[Insight] The Gift of Fasting

An article providing insight into fasting and its significance. Ibn Rajab al-Hanbali [795 AH] expounds on its importance, its reward and other related matters.  All based upon the Quran and Sunnah. This article is based on Lataaif al-Ma’arif a famous book written by Ibn Rajab al-Hanbali [slightly edited to ease translation].

 

 

The following article is broken down into the following sections:

 

• Section 1: Ahadith on fasting

• Section 2: The 3 types of patience

• Section 3: Good actions are not in vain

• Section 4: The causes of Good actions being multiplied

• Section 5: Statements of the salaf regarding the deeds being multiplied

• Section 6: Other causes of its reward being increased

• Section 7: Why fasting has been specified by Allah

• Section 8: Fasting in summer months

• Section 9: Sincerity in Fasting

• Section 10: The secret in fasting

• Section 11: Benefits in fasting

 

Section 1: Ahadtih on fasting

 

 

It is authentically established in a Hadith:

 

وَعَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: ” كُلُّ عَمَلِ ابْنِ آدَمَ يُضَاعَفُ الْحَسَنَةُ بِعَشْرِ أَمْثَالِهَا إِلَى سَبْعِمِائَةِ ضِعْفٍ قَالَ اللَّهُ تَعَالَى: إِلَّا الصَّوْمَ فَإِنَّهُ لِي وَأَنَا أَجْزِي بِهِ يَدَعُ شَهْوَتَهُ وَطَعَامَهُ مِنْ أَجْلِي لِلصَّائِمِ فَرْحَتَانِ: فَرْحَةٌ عِنْدَ فِطْرِهِ وَفَرْحَةٌ عِنْدَ لِقَاءِ رَبِّهِ وَلَخُلُوفِ فَمِ الصَّائِمِ أَطْيَبُ عِنْدَ اللَّهِ مِنْ رِيحِ الْمِسْكِ 

 

[أخرجه: البخاري (١٩٠٤) (٥٩٢٧) (٣٤، ٣/ ٣١)، ومسلم (٣/ ١٥٧ – ١٥٨) (١١٥١)، والترمذي (٧٦٤)، والنسائي (٢٢١٥)، وابن ماجه (١٦٣٨).]

 

Abu Hurairah [رَضِيَ اللَّهُ عَنْهُ] reported The messenger of Allah [صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ]  as saying, “Every [good] deed a son of Adam does will be multiplied, a good deed receiving a tenfold to seven hundredfold reward. God has said, ‘With the exception of fasting, for it is done for my sake and I give a reward for it. One abandons his passion and his food for my sake. The one who fasts has two occasions of joy, one when he breaks his fast and one when he meets his Lord. The bad breath of one who fasts is sweeter to God than the fragrance of musk.’’

 

[Source: Sahih Bukhari 1904, Sahih Muslim 1151]

 

In another narration of Sahih Bukhari [which explains that every good action such as Salah, removes sins]:

 

حَدَّثَنَا آدَمُ، حَدَّثَنَا شُعْبَةُ، حَدَّثَنَا مُحَمَّدُ بْنُ زِيَادٍ، قَالَ سَمِعْتُ أَبَا هُرَيْرَةَ، عَنِ النَّبِيِّ صلى الله عليه وسلم يَرْوِيهِ عَنْ رَبِّكُمْ، قَالَ ‏ “‏ لِكُلِّ عَمَلٍ كَفَّارَةٌ، وَالصَّوْمُ لِي وَأَنَا أَجْزِي بِهِ

 

Narrated Abu Hurairah [رَضِيَ اللَّهُ عَنْهُ]:

The Prophet (ﷺ) said that your Lord said, “For every [good] action there is an expiation; and the fast is for Me, so I will give the reward for it.’’

[Source: Sahih Bukhari 7538]

 

All deeds are multiplied from 10 to 700 times. This is evident from the Quran. Regarding ten times:

 

مَن جَآءَ بِٱلْحَسَنَةِ فَلَهُۥ عَشْرُ أَمْثَالِهَا ۖ وَمَن جَآءَ بِٱلسَّيِّئَةِ فَلَا يُجْزَىٰٓ إِلَّا مِثْلَهَا وَهُمْ لَا يُظْلَمُونَ ١٦٠

 

Whoever comes with a good deed will be rewarded tenfold. But whoever comes with a bad deed will be punished for only one. None will be wronged.

