43. CHAPTER SUPEREROGATORY FASTS
“Chapter: Supererogatory Fasts”: Having provided details of the obligatory fast, the author moves on to discussing the supererogatory prayer. Allah has supplemented each obligatory act of worship with a supererogatory act similar to it. This is a bonus reward and it serves to fill any shortcomings that might occur in the performance of the obligatory acts of worship. Obligatory prayers are supplemented by nafawil prayers, rawatib prayers and tahajjud prayers. Obligatory fasts are supplemented by supererogatory fasts which add to the goodness of a magnificent act of piety.
It is Sunnah to fast on ayyam al-bidh, Mondays and Thursdays, six days in Shawwal, the month of Muharram, the most prominent of which is the tenth and then the ninth, the first nine days of Dhul-Hijjah and the day of ‘Arafah for non-pilgrims. The best thing is to fast every other day.
There are a variety of voluntary fasts as mentioned by the author. Each of the types is substantiated by evidence from the Qur’an and the Sunnah. They are:
First: “It is Sunnah to fast on ayyam al-bidh”’: This means “the white days”. It refers to fasting three days in a month. It is so termed as it is mustahabb to fast the middle three days of the month, thirteenth, fourteenth and fifteenth, which coincide with the appearance of the full moon. Since the night is lit brightly by the full moon, it is called “the white days”. If a person fasts earlier or later days of the month, it is acceptable and similar rewards are earned. However, fasting on the thirteenth, fourteenth and fifteenth is better.
Second: “Mondays and Thursdays”: I.e., fasting these two days every week. The Prophet(pbuh) used to fast these two days. The deeds of the slave are presented to Allah on these two days and so, as mentioned in the hadith, (Reported by al-Tirmidhi (747), Ibn Majah (1740) from the narration of Abu Hurairah.) it is mustahabb to be in a state of fasting when one’s deeds are presented to the Almighty.
Third: “Six days in Shawwal”: The Prophet M said regarding fasting six days in the month of Shawwal, “Whoever fasts the month of Ramadan and supplements it by fasting six days in Shawwal, it is as if he fasted the whole year.” (Reported by Ahmad (5/417, 419) and Muslim (3/169) from the narration of Abu Ayub al-Ansari.) That is, as if he fasted voluntarily for the entire year. Fasting the month of Ramadan is equivalent to fasting ten months. Fasting six days in Shawwal is equivalent to fasting two months (sixty days). Hence, it adds up to twelve months; which is a year. It is mustahabb to fast six days in the month of Shawwal regardless if one fasts at the start of the month, in the middle, or at the end of the month. One may opt to fast consecutive days or fast single days throughout the month.
Fourth: “The month of Muharram”: That is, the voluntary fasts in this month. The Prophet(pbuh) used to urge his Companions to fast as many days as they could in the month of Muharram for it is a significant month.
“The most prominent of which is the tenth and then ninth ”: The tenth of Muharram is known as Ashura. A great event took place on this day. Fir’awn and his people were drowned and Musa and his people were rescued on this day. It is mustahabb to fast on this day. The Prophet(pbuh) said, “Fasting on the Day of Ashura, as I seek Allah’s recompense, shall expiate the sins of the past year.” (Reported by Muslim (3/167) from the narration of Abu Qatadah al-Ansari.) The Prophet(pbuh) fasted on this day and commanded others to do likewise. When he(pbuh) arrived in Madinah, he observed that the Jews were fasting on this day and so he enquired to them regarding it. They replied that it was the day that Allah dignified Musa and his people and humiliated Fir’awn and his people. Musa fasted on this day as a sign of gratitude to Allah and therefore the Jews fasted on the day as a sign of gratitude to Allah. On hearing this, the Prophet(pbuh) said, “We have more right to Musa than you.” He then fasted this day and commanded others to fast it as well. (Reported by al-Bukhari (3/57), (4/186) and Muslim (3/150) from the narration of ‘Abdullah ibn ‘Abbas) When the Prophet(pbuh) was informed that the Jews fast on this day, he said, “Differ with them. Fast another day before or after it.” (Reported by Ahmad (1/241) and Ibn Khuzaymah (2095).) He(pbuh) also said, “If I am alive next year, I shall fast the ninth and the tenth.” (Reported by Muslim (3/151).) Hence it is mustahabb to fast on the tenth of Muharram along with a day before it or after it so as to distinguish ourselves from the Jews.
