Fasting

The Prophet (may Allah's peace and blessings be upon him) likened Islam to a well-built structure based on five pillars that carry it and the rest of its characteristics complement the structure. First pillar: The two testimonies of faith; testifying that there is no god but Allah and that Muhammad is the Messenger of Allah. These two testimonies constitute one pillar as they are both inseparable. The slave utters the two testimonies of faith acknowledging the oneness of Allah and His exclusive worthiness of worship apart from others, acting upon their requirements, believing in the message of Muhammad (may Allah's peace and blessings be upon him), and following him. Second pillar: Establishing the prayer, which refers to the five obligatory prayers that are to be observed every day and night and they are: Fajr (morning), Zhuhr (noon), ‘Asr (afternoon), Maghrib (sunset), and ‘Ishā’ (night), along with observing their conditions, pillars, and obligatory acts. Third pillar: Giving the obligatory Zakah, which is an obligatory financial act of worship due on every type of property that has reached the limit prescribed by Shariah and it is to be given to those entitled to it. Fourth pillar: Performing Hajj, which is travelling to Makkah to perform the rituals as a means of worshipping Allah Almighty. Fifth pillar: Fasting Ramadān, which is abstaining from food, drink, and other invalidators from the break of dawn until sunset with the intention of worshipping Allah.

The Prophet (may Allah's peace and blessings be upon him) points out that if a person performs the five obligatory prayers and does not offer supererogatory ones, fasts Ramadan and does not observe voluntary fasting, and regards the lawful as lawful and acts upon it and regards the unlawful as unlawful and avoids it, he will enter Paradise.

The Prophet (may Allah's peace and blessings be upon him) informs that if a person fasts the month of Ramadan out of faith in Allah and out of belief in the obligation of fasting and the abundant reward Allah Almighty has prepared for those who observe fast, seeking thereby Allah's pleasure, without show-off or pursuit of reputation among people, his past sins will be forgiven.

The Prophet (may Allah's peace and blessings be upon him) tells about the merit of Qiyām al-Layl in the Night of Decree, which lies in the last ten days of Ramadan; that whoever engages in a lot of prayer, supplication, Qur'an recitation, and dhikr in this night, believing in it and its reported merit, seeking Allah's reward by his deed, without show-off or pursuit of reputation among people, his previous sins will be forgiven.

The Prophet (may Allah's peace and blessings be upon him) likened Islam to a well-built structure based on five pillars that carry it and the rest of its characteristics complement the structure. First pillar: The two testimonies of faith; testifying that there is no god but Allah and that Muhammad is the Messenger of Allah. These two testimonies constitute one pillar as they are both inseparable. The slave utters the two testimonies of faith acknowledging the oneness of Allah and His exclusive worthiness of worship apart from others, acting upon their requirements, believing in the message of Muhammad (may Allah's peace and blessings be upon him), and following him. Second pillar: Establishing the prayer, which refers to the five obligatory prayers that are to be observed every day and night and they are: Fajr (morning), Zhuhr (noon), ‘Asr (afternoon), Maghrib (sunset), and ‘Ishā’ (night), along with observing their conditions, pillars, and obligatory acts. Third pillar: Giving the obligatory Zakah, which is an obligatory financial act of worship due on every type of property that has reached the limit prescribed by Shariah and it is to be given to those entitled to it. Fourth pillar: Performing Hajj, which is travelling to Makkah to perform the rituals as a means of worshipping Allah Almighty. Fifth pillar: Fasting Ramadān, which is abstaining from food, drink, and other invalidators from the break of dawn until sunset with the intention of worshipping Allah.

The Prophet (may Allah's peace and blessings be upon him) used to confine himself to the mosque to worship Allah for ten days in each Ramadan, particularly the middle ten nights of the month, with the hope that he would observe Laylat al-Qadr [Night of Decree] in those days. When he knew that the Night of Decree was in the last ten nights, he confined himself during those ten nights. The year in which he died, he secluded himself for twenty days to worship Allah Almighty more, and to get even closer to Him.

