Table of Contents
Fiqh-us-Sunnah, Volume 3: Voluntary Fasts
The Prophet has exhorted us to fast during the following days: six daysof the month of Shawwal, first ten days of Zhul-Hijjah for those notperforming the pilgrimage, month of Muharram.
Volume 3, Page 124b: Voluntary Fasts, six days of the month of Shawwal
Abu Ayyub al-Ansari reported that the Prophet, upon whom be peace,said: “Whoever fasts during the month of Ramadan and then follows itwith six days of Shawwal will be [rewarded] as if he had fasted theentire year.” This is related by “the group,” except for al-Bukhari andanNasa’i.
According to Ahmad, one may fast on these days consecutively ornonconsecutively, as neither practice is preferred over the other.Hanafiyyah and Shaf’iyyah maintain that it is preferable to fast onconsecutive days after the ‘id.
-1- Abu Qatadah reported that the Messenger of Allah said: “Fastingon the day of ‘Arafah is an expiation for two years, the year precedingit and the year following it. Fasting the day of ‘Ashurah is anexpiation for the year preceding it.” This is related by “the group,”except for al-Bukhari and at-Tirmizhi.
-2- Hafsah reported: “There are five things that the Prophet neverabandoned: fasting the day of ‘Ashurah, fasting the [first] ten [daysof Zhul-Hijjah], fasting three days of every month and praying tworak’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 dayof ‘Arafah, the day of sacrifice, and the days of tashreeq are ‘ids forus–the people of Islam–and they are days of eating and drinking.”This is related by “the five,” except for Ibn Majah. At-Tirmizhi gradesit sahih.
-4- Abu Hurairah stated: “The Messenger of Allah forbade fasting on theday of ‘Arafah for one who is actually at ‘Arafah.” This is related byAhmad, Abu Dawud, an-Nasa’i, and Ibn Majah.
At-Tirmizhi comments: “The scholars prefer that the day of ‘Arafah befasted unless one is actually at ‘Arafah.”
-5- Umm al-Fadl said: “The people were in doubt over whether or not theProphet was fasting on the day of ‘Arafah. I sent him some milk, and hedrank it while he was delivering an address to the people at ‘Arafah.”This is related by al-Bukhari and Muslim.
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 daysof eating, drinking and rejoicing with one’s family.” At-Tabaranirelated it in al-‘Awsat.
Abu Hurairah reported: “I asked the Prophet: ‘Which prayer is thebest after the obligatory prayers?’ He said: ‘Prayer during the middleof the night.’ I asked: ‘Which fast is the best after the fast ofRarnadan?’ He said, ‘The month of Allah that you call Muharram.’ ” Thisis related by Ahmad, Muslim, and Abu Dawud.
Mu’awiyyah ibn Abu Sufyan reported that he heard the Messenger of Allahsay: “Concerning the day of ‘Ashurah, it is not obligatory upon you tofast on it as I do. Whoever wishes may fast and whoever does not wishto 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 toMadinah, he still fasted on it and ordered the people to do likewise.Then, when fasting during the month of Ramadan becam obligatory, hesaid: ‘Whoever wishes may fast [‘Ashurah] and whoever wishes may leaveit.” This is related by al-Bukhari and Muslim.
Ibn ‘Abbas reported: “The Prophet came to Madinah and found the Jewsfasting 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 Israelfrom their enemies on this day and therefore, Moses fasted on thisday.’ The Prophet said: ‘We have more of a right to Moses than you,’ sohe 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 Jewswould 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: ‘OMessenger of Allah, it is a day that the Jews and Christians honor.’The Prophet said, ‘When the following year comes–Allah willing–weshall fast on the ninth.’ The death of the Prophet came before thefollowing year.” This is recorded by Muslim and Abu Dawud. In oneversion the wording is: “If I remain until next year, we shall fast theninth,” meaning, the tenth. This is related by Muslim and Abu Dawud.
The scholars have mentioned that the fast of ‘Ashurah is of threelevels:
-1- fasting three days–that is, on the 9th, 10th, and 11th ofMuharram;
-2- fasting on the 9th and 10th; and
-3- fasting only on the 10th.
Volume 3, Page 126: Being generous in providinghousehold provisions on the day of ‘Arafah
Jabir reported that the Messenger of Allah said: “Whoever isgenerous to himself and to his family on the day of ‘Ashurah will haveAllah’s generosity bestowed on him for the rest of the year.” This isrelated by al-Baihaqi in ash-Shu’ab and by Ibn ‘Abdul-Barr. The hadithhas other chains, but they are all weak; however, strung together thesechains strengthen the rank of the hadith, as as-Sakhawi said.
Volume 3, Page 127: Fasting most of the month ofSha’ban (the month preceding Ramadan)
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 forRamadan, and I have never seen him fast more in a month than he did inSha’ban.” This is related by al-Bukhari and Muslim.
Usamah ibn Zaid inquired: “O Messenger of Allah, I never find youfasting in any month like you do during the month of Sha’ban.” TheProphet responded: “That is a month the people neglect. It comesbetween Rajab and Ramadan. It is a month in which the deeds are raisedto the Lord of the Worlds. I love that my deeds be raised while I amfasting.” This is related by Abu Dawud, an-Nasa’i, and by Ibn Khuzaimahin his Sahih.
Some people fast on the 15th of Sha’ban in particular, thinking thatthat day contains more virtues than the other days. This is anunsubstantiated claim.