 

Regarding 700 times:

 

مَّثَلُ ٱلَّذِينَ يُنفِقُونَ أَمْوَٰلَهُمْ فِى سَبِيلِ ٱللَّهِ كَمَثَلِ حَبَّةٍ أَنۢبَتَتْ سَبْعَ سَنَابِلَ فِى كُلِّ سُنۢبُلَةٍۢ مِّا۟ئَةُ حَبَّةٍۢ ۗ وَٱللَّهُ يُضَـٰعِفُ لِمَن يَشَآءُ ۗ وَٱللَّهُ وَٰسِعٌ عَلِيمٌ ٢٦١

 

The example of those who spend their wealth in the cause of Allah is that of a grain that sprouts into seven ears, each bearing one hundred grains. And Allah multiplies ˹the reward even more˺ to whoever He wills. For Allah is All-Bountiful, All-Knowing.

 

The first narration indicates: That fasting is excluded from the actions that are multiplied, such that all the deeds are multiplied from 10 times to 700 times, except for fasting. This is because there is no confinement to these numbers, rather Allah multiplies it abundantly without any limit. 

 

In fasting there is patience needed from the fasting person and Allah says regarding the patient ones:

 

إِنَّمَا يُوَفَّى ٱلصَّـٰبِرُونَ أَجْرَهُم بِغَيْرِ حِسَابٍۢ ١٠

 

Only those who endure patiently will be given their reward without limit.”

 

[Zumar: 10]

 

والصّبر ثلاثة أنواع: صبر على طاعة الله، وصبر عن محارم الله، وصبر على أقدار الله المؤلمة. وتجتمع الثلاثة كلّها في الصوم؛ فإنّ فيه صبرا على طاعة الله، وصبرا عمّا حرّم الله على الصّائم من الشّهوات، وصبرا على ما يحصل للصّائم فيه من ألم الجوع والعطش، وضعف النفس والبدن

وهذا الألم الناشئ من أعمال الطّاعات يثاب عليه صاحبه، كما قال تعالى في المجاهدين: ﴿ذلِكَ بِأَنَّهُمْ لا يُصِيبُهُمْ ظَمَأٌ وَلا نَصَبٌ وَلا مَخْمَصَةٌ فِي سَبِيلِ اللهِ وَلا يَطَؤُنَ مَوْطِئًا يَغِيظُ الْكُفّارَ وَلا يَنالُونَ مِنْ عَدُوٍّ نَيْلًا إِلاّ كُتِبَ لَهُمْ بِهِ عَمَلٌ صالِحٌ إِنَّ اللهَ لا يُضِيعُ أَجْرَ الْمُحْسِنِينَ﴾ [التّوبة: ١٢٠]..

 

 

This is why it The Noble Prophet ﷺ named the month of Ramadan, the month of patience. 

 

 صُمْ شَهْرَ الصَّبْرِ وَيَوْمًا مِنْ كُلِّ شَهْرٍ

 

Fast during Ramadan (the month of patience) and fast for one day every month.

 

[Sunan Abu Dawud: 2428]

 

In another hadith:

 

الصّوم نصف الصّبر

 

Fasting is half of patience

 

[Sunan al-Tirmidhi: 3519]

 

Section 2: The 3 types of patience 

 

والصّبر ثلاثة أنواع: صبر على طاعة الله، وصبر عن محارم الله، وصبر على أقدار الله المؤلمة.

 

Patience is of 3 types:

 

1. Patience upon the obedience of Allah [Following the laws of Allah]
2. Patience upon the prohibitions of Allah [Not falling into sin and temptation]
3. Patience upon accepting the decree of Allah [at the time of calamity]

 

 وتجتمع الثلاثة كلّها في الصوم؛ فإنّ فيه صبرا على طاعة الله، وصبرا عمّا حرّم الله على الصّائم من الشّهوات، وصبرا على ما يحصل للصّائم فيه من ألم الجوع والعطش، وضعف النفس والبدن

 

All 3 are gathered in fasting [sawm]. In fasting there is patience upon the obedience of Allah, patience upon what Allah has prohibited upon the fasting person from desires, and patience upon what the fasting person endures from pain, hunger, thirst and tiredness. 