The Prophet (may Allah's peace and blessings be upon him) informed that Allah Almighty says in the Qudsi Hadīth: Every righteous deed offered by the son of Adam is multiplied by ten up to seven hundred times, except for fasting, which is for Me, as it does not involve ostentation, and I give reward for it. So, none but Me knows how great its reward is and how many times it is multiplied. Then he said: (Fasting is a shield), protection, shelter, and a fortified fort against the Fire because it is all about abstaining from desires and committing sins, and the Fire is surrounded with desires. (When it is the day when any of you is fasting, let him not engage in obscenity) at all through sexual intercourse and foreplay or through any obscene speech. (And let him not speak in a loud voice) by quarreling and shouting. (If anyone insults him or fights with him) in Ramadan, let him say: I am a fasting person; perhaps this will deter him. However, if he insists on real fighting, he should expel him with the least violent means first. Then the Prophet (may Allah's peace and blessings be upon him) swore by the One in Whose Hand that his soul is that the foul breath of the fasting person resulting from fasting is more pleasant than the smell of musk in the sight of Allah on the Day of Judgment and is a means of receiving a greater reward than that of the musk, which is recommended to be used on Fridays and during the Dhikr (remembrance of Allah) sessions. The fasting person will have two occasions to rejoice: when breaking his fast, he rejoices at breaking his fast that eliminates his hunger and thirst; and he rejoices at completing his fast and accomplishing his act of worship, at the alleviation from his act of worship to his Lord, and at the strength it provides him with for his future fasting. (And when he meets his Lord, he rejoices at his fast), i.e., at its recompense and reward.

Upon reaching the last ten nights of Ramadan, the Prophet (may Allah's peace and blessings be upon him) used to exert himself in performing acts of worship and acts of obedience. He used to exaggerate in offering various types of good deeds, different forms of acts of benevolence, and acts of worship more than he would offer at any other time, given the greatness and merit of such nights and seeking the Night of Decree.

The Prophet (may Allah's peace and blessings be upon him) forbade fasting on Friday, except when being coupled with fasting a day before it or a day after it, or when it is part of a regular fast.

‘Ā'ishah (may Allah be pleased with her) reported that Hamzah ibn ‘Amr al-Aslami (may Allah be pleased with him) asked the Prophet (may Allah's peace and blessings be upon him) if he should fast while traveling, so the Prophet gave him the choice to either fast or not, saying: "If you wish then fast, and if you wish then do not fast." What is intended here is the obligatory fasting, based on the Prophet's statement in another Hadīth: "It is a concession granted by Allah." It is implied here that Hamzah was asking about the obligatory fasting, and the proof for this is the narration in Abu Dawūd in which Hamzah said: "O Messenger of Allah, I own some riding animals and I use them. I myself travel on them and I rent them out. It is possible that this month (meaning Ramadan) comes (while I am traveling) and I find myself strong enough (to fast)." There is also a possibility that Hamzah was asking about fasting in general, the obligatory and the voluntary, as ‘Ā’ishah said: "And he used to fast often." Hence, it becomes clear that not fasting while traveling is a concession from Allah, so whoever takes advantage of the concession is correct and whoever chooses to fast, then this is also permissible, and his fasting fulfills the obligatory fast.

‘Ā'ishah and Umm Salāmah (may Allah be pleased with both of them) inform us that the Prophet (may Allah's peace and blessings be upon him) used to have sexual intercourse with his wives at night, and perhaps the time for Fajr prayer would come while he was in the state of Janābah and had not yet taken a ritual bath. If he were fasting on that day, he would complete his fast without making up for it. They mentioned this as an answer to Marwān ibn al-Hakam when he sent someone to ask them about this matter. This ruling applies in Ramadan and all other months.

In this Hadīth the Prophet (may Allah's peace and blessings be upon him) forbade fasting the two days, two types of garments, and two prayers. The two days on which fasting is forbidden are Eid al-Fitr and Eid al-Ad'ha, and the wisdom behind the prohibition of fasting these days is that it is not proper to fast on days of feast and delight. The two types of garments are wearing a garment that is void of openings for the hands, and sitting on one’s buttocks while holding his both legs pulled back with his arms in case he wore only one garment, it has been restricted in the narration of Al-Bukhāri: "If there is nothing covering his private parts." The two prayers are any prayer after the Fajr prayer and after the ‘Asr prayer; this is to eliminate any means leading to imitating the disbelievers who prostrate to the sun at the time of its rising and setting. However, it is permissible during this time to perform the obligatory prayer as well as prayers for specific reasons (i.e. entering the mosque and so on).

Abu Hurayrah (may Allah be pleased with him) informs that his beloved friend and companion (may Allah's peace and blessings be upon him) advised and entrusted him with three things: First: Fasting three days of every month. Second: Performing the two Rak‘ahs (unit of prayer) of Duha (forenoon prayer) daily. Third: Performing Witr before sleeping for whoever fears not waking up at the end of the night.