Fifth: “The first nine days of Dhul-Hijjah”: It is mustahabb to fast these days as the Prophet(pbuh) said, “There are no days wherein pious deeds are more esteemed and beloved to Allah than these ten days.” It was asked, “O Messenger of Allah, not even fighting in the cause of Allah?” He replied, “Not even fighting in the cause of Allah, except that of a man who went out [to fight] with his soul and his wealth but returned with nothing.” (Reported by al-Bukhari (2/24) and Ahmad (1/224) from the narration of Abdullah ibn Abbas.) Fasting is considered a pious deed on these nine days. In fact, fasting is among the best deeds as elaborated by the Messenger of Allah ^ in many narrations.
Sixth: “And the day of ‘Arafah for non-pilgrims”: The Prophet(pbuh) said regarding fasting on the day of ‘Arafah, “Fasting on the day of ‘Arafah shall expiate the sins of the past year and the year following it.” (Reported by Muslim (3/167) from the narration of Abu Qatadah al-Ansari.) However, fasting on this day is only mustahabb for non-pilgrims. Those performing Hajj are not recommended to fast as they stand at the plains of ‘Arafah. In fact, it is better for them to refrain from fasting, thereby following the example of the Prophet ‘is. He stood at the plains of ‘Arafah and did not fast. This was so that he would have sufficient energy to spend that day making invocation to Allah. Hence, it is not a Sunnah for pilgrims to fast on the day of ‘Arafah.
Seventh: “The best is to fast every other day”: Those who wish to supplement the six types of encouraged fasts that are mentioned above may fast every other day. It is a mustahabb act to fast one day and refrain from fasting the next day Seventh: “The best is to fast every other day”: Those who wish to supplement the six types of encouraged fasts that are mentioned above may fast every other day. It is a mustahabb act to fast one day and refrain from fasting the next day.” (Reported by al-Bukhari (2/63) and Muslim (3/165) from the narration of ‘Abdullah ibn ‘Amr ibn al-As.)
One should not continue fasting such that he fasts the whole year without breaking his fast. This was forbidden by the Prophet When a man said, “As for me, I shall fast and never break my fast.” The Prophet(pbuh) replied, “As for me, I fast and I break my fast. Whoever dislikes my Sunnah is not from me.” (Reported by al-Bukhari (7/3) and Muslim (4/129) from the narration of Anas ibn Malik where he narrates the incident.) The Prophet(pbuh) also said, “There is no fast for him who fasts throughout the whole year (i.e., continuously).” (Reported by al-Bukhari (3/53) from the narration of Abdullah ibn Amr ibn al-As.) And in another route, “There is no fast and there is no breaking of the fast.” (Reported by Muslim (3/167).)
To single out the month of Rajah for fasting is disliked as is fasting on Friday, Saturday and the day of doubt.
We shall now discuss the fasts that are disliked as legislated in Islam. They are as follows:
First: “To single out the month of Rajab”: Or to single out particular days during this month for fasting is not permissible. However, one may fast some days of Rajab as he would do in other months. If he has made it his habit to fast ayyam al-bidh, then he may fast these three days in Rajab as he would do in the rest of the months. If it is his habit to fast on Mondays and Thursdays every week, then he should carry on with this habit even in the month of Rajab. It is only impermissible to designate to the month of Rajab significance where one fasts exclusively therein.
Second: “Friday”: To fast Friday individually is disliked. This is because Friday is the ‘Eid day of the week. However, one may fast on Friday consecutively with other days.
Third: “Saturday”: Fasting Saturday individually is disliked for it is the Sabbath of the Jews. However, it is permissible to fast on Saturday along with other days consecutively. The correct opinion however, is that it is permissible to fast Saturday alone for the hadith which forbids it is unauthentic. (It is mentioned in al-Insaf, “Shaykh Taqi al-Din preferred the view that fasting Saturday alone is permissible and most scholars are of this view too.” (3/347))
Fourth: “And the day of doubt”: I.e., it is disliked to fast on this day. The correct opinion is that it is forbidden to fast on this day as the Prophet M forbade fasting a day or two before Ramadan. (Reported by al-Bukhari (3/35, 36) and Muslim (3/125) from the narration of Abu Hurairah.) Ammar said, “Whoever fasts the day wherein there is doubt (regarding the arrival of Ramadan), has defied Abu al-Qasim (the Messenger of Allah) (pbuh).” (Reported by Abu Dawud (2334), al-Tirmidhi (686) and al-Nasa’i (4/153).)