 

Section 3: Good actions are not in vain

 

 

وهذا الألم الناشئ من أعمال الطّاعات يثاب عليه صاحبه

 

The good actions are not in vain, as Allah says:

 

إِنَّ ٱللَّهَ لَا يُضِيعُ أَجْرَ ٱلْمُحْسِنِينَ ١٢٠

Allāh does not allow to be lost the reward of the doers of good. [Quran – 9:120]

 

 

We see in a hadith that the reward of Ramadan is Jannah:

 

 

وَهُوَ شَهْرُ الصَّبْرِ وَالصَّبْر ثَوَابه الْجنَّة

It is a month of patience, and the reward of patience is Paradise. 

[Sahih Ibn Khuzaymah: 1887]

 

 

Also we know from many Ahadith, that the reward of fasting, no one knows but Allah. For example:

 

الصّيام لله لا يعلم ثواب عمله إلاّ الله 

 

Fasting is for Allah, no one knows the reward of its action except Allah. 

 

[Mu’jam al-awsat: 865]

 

Section 4: The Causes of good actions being multiplied

 

 

واعلم أنّ مضاعفة الأجر للأعمال تكون بأسباب:

منها: شرف المكان المعمول فيه ذلك العمل، كالحرم. ولذلك تضاعف الصّلاة في مسجدي مكّة والمدينة.

 

 

There are few ways in which the deeds are multiplied:

• Cause 1: The sacredness of the place 

• Cause 2: The sacredness of the time 

 

Cause 1

 

[This is due to the sacredness of the place where the deeds are multiplied, such as Masjid al-Haram, Masjid al-Nabawi and Masjid al-Aqsa. Also any masjid the good actions are multiplied like the case of Salah, where the reward is increased by 27 times]. 

 

As for sacredness of the place Ibn Rajab [Allah bless him] states:

 

1. Due to the place one is in, such as al-Haramain, in which the prayer is multiplied in al-Haram in Makkah and Masjid Nabawi. Consider the following hadith:

 

وَعَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «صَلَاةٌ فِي مَسْجِدِي هَذَا خَيْرٌ مِنْ أَلْفِ صَلَاةٍ فِيمَا سِوَاهُ إِلَّا الْمَسْجِدَ الْحَرَام

 

Abu Huraira [Allah bless him] reported God’s Messenger صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ as saying, “One prayer in this mosque of mine (i.e. the mosque in Medina) is better than a thousand elsewhere, except the sacred mosque.”

 

 (Bukhari:1190 and Muslim:1394)

 

وكذلك روي أنّ الصّيام يضاعف بالحرم. وفي «سنن ابن ماجه» بإسناد ضعيف، عن ابن عباس مرفوعا: «من أدرك رمضان بمكّة فصامه وقام منه ما تيسّر كتب الله له مائة ألف شهر رمضان فيما سواه» (٢)، وذكر له ثوابا كثيرا.

 

It has been reported that fasting in Makkah [al-Haram] is multiplied. It is reported in Sunan Ibn Majah with a weak chain:

 

عَنِ ابْنِ عَبَّاسٍ، قَالَ قَالَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ ‏ “‏ مَنْ أَدْرَكَ رَمَضَانَ بِمَكَّةَ فَصَامَ وَقَامَ مِنْهُ مَا تَيَسَّرَ لَهُ كَتَبَ اللَّهُ لَهُ مِائَةَ أَلْفِ شَهْرِ رَمَضَانَ فِيمَا سِوَاهَا ‏.‏ وَكَتَبَ اللَّهُ لَهُ بِكُلِّ يَوْمٍ عِتْقَ رَقَبَةٍ وَكُلِّ لَيْلَةٍ عِتْقَ رَقَبَةٍ وَكُلِّ يَوْمٍ حُمْلاَنَ فَرَسٍ فِي سَبِيلِ اللَّهِ وَفِي كُلِّ يَوْمٍ حَسَنَةً وَفِي كُلِّ لَيْلَةٍ حَسَنَةً ‏”‏ ‏.‏

 

It was narrated from Ibn ‘Abbas [Allah bless him] that the Messenger of Allah (ﷺ) said:

“Whoever is in Makkah when the month of Ramadan comes, and he fasts it and prays at night as much as he can, Allah will record for him (reward equivalent to that for) one hundred thousand months of Ramadan observed elsewhere. For each day Allah will record for him (reward equivalent to that for) freeing a slave, and for each day (reward equivalent to that for) providing a horse in the cause of Allah, and for every day merits and for every night merits.”

