to eat until you are certain about the time." Abu Dawud reported
that Ahmad ibn Hanbal said: "If you have some doubt about
fajr, eat until you are sure dawn has come." This is the
opinion of Ibn 'Abbas, 'Ata, al'Auza'i, and Ahmad.
An-Nawawi informs that: "The followers of ash-Shafai agree
that one may eat if he is uncertain whether dawn has come or not."
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Fiqh 3.131a
Hastening in breaking the fast
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It is preferred for the fasting person to hasten in breaking
the fast when the sun has set. Sahl ibn Sad reported that the
Prophet said: "The people will always be with the good as
long as they hasten in breaking the fast." This is related
by al-Bukhari and Muslim.
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- The fast should be broken with an odd number of dates or,
if that is not available, with some water. Anas reported: "The
Messenger of Allah would break his fast with ripe dates before
he would pray. If those were not available, he would eat dried
dates. If those were not available, he would drink some water."
This hadith is related by Abu Dawud and by al-Hakim, who called
it sahih, and by at-Tirmidhi, who called it hassan.
Sulaiman ibn 'Amr reported that the Prophet said: "If one
of you is fasting, he should break his fast with dates. If dates
are not available, then with water, for water is purifying."
This is related by Ahmad and by at-Tirmidhi, who called it hassan
sahih.
The preceding hadith also shows that it is preferred to break
the fast in the above manner before praying. After the prayer,
the person may continue to eat, but if the evening meal is ready,
one may begin with that. Anas reported that the Messenger of
Allah said: "If the food is already presented, eat before
the sunset prayer and do not eat your meals in haste." This
is related by al-Bukhari and Muslim.
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Fiqh 3.132
Supplications while breaking the fast and while fasting
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Ibn Majah related from 'Abdullah ibn 'Amr ibn al-'Aas that
the Prophet, upon whom be peace, said: "A fasting person,
upon breaking his fast, has a supplication that will not be rejected.
When 'Abdullah broke his fast he would say: "O Allah, I ask
of You, by Your mercy that encompasses everything, to forgive
me."
It is confirmed that the Prophet would say: The thirst has
gone, the glands are wet and, Allah willing, the reward is confirmed.
In mursal form, it is reported that he would say: "O Allah,
for You I have fasted and with Your provisions do I break my fast."
At-Tirmidhi recorded, with a good chain, that the Prophet said:
"Three people will not have their supplications rejected:
a fasting person until he breaks his fast, a just ruler, and an
oppressed person."
Fiqh
3.132a
Refraining from performing any actions that do not befit the
fasting
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Fasting is a type of worship that draws one closer to Allah.
Allah has prescribed it to purify the soul and to train it in
good deeds. The fasting person must be on guard against any act
that may cause him to lose the benefits of his fast. Thus, his
fast will increase his God-consciousness, and Allah says in the
Qur'an: "O you who believe, fasting is prescribed for you
as it was prescribed for those before you so perchance you may
attain God consciousness."
Fasting is not just refraining from eating and drinking, but
it is also refraining from everything else that Allah has forbidden.
Abu Hurairah reported that the Prophet said: "Fasting is
not [abstaining] from eating and drinking only, but also from
vain speech and foul language. If one of you is being cursed or
annoyed, he should say: "I am fasting, I am fasting."
This is related by Ibn Khuzaimah, Ibn Hibban, and al-Hakim. The
latter said that it is sahih according to Muslim's criterion.
Abu Hurairah also reported that the Prophet, upon whom be peace,
said: "Allah does not need the fast of one who does not abandon
false speech or acting according to his false speech." This
is related by the group, except for Muslim.
Abu Hurairah narrated that the Prophet said: "Perhaps
a fasting person will get nothing from his fast save hunger, and
perhaps the one who stands to pray at night will get nothing from
his standing except sleeplessness." This is related by an-Nasa'i,
Ibn Majah, and al-Hakim. The latter said that it is sahih according
to alBukhari's criterion.
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Fiqh 3.133
Fasting, using the tooth stick [brush]
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It is preferred for the fasting person to use a tooth stick
or a brush. There is no difference if he uses it at the beginning
or the ending of the day. At-Tirmidhi affirms that: "Ash-Shafhi
did not see anything wrong with using a tooth stick [brush] during
the beginning or the ending of the day." The Prophet would
use his tooth stick [brush] while fasting.
Fiqh
3.133a
Fasting, being generous and studying the Qur'an
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Being generous and studying the Qur'an is recommended during
any time, but it is especially stressed during the month of Ramadan.
Al-Bukhari recorded that Ibn 'Abbas said: "The Prophet was
the most generous of people, but he would be his most generous
during Ramadan when he would meet with [the angel] Gabriel. He
would meet with him every night and recite the Qur'an. When Gabriel
met him, he used to be more generous than a fast wind."
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Fiqh 3.133b
Fasting, striving to perform as many acts of worship as possible
during the last ten days of Ramadan
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Al-Bukhari and Muslim record from 'Aishah that during the last
ten days of Ramadan, the Messenger of Allah would wake his wives
up during the night and then remain apart from them (that is,
being busy in acts of worship). A version in Muslim states: "He
would strive [to do acts of worship] during the last |