It is forbidden to fast on the two days of ‘Eid; not even the obligatory fasts. Likewise, it is forbidden to fast on the days of tashriq unless one has to fast as a penalty when performing mut’ah or qiran pilgrimage.
The following are prescribed as forbidden fasts:
First: “It is forbidden to fast on the two days of ‘Eid”: ‘Eid al-Fitr and ‘Eid al-Adha. It is wajib to refrain from fasting on both of these days. He who fasts on these two days has disobeyed Allah and His Messenger. These are days of eating, drinking and the remembrance of Allah.
“Not even the obligatory fasts”: The making up of obligatory fasts is forbidden during these two days as are fasts of vow. Both obligatory and voluntary fasts are not permitted during the days of ‘Eid.
Second: “The days of tashriq unless one has to fast as a penalty when performing mut’ah or qiran pilgrimage”: It is forbidden to fast on the days of tashriq i.e., the eleventh, twelfth and thirteenth of Dhul Hijjah. The Prophet(pbuh) said, “The days of tashriq are days of eating, drinking and the remembrance of Allah.” (Reported by Muslim (3/153) from the narration of Nubayshah al-Hadhali.)
The only exceptions to this are the pilgrims who perform the tamattu and qiran forms of Hajj and were not able to sacrifice. Allah says: {Whoever performs Umrah followed by Hajj [offers] what can be obtained with ease of sacrificial animals. And whoever cannot find (or afford such an animal) – then a fast of three days during Hajj.} (Al-Baqarah: 196)
If the pilgrim did not fast the three days before the day of Arafah then he must do so on the days of tashriq. This is based on the hadith narrated by ‘Aishah who said, “Women were not permitted to fast on the days of tashriq except to fulfil the penalty of mu tab and qiran.” (Reported by al-Bukhari (3/56).) Other types of fasts, regardless if they are obligatory or voluntary fasts, are completely disallowed during the days of tashriq.
It is forbidden to prematurely severe an obligatory act of worship while performing it given that there are no time constraints for accomplishing it.
“It is forbidden to prematurely severe an obligatory act of worship while performing it given that there are no time constraints for accomplishing it”: For example, the obligatory prayer at its earliest prescribed time, making up a missed fast when there are no time constraints or while performing an act of vow. Severing an obligatory act mid-way is not permitted without a valid excuse. Severing the obligatory act is tantamount to violating a mandatory pact whilst the pact calls for the completion of the task.
There is no obligation on completing a nafl act nor must it be made up if severed except for Hajj.
“There is no obligation on completing a nafl act”: There is no obligation that one must complete a voluntary act of worship. If a person commences a voluntary fast and then desires to cease fasting in the middle of the day, he is permitted to do so. Let us assume that he was invited to a wedding feast or something of that nature took place which entices him to break his voluntary fast prematurely. There is nothing wrong in him breaking his fast before completing it. This is because he has sole prerogative over nafl acts of worship as mentioned in the hadith, “If he wishes, he may complete it and if he wishes he may break the fast.” (Reported by al-Bukhari (3/31) and Muslim (3/46) from the narration of ‘Aishah with regards to fasting on the days of Ashura) He has a similar choice pertaining to the nafl prayers. He may abruptly stop praying and is not obliged to complete the prayer.
“Nor must it be made up if severed”: He is not obliged to make up for the voluntary act that he performed incompletely. If, for example, he fasted a voluntary fast and then had sexual intercourse in the day. This is permissible as he is allowed to break his fast abruptly by eating, drinking or having sexual intercourse. If he had sexual intercourse, he need not make up the voluntary fast nor offer an expiation.
“Except for Hajj”: This refers to a voluntary pilgrimage. He is obliged to complete it if it was severed by sexual intercourse. If, for example, he had sexual intercourse before the first tahallul, then his pilgrimage becomes nullified. He must sacrifice an animal as fidyah (penalty) and make up for the pilgrimage the following year.