According to the Shariah, fasting time begins from dawn to sunset. In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) informs that the time of breaking the fast is when the night comes from the east and the day retreats from the west; i.e. when the sun sets In another narration: "When the night approaches from this side and the day retreats from that side and the sun sets, then it is time for the fasting person to break his fast." When this time comes, the fasting person should break his fast without delay, otherwise he will be blamed for such a delay. So, he should hasten to break his fast in obedience to Allah, the Almighty, and in compliance with His command, and in order to make the time of worship distinct from other times, and to enable himself to enjoy the permissible pleasures of life. “Then it is time for the fasting person to break his fast” has two possible meanings: 1. He is legally considered to have broken his fast once the time of breaking the fast comes, even if he has taken nothing to break it. Thus, the encouragement in some Hadīths to hasten the break of the fast refers to actual breaking, so as to accord with the Shariah meaning. 2. The time of breaking the fast has come, so he is encouraged to promptly break his fast. This meaning is more appropriate and supported by a narration of Al-Bukhāri, which reads: “The time of breaking the fast has come.”

‘Umar ibn al-Khattāb (may Allah be pleased with him) vowed in the pre-Islamic era that he would seclude himself for worship one night in the Sacred Mosque. So he asked the Prophet about the ruling regarding his vow, which he had made before embracing Islam. The Prophet (may Allah's peace and blessings be upon him) ordered him to fulfill his vow.

The Prophet (may Allah's peace and blessings be upon him) pointed out the sign that marks the beginning and end of the month of Ramadan, saying: Fast when you see the crescent of Ramadan, but if the clouds prevent you from seeing it, then count thirty days for the month of Sha‘bān. Break your fast when you see the crescent of Shawwāl, but if the clouds prevent you from seeing it, then count thirty days for the month of Ramadan.

The Prophet (may Allah's peace and blessings be upon him) urged those who are able to have sexual intercourse and afford the expenses of marriage to marry, as it protects their sight from what is forbidden, keeps their private parts more chaste, and prevents them from falling into immorality. As for those who cannot afford the expenses of marriage yet can have sexual intercourse, they should observe fast, as it undermines the desire of the private parts and stops the evil of semen.

In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) informs that the difference between the Muslim fasting and the fasting of the Jews and the Christians is the Suhūr, a pre-dawn meal eaten by Muslims, but not by the People of the Book. Muslims are recommended to have this meal so as to be different from the Jews and the Christians, and to comply with the Sunnah, and also to obtain the good and blessing contained therein, as related in the Hadīths. The People of the Book start their fasting at midnight, and so they eat until this time, not before dawn. Muslims are required under Shariah to act differently from non-Muslims.

The Prophet (may Allah's peace and blessings be upon him) was the most generous of people, and his generosity was more intense in the month of Ramadan when he would give what was appropriate to those who were worthy of that. His increased generosity was caused by two things: First: His meeting with Gabriel (peace be upon him). Second: Revising the Qur’an, which is to recite it by heart. Gabriel (peace be upon him) would revise all that was revealed of the Qur’an with him. Indeed, the Messenger of Allah (may Allah's peace and blessings be upon him) was more generous, more giving, more intense in doing good, and faster in bringing benefit to the people than a good wind sent by Allah with rain and mercy.

‘Ā’ishah (may Allah be pleased with her) reported: The Prophet (may Allah's peace and blessings be upon him) would not fast in any month more than he did in Sha‘bān. He used to fast the whole of Sha‘bān. In another narration: He used to fast the whole of Sha‘bān except for a few days. The second narration explains the first one and clarifies that her words “the whole of it” actually means “most of it”. Another interpretation says that the Prophet (may Allah's peace and blessings be upon him) would fast the entire month at times and part of it at other times. It is also said that he would fast from its beginning, middle, or latter part from time to time. Thus, he left no part of this month without having fasted in it, yet over a number of years. Hence, we ought to fast in Sha‘bān more than in other months, following the Prophet’s example. The wisdom behind the desirability of fasting frequently in Sha‘bān is that it comes right before Ramadan, just as the supererogatory prayers are offered before the obligatory ones. According to another view, it is recommended to fast a lot in Sha‘bān because the deeds of people are raised up to Allah, the Almighty, during this month, as indicated by the Sunnah.

As related in the Hadīth, the Prophet (may Allah's peace and blessings be upon him) resolved to fast the ninth day of Muharram along with the tenth day (‘Ashūrā') if he would live till the following year. Thereby, he aimed to contradict the Jews. However, he died before next Muharram. So it is Sunnah to fast the ninth day, even though the Prophet (may Allah's peace and blessings be upon him) could not fast it. Indeed, whatever the Prophet (may Allah's peace and blessings be upon him) determined to do is regarded as Sunnah. By fasting the ninth day along with the tenth, the Prophet (may Allah's peace and blessings be upon him) aimed at contradicting the Jews, who fast the tenth day only. It is also said that fasting the ninth day is a way of caution ensuring that ‘Ashūrā' is not missed. The first opinion is stronger, however, because it is based on an explicit text. And Allah knows best.