[Sunan Ibn Majah: 3117]

 

Cause 2

 

[This is due to the auspicious time the good actions are increased, such as the month of Ramadan, the first ten days of Dhul Hijjah, and also on Jumuah].  

 

As for sacredness of the time Ibn Rajab [Allah bless him] states:

 

كشهر رمضان وعشر ذي الحجة. وفي حديث سلمان المرفوع الذي أشرنا إليه في فضل شهر رمضان «من تطوّع فيه بخصلة من خصال الخير كان كمن أدّى فريضة فيما سواه، ومن أدّى فيه فريضة كان كمن أدّى سبعين فريضة فيما سواه» (٣)

 

An example of this is the month of Ramadan and the [first] ten days of Dhul Hijjah. In a hadith we understand that the good actions are multiplied in this month:

 

من تطوّع فيه بخصلة من خصال الخير كان كمن أدّى فريضة فيما سواه، ومن أدّى فيه فريضة كان كمن أدّى سبعين فريضة فيما سواه

 

 “Whoever draws near to Allah during it (Ramadan) with a single characteristic from the characteristics of (voluntary) goodness, he is like whoever performs an obligatory act in other times. And whoever performs an obligatory act during it, he is like whoever performed seventy obligatory acts in other times.” 

 

(Sahih Ibn Khuzaymah: 1887)

 

Also charity is best in the month of Ramadan [as the rewards are multiplied therein]. In a hadith in Sunan al-Tirmidhi it states:

 

فَأَىُّ الصَّدَقَةِ أَفْضَلُ قَالَ ‏”‏ صَدَقَةٌ فِي رَمَضَانَ ‏”‏

“Which charity is best?” He ( صلى الله عليه وسلم) said: “Charity in Ramadan.”

[Sunan al-Tirmidhi: 663]

 

 

We also find that Umrah in Ramadan is more virtuous than doing it in any other time, we read:

 

وعن ابن عباس رضي الله عنهما، أن النبي صلى الله عليه وسلم قال‏:‏ ‏ “‏عمرة في رمضان تعدل عمرة أو حجة معي‏”‏‏.‏ 

‏(‏‏(‏متفق عليه‏)‏‏)‏

 

Ibn ‘Abbas (May Allah be pleased with them) reported

The Prophet (ﷺ) said, “(The performance of) ‘Umrah during Ramadan is equal to Hajj (pilgrimage).” Or said, “Equal to the performance of Hajj with me.“

[Sahih Bukhari: 1782, Sahih Muslim: 1256]

 

This also indicates that rewards are multiplied in Ramadan. 

 

Further we find another reference that all the good actions of a fasting person is rewarded:

 

إنّ عمل الصّائم مضاعف

[شعب الإيمان» (٣/‏١٤٣٧)]

‘The action of the fasting person is multiplied’

[Shu’ab al-Iman, 3:1437]

 

 

So a fasting person in Ramadan will have his good actions multiplied due to him fasting and also it being the month of Ramadan. However scholars have indicated the weakness of the above hadith, despite that, we understand from authentic Ahadith that no one knows the reward for fasting except Allah, hence immense reward. 

 

 

Section 5: Statements of the Salaf regarding the deeds being multiplied

 

Some Tabioon [successors of the Sahabah] have also mentioned that good actions such as giving in charity and doing Dhikr are multiplied.  

 

وذكر أبو بكر بن أبي مريم عن أشياخه أنّهم كانوا يقولون: إذا حضر شهر رمضان فانبسطوا فيه بالنّفقة؛ فإنّ النّفقة فيه مضاعفة كالنّفقة في سبيل الله، وتسبيحة فيه أفضل من ألف تسبيحة في غيره

 

Abu Bakr ibn Abi Maryam narrates from his teachers that they stated: ‘When the month of Ramadan appears then spend from your wealth, for spending in the month of Ramadan is multiplied, just like spending in the path of Allah. Each Tasbih [Dhikr] in Ramadan is better than a thousand Tasbihat [Dhikr] in other months’. 

 

وقال النّخعيّ: صوم يوم من رمضان أفضل من ألف يوم، وتسبيحة فيه أفضل من ألف تسبيحة، وركعة فيه أفضل من ألف ركعة.

 

Ibrahim Naka’e states: 

‘Fasting a day in Ramadan is more virtuous than a thousand days, and Dhikr in it is more virtuous than a thousand Dhikr’s. Also each Rakat in Ramadan is better than a thousand Rakats.’ 