Volume 3, Page 127a: Fasting during the “forbidden”months
The “forbidden” months (during which killing is forbidden) areZhul-Qidah, ZhulHijjah, Muharram, and Rajab. It is preferred to fast alot 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, uponwhom be peace, said: “What has changed you? You used to be much morehandsome!” He answered: “I did not eat save during the night since Ileft you.” The Messenger of Allah asked: “Why did you punish yourself?Fast during the month of patience [that is, Ramadan] and then one dayof every month.” The man said: “Add something to that for me, for Ihave more strength than that.” The Prophet responded: “Fast two days [amonth].” The man said: “Add more for me.” The Prophet said three times:”Fast from the forbidden months, then leave fasting.” He pointed withthree of his fingers by clenching them and releasing them. This isrelated by Ahmad, Abu Dawud, Ibn Majah, and al-Baihaqi with a goodchain.
Fasting during Rajab contains no more virtue than during any othermonth. There is no sound report from the sunnah that states that it hasa special reward. All that has been related concerning it is not strongenough to be used as a proof. Ibn Hajr says: “There is no authentichadith related to its virtues, not fasting during it or on certain daysof it, nor concerning exclusively making night prayers during thatmonth.”
Volume 3, Page 128: Fasting Mondays and Thursdays
Abu Hurairah reported that the most the Prophet would fast would beMonday and Thursday. He was asked about that and he said: “The actionsare presented on every Monday and Thursday. Allah forgives every Muslimor every believer, except for those who are boycotting each other. Hesays [about them]: ‘Leave them.’ ” This is related by Ahmad with asahih chain. It is recorded in Sahih Muslim that the Prophet, whenasked about fasting on Monday, said: “That is the day on which I wasborn and the day on which I received revelations.”
Volume 3, Page 128a: Fasting three days of every month
Abu Zharr al-Ghafari reported: “The Messenger of Allah ordered us tofast for three days of every month–that is, on the days of the fullmoon (the 13th, 14th, and 15th of the lunar month). And he said: ‘It islike fasting the whole year.’ ” This is related by an-Nasa’i and by IbnHibban, who called it sahih.
It is related that the Prophet would fast on Saturday, Sunday, andMonday of one month and on Tuesday, Wednesday, and Thursday of the nextmonth. 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.
Volume 3, Page 128b: Fasting one day and not fastingthe next
Abu Salama ibn ‘Abdurrahman reported from ‘Abdullah ibn ‘Amr thatthe Prophet, upon whom be peace, said to him: ‘I have been informedthat 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, andyour guests have a right upon you. It is sufficient for you to fastthree days a month.” ‘Abdullah said: “I wanted to be stricter on myselfand I said: “O Messenger of Allah, I have the strength to do more.” TheProphet said: “Then fast three days a week.” ‘Abdullah said: “I havethe strength to do more!” The Prophet said: “Fast the fast of theProphet David and do not do more than that!” ‘Abdullah inquired: “Andwhat was the fast of David?” The Prophet replied: “He would fast oneday and then not fast the next.” This is recorded by Ahmad and others.
Ahmad also related from ‘Abdullah ibn ‘Amr that the Prophet said: “Thefast most loved by Allah is the fast of David, and the most lovedprayer is the prayer of David. He would sleep half the night, pray fora third of the night, and then sleep during the last sixth of thenight. He would also fast one day and then eat on the next.”
Volume 3, Page 129: It is permissible for one who isperforming a voluntary fast to break his fast
Umm Hani reported that the Prophet, upon whom be peace, entered herroom during the day of the conquest of Makkah. He was offered somethingto drink and he drank from it. Then he offered it to Umm Hani and shesaid: “I am fasting.” The Prophet said: “The one who is fastingvoluntarily is in charge of himself. If you wish you may fast and ifyou wish you may break your fast.” This is recounted by Ahmad,ad-Daraqutni, and alBaihaqi. Al-Hakim also related it and said that itschain is sahih. The version he recorded states: “And if one wishes hemay fast and if he wishes he may break his fast.”
Abu Juhaifah said: “The Prophet established the bond of brotherhoodbetween Salman and Abu ad-Darda. Once, Salman visited Abu ad-Darda andsaw Umm ad-Darda wearing very plain clothes. He said to her: ‘What’shappening to you?’ She said: ‘Your brother Abu ad-Darda has no need inthis world.’ When Abu adDarda came, he prepared some food for Salmanand said: ‘Eat, for I am fasting.’ Salman said: ‘I shall not eat untilyou eat.’ So he ate. When it was night, Abu ad-Darda got up to pray andSalman said, ‘Sleep,’ and he did so. Toward the end of the night Salmanwoke Abu ad-Darda and said, Pray now.’ And they prayed. Salman toldhim: ‘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 wentto the Prophet and told him what Salman had said. The Prophet said:’Salman has said the truth.’ ” This is related by al-Bukhari andat-Tirmizhi.
Abu Sa’id al-Khudri said: “I prepared food for the Prophet. He came tome with some of his companions. When the food was laid out, one of themen said: ‘I am fasting.’ The Messenger of Allah said: ‘Your brotherhas 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-Hafizh says it has a hassan chain.
Most scholars maintain that one who is performing a voluntary fast canbreak it. It is, however, preferred to make up that day later on. Thepreceding view is clear and authentic hadith are support for thatposition.