This Hadīth shows the virtue of feeding fasting people. It encourages and recommends doing so by promising those who do so a reward similar to that of the fasting person without diminishing the latter's reward. This, indeed, is one of Allah's favors upon His slaves, for it encourages cooperation in goodness and righteousness and creates love and solidarity among Muslims. The apparent meaning of the Hadīth implies that giving even a single date to a fasting person is sufficient to attain the same reward as him. Therefore, we should be keen on feeding those who are fasting to the best of our ability, especially if they are poor and needy or if they do not have anyone to prepare food for them.

Scholars agreed that fasting on the Day of ‘Āshūrā' is an act of Sunnah (recommended) and not obligatory, and they differed regarding its ruling during the early days of Islam when fasting on it was legislated before the fasting of Ramadan was ordained. Was fasting the Day of ‘Āshūrā' at that time obligatory or not? So, considering the correctness of the view that it was obligatory at that time, then its obligation has been abrogated with other authentic Hadīths, such as the following: ‘Ā'ishah (may Allah be pleased with her) reported that Quraysh used to fast on the Day of ‘Āshūrā' in the pre-Islamic times, then the Messenger of Allah (may Allah's peace and blessings be upon him) ordered fasting on it until Ramadan was made obligatory to fast. In another Hadīth, the Messenger of Allah (may Allah's peace and blessings be upon him) said: "Whoever wishes may fast on it, and whoever wishes may not fast."

Anas ibn Mālik (may Allah be pleased with him) relates: As the Companions were sitting with the Prophet (may Allah's peace and blessings be upon him) in the mosque, a man riding a camel entered, and he made the camel kneel and tied it. Then, he asked them: Who amongst you is Muhammad? Meanwhile, the Prophet (may Allah's peace and blessings be upon him) was reclining among the people. So, we replied: This white man who is reclining. The man said to him: O son of ‘Abdul-Muttalib! The Prophet (may Allah's peace and blessings be upon him) said to him: I have heard you; ask, and I will answer you. The man said to the Prophet (may Allah's peace and blessings be upon him): I will ask you about something and will be hard in questioning. So do not get upset with me. In other words, do not get angry at me or feel annoyed. He replied: Ask whatever you want. He said: I ask you by your Lord and the Lord of those who came before you. Has Allah sent you as a messenger to mankind? He replied: "By Allah, yes," affirming his truthfulness. The man further said: I ask you by Allah. Has Allah ordered you that we must offer the five prayers in a day and night? They are the obligatory prayers. He replied: By Allah, yes. The man further said: I ask you by Allah. Has Allah ordered you to observe fasts during this month of the year? That's the month of Ramadan. He replied: By Allah, yes. The man said: I ask you by Allah. Has Allah ordered you to take this charity from our rich people and distribute it amongst our poor people?" This is Zakah. The Prophet (may Allah's peace and blessings be upon him) replied: By Allah, yes. Thereupon, Dimām embraced Islam and informed the Prophet (may Allah's peace and blessings be upon him) that he would call his people to Islam, and he introduced himself as Dimām ibn Tha‘labah, from Banu Sa‘d ibn Bakr.

The Prophet (may Allah's peace and blessings be upon him) had two Muezzins: Bilāl ibn Rabāh and ‘Abdullāh ibn Umm Maktūm, who was blind. Bilāl (may Allah be pleased with him) used to make the Adhān for the Fajr prayer before the break of dawn, because this prayer occurs at the time of sleep and people need to get ready for it before its time. Hence, the Prophet (may Allah's peace and blessings be upon him) notified his Companions that Bilāl (may Allah be pleased with him) would call the Adhān during the night, and ordered them to eat and drink until the break of dawn, when the second Muezzin, ‘Abdullāh ibn Umm Maktūm (may Allah be pleased with him), would call the second Adhān. This was addressed to whoever intended to fast. So, at that point a person should stop eating and drinking, since the time for prayer would start. This is specific to the Fajr prayer, as it is not permissible in any other prayer to call the Adhān before its due time starts. There is a difference in scholarly opinion concerning the first Adhān for the Fajr prayer: Is it sufficient, or is the second Adhān, which indicates the beginning of the prayer time, necessary? The majority of scholars are of the opinion that the first Adhān is permissible, but not sufficient.

Mu‘ādhah al-‘Adawiyyah asked the Mother of the believers, ‘Ā’ishah (may Allah be pleased with her): Why does the menstruating woman make up for her missed fasts but does not make up for the missed prayers? She answered her: Are you from the Harūriyyah Kharijites, those who ask excessive questions out of obstinacy and extremism? I said: I am not a Harūriyyah woman, but I am just asking. She said: We used to menstruate during the time of the Prophet (may Allah's peace and blessings be upon him), and we were commanded to make up for the missed fasts, but not the missed prayers.