 

 

Section 6: Other causes of its reward being increased

 

فلمّا كان الصّيام في نفسه مضاعفا أجره بالنسبة إلى سائر الأعمال، كان صيام شهر رمضان مضاعفا على سائر الصّيام؛ لشرف زمانه، وكونه هو الصّوم الذي فرضه الله على عباده، وجعل صيامه أحد أركان الإسلام التي بني الإسلام عليها.

 

Just like all the acts of worship which are multiplied [in terms of reward], so is fasting as it is also a type of worship. However, as for the fasting of Ramadan, its reward is multiplied more than any other fasts, due to its auspicious time. 

It is the fast that Allah has made obligatory on his servants, and has made it one of the blessed pillars of Islam, which Islam is built upon.

 

وقد يضاعف الثّواب بأسباب أخر؛ منها: شرف العامل عند الله وقربه منه، وكثرة تقواه، كما ضوعف أجر هذه الأمّة على أجور من قبلهم من الأمم، وأعطوا كفلين من الأجر.

 

The reward of fasting is also increased due to other causes; which is: 

• The honoured status of the servant by Allah and his closeness to him [due to his fasting].
• His God-consciousness [Taqwa].

The reward of this nation has been increased upon the reward of the past nations and they were given double reward. 

 

 

 

Section 7: Why fasting has been specified by Allah

 

وأمّا على الرواية الثانية: فاستثناء الصّيام من بين الأعمال يرجع إلى أنّ سائر الأعمال للعباد، والصّيام اختصّه الله تعالى لنفسه من بين أعمال عباده، وأضافه إليه، وسيأتي ذكر توجيه هذا الاختصاص إن شاء الله تعالى.

 

Fasting has been excluded from all the other actions, because whereas all the other actions are for the people, fasting has been specified by Allah for himself from all the actions.    

Allah attaches the action of fasting to himself, and many reasons have been given. Such as:

 

أحدهما: أنّ الصّيام هو مجرّد ترك حظوظ النّفس وشهواتها الأصلية التي جبلت على الميل إليها لله ﷿، ولا يوجد ذلك في عبادة أخرى غير الصّيام؛ لأنّ الإحرام إنّما يترك فيه الجماع ودواعيه من الطّيب دون سائر الشّهوات؛ من الأكل والشرب، وكذلك الاعتكاف مع أنّه تابع للصّيام.

 

1. Fasting is unique because it makes a person abstain from his inner desires which he was created upon, and this is not found in any other worship, except fasting. As for being in the state of Ihram [Umrah or Hajj], a person has to abstain from intercourse, however he can eat and drink. Likewise is Itikaaf, as it is part of fasting [The Sunnah Itikaaf is done in the month of Ramadan]. 

 

وأمّا الصّلاة فإنّه وإن ترك المصلّي فيها جميع الشهوات إلاّ أنّ مدّتها لا تطول، فلا يجد المصلّي فقد الطّعام والشّراب في صلاته، بل قد نهي أن يصلّي ونفسه تتوق إلى طعام بحضرته حتى يتناول منه ما يسكن نفسه، ولهذا أمر بتقديم العشاء على الصّلاة.

 

1. As for Salah, although a person has to abstain from all inner desires its duration is not long, whereas fasting is for the entire day. So the person offering Salah does not have a need to go to these things as he has already taken part in these things. This is one of the reasons why eating is preferred before Salah. 

 

وذهبت طائفة من العلماء إلى إباحة شرب الماء في صلاة التطوّع، وكان ابن الزبير يفعله في صلاته، وهو رواية عن الإمام أحمد، وهذا بخلاف الصّيام؛ 

 

However a group of scholars have allowed drinking water in the optional prayers [Nafl]. This is the act of Ibn Zubair [Allah bless him] and a narration from Imam Ahmad [241 AH], and this goes against fasting.  

 

Section 8: Fasting in the Summer Months

 

ولهذا روي أنّ من خصال الإيمان الصّوم في الصّيف

 

Fasting in the summer months is even more difficult due to heat and long days. This is why it has been narrated that one of the [sincere] traits of faith is fasting in the summer.

