The Prophet has exhorted us to fast during the following days: six days of the month
of Shawwal, first ten days of Zhul-Hijjah for those not performing the pilgrimage,
month of Muharram.
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.
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-Tirmizhi.
2. Hafsah reported: "There are five things that the Prophet never abandoned: fasting
the day of 'Ashurah, fasting the [first] ten [days of Zhul-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-Tirmizhi 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-Tirmizhi 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.
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.
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.
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.
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.
The "forbidden" months (during which killing is forbidden) are Zhul-Qidah, ZhulHijjah,
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."
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."
Abu Zharr 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.
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."
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-Tirmizhi.
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-Hafizh 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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