The Prophet (may Allah's peace and blessings be upon him) informed that one of the gates of Paradise is called Ar-Rayyān, through which those who fast will enter on the Day of Judgment. No one else will enter through it. A call will be made: Where are those who fast? They will rise and enter, and no one else will be allowed to pass through it. Once the last of them has entered, it will be closed, and no one will enter through it thereafter.

The meaning of the Hadīth: Anas (may Allah be pleased with him) informs about the condition of the Prophet (may Allah's peace and blessings be upon him) regarding fasting and praying at night. He said that he used to leave fasting in a certain month until a person would think that he has not fasted any day of that month; for not fasting for many days. Conversely, he used to fast in a certain month so many days that one would think that he has not broken his fast at all in that month; for his consistent fasting for many days. Likewise, he has not committed himself to pray at a certain time at night. Rather, he used to pray at the beginning of the night sometimes, other times in the middle, and other at the last part of it; such that if you wished to see him praying at night, you would be able to. And if you wished to see him sleeping at night, you would be able to as well. Therefore, his deeds were moderate between excess and negligence.

The Companions of the Prophet (may Allah's peace and blessings be upon him) were with him during one of his journeys, and some of them were fasting, while others were not. The Messenger of Allah (may Allah's peace and blessings be upon him) approved of the action of both parties. On a hot day, they stopped in some place so as to have a rest from the hardship of travel and the scorching heat of noon time. Those who were fasting fell to the ground due to the heat and thirst, and were unable to do any work. Meanwhile, those who were not fasting pitched the tents, watered the camels, and served their fasting brothers. When the Messenger of Allah (may Allah's peace and blessings be upon him) saw this service that they provided the army with, he encouraged them and said: "Those who were not fasting today have taken all the reward.”

Abu Sa‘īd al-Khudri (may Allah be pleased with him) said that the Messenger of Allah (may Allah's peace and blessings be upon him) used to perform I‘tikāf in the middle ten days of Ramadan, in pursuit of Laylat al-Qadr. One year, he stayed as usual in I‘tikāf up to the night of the twenty-first (of Ramadan). On the morning of that night, he was supposed to end his I‘tikāf. However, he learned that Laylat al-Qadr would be in the last ten nights. So he told his Companions who stayed in I‘tikāf with him the middle ten nights to continue their I‘tikāf the last ten nights. He also told them that Allah, the Almighty, showed him Laylat al-Qadr in his sleep, but later made him forget which night it was. However, in that year he saw in his sleep a sign of that night, which was his prostration in the morning prayer on water and mud. Allah fulfilled the vision of His Prophet (may Allah's peace and blessings be upon him) and it rained on the night of the twenty-first. The mosque of the Prophet (may Allah's peace and blessings be upon him) was built like a lattice; its pillars were made of palm trunks and its roof made of palm stalks and fronds. Therefore, the roof leaked from rain, and the Prophet (may Allah's peace and blessings be upon him) prostrated on water and mud in prayer on the morning of the twenty-first.

The Messenger of Allah (ﷺ) was on a journey and saw a man over whom people had gathered, shading him from the heat of the sun and his intense thirst. The Prophet (ﷺ) asked: What is the matter with him? They said: He is fasting. He said: It is not an act of righteousness to fast while traveling. You should accept Allah's concession that He has granted you.

Abu Ad-Dardā' (may Allah be pleased with him) reported that they set out on a journey during the month of Ramadan, and the weather was extremely hot that they would put their hands on their heads to protect them from the heat. None of them was fasting except the Prophet (may Allah's peace and blessings be upon him) and ‘Abdullāh ibn Rawahah al-Ansāri (may Allah be pleased with him). They both were able to fast and endure severity of the weather, and this is a proof that it is permissible for the Muslim to fast when traveling even with hardship or difficulty that does not lead to one's death.

The Prophet (may Allah's peace and blessing be upon him) forbade his Companions from Wisāl out of mercy and compassion for them. However, the Companions, out of their love for virtuous deeds and their eagerness to perform deeds that would bring them closer to Allah, wished to practice the Wisāl fast, following the example of the Prophet. They said to him: But you practice Wisāl! So he informed them that he was given (by Allah) what compensates his need for food and drink. He added that whoever wants to continuously fast, then he may do so until the time before dawn. The Islamic Shariah is tolerant and easy and is free of whatever causes hardship and distress, and is also free of extremism and excess, because that would entail torture and exhaustion of the self, and Allah does not charge a soul except with that within its capacity. This is also because ease and facilitation encourage the continuity of deeds and ward off boredom. Moreover, they emphasize the justice that Allah has placed on earth, which is giving Allah what He demands of worship while giving the self its essential needs.