 

وقد كان رسول الله ﷺ يصوم رمضان في السّفر في شدّة الحرّ دون أصحابه، كما قال أبو الدّرداء: «كنّا مع النبيّ ﷺ في رمضان في سفر وأحدنا يضع يده على رأسه من شدّة الحرّ، وما فينا صائم إلاّ رسول الله ﷺ وعبد الله بن رواحة» (١). وفي «الموطإ» أنّه ﷺ كان بالعرج يصبّ الماء على رأسه وهو صائم من العطش، أو الحرّ (٢).

 

It has been narrated that The Prophet ﷺ used to fast in the month of Ramadan whilst traveling in the extreme heat and not the companions. 

As stated in Sahih Bukhari:

 

عَنْ أَبِي الدَّرْدَاءِ ـ رضى الله عنه ـ قَالَ خَرَجْنَا مَعَ النَّبِيِّ صلى الله عليه وسلم فِي بَعْضِ أَسْفَارِهِ فِي يَوْمٍ حَارٍّ حَتَّى يَضَعَ الرَّجُلُ يَدَهُ عَلَى رَأْسِهِ مِنْ شِدَّةِ الْحَرِّ، وَمَا فِينَا صَائِمٌ إِلاَّ مَا كَانَ مِنَ النَّبِيِّ صلى الله عليه وسلم وَابْنِ رَوَاحَةَ‏.‏

 

Narrated Abu Ad-Darda [Allah bless him]:

We set out with Allah’s Messenger (ﷺ) on one of his journeys on a very hot day, and it was so hot that one had to put his hand over his head because of the severity of heat. None of us was fasting except the Prophet (ﷺ) and Ibn Rawaha.

[Source: Sahih Bukhari: 1945]

 

 

Section 9: Sincerity in fasting

 

فإذا اشتدّ توقان النّفس إلى ما تشتهيه مع قدرتها عليه، ثم تركته لله ﷿ في موضع لا يطّلع عليه إلاّ الله، كان ذلك دليلا على صحّة الإيمان؛

 

When the soul craves for something, and despite having the capability towards it, he leaves it for Allah, no one can see except Allah, then this is a sign of faith.  

 

The fasting person knows that Allah is watching, and knows that certain things aren’t allowed during fasting, so he obeys Allah, follows his commands and abstains from what is disallowed, fearing his retribution, [at the same time] hoping for reward, Allah is grateful towards that, therefore Allah has specified the reward of this deed to himself from all the good virtuous actions; This is why Allah says: 

 

إنّه إنّما ترك شهوته وطعامه وشرابه من أجلي

 

‘Surely he has abstained from his desires, food and drink for my pleasure’.

 

 

Some of the salaf state:

 

 طوبى لمن ترك شهوة حاضرة لموعد غيب لم يره

 

Glad tidings for the one who leaves a present desire for an unseen promise, which he has not seen.

 

لمّا علم المؤمن الصّائم أنّ رضا مولاه في ترك شهواته، قدّم رضا مولاه على هواه؛ وهذا من علامات الإيمان أن يكره المؤمن ما يلائمه من شهواته إذا علم أنّ الله يكرهه

 

When the fasting person acknowledges that the happiness of his creator is in him leaving his desires, he puts forward the happiness of his lord over his desires; This is also a sign of faith, that a believer dislikes that which he has a desire for, when he knows Allah dislikes it. 

 

وإذا كان هذا فيما حرّم لعارض الصّوم من الطّعام والشراب ومباشرة النساء، فينبغي أن يتأكّد ذلك فيما حرّم على الإطلاق، كالزّنا، وشرب الخمر، وأخذ الأموال أو الأعراض بغير حقّ، وسفك الدّماء المحرّمة؛ فإنّ هذا يسخط الله على كلّ حال وفي كلّ زمان ومكان، فإذا كمل إيمان المؤمن كره ذلك كلّه أعظم من كراهته للقتل والضّرب.

 

When it has been made forbidden for a fasting person to eat, drink and have intercourse, then those things which are always forbidden and detested, such as adultery, drinking alcohol, stealing, shedding blood; this is detested by Allah at all times, and all places. So the one who has perfected his faith, dislikes all of this. 

 

ولهذا جعل النبيّ ﷺ من علامات وجود حلاوة الإيمان: أن يكره أن يرجع إلى الكفر بعد أن أنقذه الله، كما يكره أن يلقى في النّار. وقال يوسف ﵇:

﴿رَبِّ السِّجْنُ أَحَبُّ إِلَيَّ مِمّا يَدْعُونَنِي إِلَيْهِ﴾ [يوسف: ٣٣].