Laylat al-Qadr is anticipated during the last ten nights of Ramadan. It most probably falls on the odd dates. It is expected to be the twenty-seventh night. He supplicates during these nights with transmitted supplications.
“Laylat al-Qadr is anticipated during the last ten nights of Ramadan. It most probably falls on the odd dates. It is expected to be the twenty-seventh night”: Allah has made in the month of Ramadan a night better than one thousand nights and it is called Laylat al-Qadr. Allah said, {Indeed, we sent the Qur’an down during the Night of Decree. And what can make you know what is the Night of Decree? The Night of Decree is better than a thousand months.} (Qadr: 1-3) And he said, {Indeed, we sent it down during a blessed night.} (Dukhan: 3) This refers to Laylat al-Qadr and that it falls in Ramadan. However, He has not informed us of the exact night that it will occur. The wisdom behind this is so that Muslims will strive to achieve its reward throughout all the nights of Ramadan, thus assuring himself of Allah’s reward. He who strives to achieve the rewards of Laylat al-Qadr each night of Ramadan will indeed earn it eventually. For this, he stands in prayer throughout the whole month of Ramadan and is rewarded double-fold. He receives the rewards of standing in prayer each night of Ramadan and on top of that earns himself the rewards of the Night of Power. In which part of the month will Laylat al-Qadr occur? This is not a matter that can be said with full conviction as it might occur during the first ten nights, the middle ten nights or the last ten nights of Ramadan.
However, it is anticipated to occur during the last ten nights of Ramadan for the Prophet(pbuh) used to actively expect it then. He even used to make iktikaf at the masjid during the last ten nights of Ramadan (Reported by al-Bukhari (3/62) and Muslim (3/174) from the narration of ‘Abdullah ibn ‘Umar and ‘Aishah.) and strive hard in standing for prayer in these nights more than any other nights. (Reported by Muslim (3/176) from the narration of Aishah.) Therefore this is an apparent proof that Laylat al-Qadr was greatly anticipated during the last ten nights of Ramadan. The twenty-seventh night is the night in which the Night of Power is most anticipated based on evidence that cites that Laylat al-Qadr most probably occurs on this night.
Imam Ahmad was of the opinion that it most probably occurs on the twenty seventh night. (See al-Insaf (3/355).) It may occur on any of the last ten nights: the twenty first, twenty third or the twenty seventh nights. However, the twenty-seventh is the most likely.“He supplicates during these nights with transmitted supplications”: One should strive to make supplications during Laylat al-Qadr for it is a night in which all supplications are answered. It is mustahabb to supplicate a particular dua during the last ten nights. It was narrated by ‘Aishah that she asked the Prophet(pbuh) “O! Messenger of Allah, what should I say if I chance upon the Night of Power?” He replied, “Allahumma innaka ‘afuwwun tuhibbul-‘afwa fa’fu anni.” (O Allah, verily you are forgiving and love forgiveness, so forgive me.) (Reported by Ahmad (6/171,182), al-Tirmidhi (3513), al-Nasa’i under “Deeds done in the morning and night” (872) and Ibn Majah (3850).) It is recommended to repeat this dua often during the last ten nights in which the Night of Power is anticipated.
By Shaykh Salih ibn Fawzan al-Fawzan
Comments
John Doe
23/3/2019Lorem ipsum dolor sit amet, consectetur adipisicing elit, sed do eiusmod tempor incididunt ut labore et dolore magna aliqua. Ut enim ad minim veniam, quis nostrud exercitation ullamco laboris nisi ut aliquip ex ea commodo consequat.
John Doe
23/3/2019Lorem ipsum dolor sit amet, consectetur adipisicing elit, sed do eiusmod tempor incididunt ut labore et dolore magna aliqua. Ut enim ad minim veniam, quis nostrud exercitation ullamco laboris nisi ut aliquip ex ea commodo consequat.
John Doe
23/3/2019Lorem ipsum dolor sit amet, consectetur adipisicing elit, sed do eiusmod tempor incididunt ut labore et dolore magna aliqua. Ut enim ad minim veniam, quis nostrud exercitation ullamco laboris nisi ut aliquip ex ea commodo consequat.