As Friday is a day of Eid for Muslims, Allah forbade that we should specifically fast it or perform Qiyām in it, unless we fast the day before or after it, or it coincides with days one usually fasts. Also, this may otherwise lead people to think that it is an obligation to perform more worship on Friday.

‘Ā'ishah (may Allah be pleased with her) informs that the Prophet (may Allah's peace and blessings be upon him) ordered the heir of the one who dies while still having some obligatory fasts to observe, such as a vow, expiation, or making up for missed Ramadan fasts; to fast on behalf of his deceased relative because it is a debt, and the relative is the worthiest of fulfilling his debt on his behalf. It is an act of kindness and dutifulness to him and from the maintenance of kinship ties. This command denotes desirability, not obligation.

This Hadīth has two narrations, and it is clear from the context that they were two occasions. The first narration tells about a man who came to the Prophet (may Allah's peace and blessings be upon him) and told him that his mother passed away without fasting one month that was due on her, so should he fast it on her behalf? The second narration is about a woman who came to the Prophet (may Allah's peace and blessings be upon him) and told him that her mother passed away without fasting a month that she vowed to fast, so should she fast on her behalf? In both cases, the Prophet told them that they should fast on behalf of their parents. The Prophet made an analogy to make the judgment clear by asking if their parents were indebted to a human being, would they pay their debts? They answered in the affirmative. The Prophet (may Allah's peace and blessings be upon him) told them that this fasting is a debt their parents owe to Allah. Since the debt to humans can be settled, the debt owed to Allah deserves more to be settled.

‘Abdullāh ibn ‘Amr (may Allah be pleased with him) informs us in this Hadīth that the Prophet (may Allah's peace and blessings be upon him) said that the best fast and night prayer in the sight of Allah, the Almighty, are those of His Prophet Dawūd (peace be upon him). He used to fast one day and not fast on the next day, as this manner of fasting fulfills worship and gives the body its share of rest at the same time. He used to sleep the first half of the night to wake up feeling active enough to perform worship. He would then pray one third of the night then sleep its last sixth to be active for the acts of worship that were to be performed in the early morning. This is the way that the Prophet (may Allah's peace and blessings be upon him) encouraged Muslims to follow.

The Prophet (may Allah's peace and blessings be upon him) was told that ‘Abdullāh ibn ‘Amr swore to fast every day and stay in prayer all night without sleep for his entire life. So he asked him whether he had said that and he answered that he had. The Prophet told him that such a commitment would be beyond his endurance, so he should combine worship with rest by fasting and eating; praying at night and sleeping and restricting his voluntary fasting to three days a month, which would grant him the reward of fasting the whole year. However, ‘Abdullāh said that he could handle more than that. He kept asking to do more fasting until he reached its ultimate form, which is fasting like Prophet Dawūd, namely fasting every other day. He asked to do more from a desire to do more good deeds, but the Prophet (may Allah's peace and blessings be upon him) told him that there was no fast better than that.

Abu ‘Atiyyah and Masrūq asked ‘Ā’ishah (may Allah be pleased with her) who was right among two of the Companions of Muhammad (may Allah's peace and blessings be upon him); the one who hastened to perform the Maghrib prayer and break the fast when the time comes, or the one who delayed the Maghrib prayer and breaking the fast. ‘Ā’ishah (may Allah be pleased with her) asked who was the one who would hasten to perform the Maghrib prayer and break the fast. The answer was ‘Abdullāh ibn Mas‘ūd (may Allah be pleased with him). Then she noted that this – hastening to pray the Maghrib and break the fast – is what the Messenger of Allah used to do. Thus, this is a practical Sunnah of the Prophet (may Allah's peace and blessings upon him) which shows that it is better to hasten to break the fast.

The Mother of the Believers ‘Ā’ishah (may Allah be pleased with her) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) used to strive to fast on Mondays and Thursdays. This is because deeds are presented before Allah, the Exalted, on these two days, and the Prophet (may Allah's peace and blessings be upon him) would love to have his deeds presented while he was fasting, and because Allah, the Exalted, would forgive the sins of every Muslim , except those who are quarreling with each other during these two days, as reported in other Hadīths.

Anas (may Allah be pleased with him) said that the Prophet (may Allah's peace and blessings be upon him) used to break his fast by eating fresh dates before the Maghrib prayer. However, when fresh dates were not available, he would have dried dates; and if there were no dried dates, he would drink a few sips of water. Having dates or water before eating is suitable because the stomach of a fasting person is empty, so he does not start with rich food as this may harm him.

This Hadīth demonstrates the virtue of fasting a day solely for the sake of Allah. The reward for this is that Allah saves the fasting person from Hellfire and keeps him away from it at a distance equal to that between the heavens and the earth.