 

This is why The Prophet ﷺ made from the signs of faith to experience the sweetness of faith. Which is that he dislikes to go back to disbelief after Allah has saved him from it, just like he would dislike being thrown into the fire. Yusuf [Allah bless him] – experiencing the sweetness of faith – said:

O’ my lord! The prison is more beloved to me than that which they call me towards [sin]. [Surah Yusuf: 33]

 

وقال غيره: ليس من أعلام المحبّة أن تحبّ ما يكرهه حبيبك.

 

It has been stated by some:

‘It is not from the signs of love, that you love what you beloved dislikes.’

 

 

Section 10: The Secret in Fasting

 

الوجه الثاني: أنّ الصّيام سرّ بين العبد وربّه لا يطّلع عليه غيره؛ لأنّه مركّب من نيّة باطنة لا يطّلع عليها إلاّ الله، وترك لتناول الشهوات التي يستخفى بتناولها في العادة، ولذلك قيل: لا تكتبه الحفظة. وقيل: إنّه ليس فيه رياء، كذا قاله الإمام أحمد وغيره؛ وفيه حديث مرفوع مرسل. وهذا الوجه اختيار أبي عبيد وغيره. وقد يرجع إلى الأول؛ فإنّ من ترك ما تدعوه نفسه إليه لله ﷿ حيث لا يطّلع عليه غير من أمره ونهاه، دلّ على صحّة إيمانه. 

 

The second reason given is:

That fasting is a secret between him and his lord, no one else [truly] knows. It is combined between a hidden intention, which no one knows but Allah and leaving that which isn’t allowed. 

This is why it has been said: In fasting, there is no boasting. 

 

قال بعض السّلف: أهون الصّيام ترك الشراب والطعام

 

It has been mentioned by some of the Salaf:

‘The easiest fast is leaving of drink and food.’

 

 

وقال جابر: إذا صمت فليصم سمعك وبصرك ولسانك عن الكذب والمحارم، ودع أذى الجار، وليكن عليك وقار وسكينة يوم صومك، ولا تجعل يوم صومك ويوم فطرك سواء.

 

Jabir [Allah bless him] states: if you fast then fast with your ears, eyes [protecting them both from evil], with your tongue from lying, and avoid harming your neighbors [and others].  You will have tranquility and peace on the day you fast, and do not make the day you fast the same as the day you don’t fast. 

 

واعلم؛ أنّه لا يتمّ التقرّب إلى الله ﷿ بترك هذه الشهوات المباحة في غير حالة الصّيام إلا بعد التقرّب إليه بترك ما حرّم الله في كلّ حال؛ من الكذب والظلم والعدوان على الناس في دمائهم وأموالهم وأعراضهم

 

A person can not complete his closeness to Allah by leaving these permissible things in the state of fasting, except by leaving those things forbidden at all times. Such as lying, oppression, enmity and jealousy. 

 

This is why The Prophet ﷺ said: 

 

من لم يدع قول الزّور والعمل به، فليس لله حاجة في أن يدع طعامه وشرابه

 

‘Whomsoever does not leave lying and false conduct, then Allah has no need that he abstains from his food and drink.’

[Source: Sahih Bukhari: 1903]

 

 

Section 11: Benefits in Fasting

 

Some benefits of fasting are:

• Breaks the desires [this is why fasting has been recommended for a person who is not married, as it breaks the desires]. 
• Makes the heart empty for remembrance of Allah.
• The fasting person recognises the favours of Allah on him [such as eating and drinking which the poor people usually don’t get].
• Protects a person from the whispers of Shaitan. 
• Protects a person from getting angry 

 

وعن عيسى ﵇، قال: إنّ هذا الليل والنّهار خزانتان، فانظروا ما تضعون فيهما. فالأيام خزائن للناس ممتلئة بما خزنوه فيها من خير وشرّ. وفي يوم القيامة تفتح هذه الخزائن لأهلها؛ فالمتقون يجدون في خزائنهم العزّ والكرامة، والمذنبون يجدون في خزائنهم الحسرة والنّدامة.

 

To conclude with a statement of Prophet Esa [Allah bless him]:

Surely the nights and days are two treasures, so ponder what actions you commit in them. The days are treasures for the people filled with whatever good and bad they store. Then, on the day of judgment the treasures will be open, the noble people [those who do good actions] will find honour and respect, whereas the sinners will find disgrace and regret.