Abu Dharr reported that the Messenger of Allah (may Allah’s peace and blessings be upon him) said: “If you fast”, O Abu Dharr. His statement, “of the month”, means any month. “Three (days)”, means you intended it voluntarily, “then fast the thirteenth, fourteenth and fifteenth”, means fast the 13th of the month and the two following days. These days are called the White Days – days of the white nights – because of their illumination by the full moon, and fasting them every month is recommended. Ibn ‘Abbās reported: "The Messenger of Allah (may Allah’s peace and blessings be upon him) never broke his fast on the White Days”, meaning the days of white nights, which are the 13th, 14th, and 15th, because they are lit up with the full moon from their beginning until their end, so fasting them is appropriate in gratitude to Allah, Exalted. His statement, “whether he was a resident or traveler” means that he adhered to fasting them in both cases. So, fasting such days is a confirmed act of Sunnah. It is more likely that his fasting the White Days is due to their being in the middle of the month, and the middle of anything is the most balanced part of it.

Mu‘ādhah al-‘Adawiyah reported that she asked ‘Ā’ishah: “Did the Messenger of Allah (may Allah's peace and blessings be upon him) fast three days of each month?” ‘Ā’ishah replied: 'Yes.' i.e. this is the least number of days that he fasted. Mu‘ādhah further asked: “Which days of the month (or week) did he fast?” i.e. those three days were from the beginning, the middle or the end of the month, and were they consecutive or separate? ‘Ā’ishah replied: “It did not matter to him…” i.e. He did not specify certain days of the month to fast, because the reward is granted with fasting any three days. This means that he fasted according to what he deemed convenient, since something might come up and prevent him from observing fasting, or perhaps he did it to show in a practical manner what is permissible, and either of these reasons is excellent concerning his right and status.

The Prophet (may Allah's peace and blessings be upon him) was observing I‘tikāf during the last ten nights of Ramadan. His wife, Safiyyah (may Allah be pleased with her) visited him one of those nights and talked to him for some time. Then she got up to go back home, so the Prophet got up with her to escort her and keep her company. Two men from the Ansār walked by, and when they saw the Prophet (may Allah's peace and blessings be upon him) they sped up out of shyness when they saw his wife with him. So the Prophet (may Allah's peace and blessings be upon him) said to them: Slow down for this is only my wife Safiyyah. The two men said in embarrassment: Subhān Allah! Is it even conceivable that someone might have suspicions about you (i.e. suspecting that the woman with him was not his wife)? In reply, the Prophet (may Allah's peace and blessings be upon him) informed them that the devil is keen on luring the sons of Adam, and that he is highly capable of doing so, for he runs through their veins just like blood given the subtle ways he sneaks into their hearts and minds. Therefore, he feared that the devil might cast suspicions in their hearts.

"Deeds are presented", meaning: to Allah, the Almighty. “On Monday and Thursday. So, I like my deeds to be presented while I am fasting”, meaning: out of seeking a higher reward from Allah. According to the second wording: "Gates of Paradise are opened on Mondays and Thursdays", it is true because Paradise has been already created. “And every slave [of Allah] who associates nothing with Allah will be forgiven”, meaning: only the minor sins will be forgive, while the major sins require a repentance. “Except for a man”, meaning: a person “who is at odds with his brother”, meaning: who is on bad terms with his brother in Islam. “It will be said: Delay”, meaning: Allah says this to the angels. “These two”, meaning: such two men who are in conflict. They will be delayed in order to deter them, or because of their sin of turning their backs on each other. “Until” such an enmity is removed and “they are reconciled.” This indicates that one must take the initiative to get rid of the grudge and animosity between him and his fellow Muslim brothers. He should do so even if this does not appeal to him. He should be patient and seek reward for doing this from Allah, the Almighty, because such an act results in a good end. It becomes easier for the person to do something if he realizes the good and reward it entails. Similarly, thinking of the warning against misdeeds makes it easy for the person to avoid committing such a bad act.

The Prophet (may Allah's peace and blessings be upon him) clarified that whoever fasts a day in Jihad, and it is said in Jihad or otherwise, sincerely for the sake of Allah, seeking reward and recompense from Allah, then by His grace, Allah will distance him from the Fire seventy years.

The Prophet (may Allah's peace and blessings be upon him) informed that people will remain in a good state as long as they hasten to break their fast, after verifying the sunset, out of compliance with the Sunnah and not crossing its boundaries.

Some of the Companions (may Allah be pleased with them) had Suhūr with the Prophet (may Allah's peace and blessings be upon him), and then he stood for the Fajr prayer. Anas said to Zayd ibn Thābit (may Allah be pleased with him): How much time was there between the Adhān and the completion of Suhūr? Zayd (may Allah be pleased with him) said: The time it takes to recite fifty medium-length verses, neither long nor short, and neither recited quickly nor slowly.

‘Ā’ishah, Mother of the Believers (may Allah be pleased with her), informed that the Prophet (may Allah's peace and blessings be upon him) adhered to I‘tikāf during the last ten days of Ramadan in the pursuit of the Night of Decree. He continued doing so until he died. After his death, his wives (may Allah be pleased with them) adhered to I‘tikāf as well.

The Prophet (may Allah's peace and blessings be upon him) encouraged Sahūr, which is eating in the last part of the night in preparation for fasting, because it contains (blessing), i.e., a great deal of goodness in terms of recompense and reward, waking up in the last part of the night for supplication, gaining strength for fasting, being energized for it, and reducing its hardship.

The Prophet (may Allah's peace and blessings be upon him) forbade Muslims from fasting a day or two ahead of Ramadan out of cautiousness for Ramadan, because the obligation of fasting Ramadan is based on sighting the crescent, and there is no need for affectation. However, if someone has a habitual fast, such as fasting every other day or fasting on Mondays or Thursdays, and it coincides with this time, then he may fast. This is not considered a part of anticipating Ramadan. This also applies to obligatory fasts, such as making up for missed fasts or fulfilling a vow.

The Prophet (may Allah's peace and blessings be upon him) clarified that whoever eats or drinks forgetfully while fasting, whether the fast is obligatory or voluntary, should complete his fast and not break it because he did not intend to break the fast; rather, it is sustenance that Allah provided him with, and it is Allah Who fed him and gave him drink.

The Prophet (may Allah's peace and blessings be upon him) forbade fasting on the days of Eid al-Fitr and Eid al-Ad'ha. As for Eid al-Fitr, it is the day of breaking the fast after the month of Ramadan, and as for the day of Eid al-Ad'ha, it is the day of eating from the sacrifices.

The Prophet (may Allah's peace and blessings be upon him) encouraged diligence in pursuing and seeking out the Night of Qadr by increasing good deeds. It is more likely to occur during the odd nights of the last ten nights of Ramadan every year, which are: the 21st, 23rd, 25th, 27th, and 29th nights.

Some men among the Prophet's Companions saw in their dreams that the Night of Qadr is in the last seven nights of Ramadan. Thereupon, the Prophet (may Allah's peace and blessings be upon him) said: I see that your visions have agreed on the last seven nights of Ramadan. So, whoever seeks it and is keen on pursuing it, let him seek it and pursue it with diligence by increasing the good deeds, as it is more likely to be in the last seven, which start from the 24th night if the month of Ramadan is thirty days, or from the 23rd night if the month is twenty-nine days.

Upon the start of the last ten days of Ramadan, the Prophet (may Allah's peace and blessings be upon him) would revive the whole night with various acts of obedience. He would wake up his family to pray. He would exert himself in worship more than he usually did, and he would devote himself entirely to worship and avoid having intimate relations with his wives.

The Prophet (may Allah's peace and blessings be upon him) was informed that ‘Abdullah ibn ‘Amr (may Allah be pleased with him and his father) was fasting continuously without breaking his fast throughout the year and was praying the entire night without sleeping. So, he forbade him from doing that and said to him: Fast and break your fast, and stand in prayer and sleep. He forbade him from fasting continuously and standing in prayer all night, and said to him: If you do that, your eyes will become weak and sunken, and your soul will become exhausted and weary. The one who fasts the entire year has not truly fasted, as he does not obtain the reward of fasting due to violating the prohibition, and he does not experience the benefit of breaking the fast, as he is constantly abstaining. Then he guided him to fasting three days of each month, as it is equivalent to fasting the entire year, because each day is counted as ten days, which is the minimum multiplication of a good deed. ‘Abdullah said: Indeed, I am capable of more than that. He (may Allah's peace and blessings be upon him) said: Then fast the fast of David (peace be upon him), which is the best type of fast, as he used to fast every other day and he would not flee when facing the enemy because the way he adopted in fasting did not weaken his body.

The Prophet (may Allah's peace and blessings be upon him) informed that when the month of Ramadan comes, three things take place: First: The gates of Paradise are opened, and none of its gates are closed. Second: The gates of Hellfire are closed, and none of its gates are opened. Third: The devils and rebellious jinn are chained, so they cannot reach what they would usually reach outside Ramadan. All of this is to honor this month and encourage people to increase acts of obedience, such as prayer, charity, remembrance of Allah, recitation of the Qur’an, and other good deeds, as well as refraining from sins and misdeeds.