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In the name of Allah, the Most Gracious, the Most Merciful.

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With pens of longing and the ink of love,

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We inscribe lines more precious than gold,

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Describing the Master of Creation, peace and blessings of Allah be upon him.

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The Prophetic Characteristics (Shama'il).

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Chapter: What has been narrated regarding the fasting of the Messenger of Allah, peace be upon him.

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From ‘Abdullah ibn Shaqiq, who said:

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I asked ‘A’ishah, may Allah be pleased with her, about the fasting of the Messenger of Allah, peace be upon him.

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She said:

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"He would fast until we would say, 'He has fasted [continuously].'"

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"And he would break his fast until we would say, 'He has ceased fasting.'"

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She added:

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"The Messenger of Allah, peace be upon him, never fasted a full month since he arrived in Medina,"

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"Except for Ramadan."

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In this hadith:

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The Mother of the Believers, ‘A’ishah, may Allah be pleased with her, was asked about the fasting of the Messenger of Allah, peace be upon him,

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Meaning: Did he fast continuously or not?

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The intent here is voluntary fasting.

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She replied:

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"He would fast until we would say, 'He has fasted [continuously].'"

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Meaning: He would continue fasting for several days,

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Until some of us would say to others,

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Or we would contemplate to ourselves and say, "He has passed [the point of breaking his fast],"

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"And he continues to fast."

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And he would remain in that state.

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And her saying, "And he would break his fast until we would say, 'He has ceased fasting,'"

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Meaning: He would continue for days without fasting,

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Until we would say, "He will likely spend the remainder of the month without fasting."

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And her saying:

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"The Messenger of Allah, peace be upon him, never fasted a full month since he arrived in Medina except for Ramadan,"

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Contains an indication that the sequence of his fasting

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Was less than fasting an entire month,

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Except in Ramadan;

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For he fasted it completely because it is an obligatory duty.

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And her saying, "Since he arrived in Medina,"

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She specified this time by mention,

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Because it was the time when fasting was made obligatory,

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And the rulings [of Islam] became numerous.

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From Anas ibn Malik, may Allah be pleased with him,

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That he was asked about the fasting of the Prophet, peace be upon him,

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And he said:

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"He would fast from the month,"

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"Until we thought he did not wish to break his fast from it."

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"And he would break his fast until we thought he did not wish to fast any part of it."

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"And you would not wish to see him praying at night,"

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"But you would see him praying,"

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"Nor sleeping,"

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"But you would see him sleeping."

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In this hadith is [evidence of] moderation and balance.

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There is no continuous fasting,

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Nor is there continuous abstention from fasting.

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Rather, it is both fasting and breaking the fast.

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He would begin the month fasting,

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And continue in it,

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Until one would think he would complete the entire month fasting.

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And he would break his fast, peace be upon him, and continue in that state,

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Until one would think he would continue without fasting until the end of the month.

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And his saying:

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"And you would not wish to see him praying at night,"

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"But you would see him praying,"

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"Nor sleeping,"

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"But you would see him sleeping,"

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Meaning: The Prophet, peace be upon him, was

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Balanced in his nights;

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He gave sleep its due,

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And prayer its due.

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There was neither excess nor negligence.

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And Anas, may Allah be pleased with him,

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Was asked about the fasting of the Prophet, peace be upon him,

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Only.

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Yet he answered the questioner regarding his inquiry,

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And added goodness to it,

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Because he knew he was in need of it.

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This is from the generosity of imparting knowledge.

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From Ibn ‘Abbas, may Allah be pleased with him,

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Who said:

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"The Prophet, peace be upon him,"

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"Would fast until we would say,"

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"'He does not wish to break his fast from it.'"

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"And he would break his fast until we would say,"

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"'He does not wish to fast from it.'"

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"And he never fasted a full month since he arrived in Medina,"

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"Except for Ramadan."

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And from Umm Salamah, may Allah be pleased with her, who said:

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"I never saw the Prophet, peace be upon him,"

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"Fasting two consecutive months,"

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"Except for Sha‘ban and Ramadan."

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And from ‘A’ishah, may Allah be pleased with her, who said:

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"I never saw the Messenger of Allah, peace be upon him,"

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"Fasting in a month,"

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"More than his fasting for Allah in Sha‘ban."

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"He would fast Sha‘ban, except for a little,"

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"Rather, he would fast all of it."

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In the hadith of Umm Salamah, may Allah be pleased with her,

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That she never saw the Prophet, peace be upon him,

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Fasting two consecutive months,

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Except for Sha‘ban and Ramadan.

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As for his fasting, peace be upon him,

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Of Ramadan completely,

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That is a clear matter.

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As for Sha‘ban,

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What is established from him, peace be upon him,

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Is the fasting of most of it, not all of it.

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And we have recently passed the hadith of ‘A’ishah and Ibn ‘Abbas,

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That he, peace be upon him,

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Never fasted a full month since he arrived in Medina,

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Except for Ramadan.

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Thus, the statement of Umm Salamah, may Allah be pleased with her,

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"Fasting two consecutive months,"

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Means the majority of Sha‘ban and the entirety of Ramadan.

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This is clarified by the second hadith of ‘A’ishah,

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Where she said:

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"I never saw the Messenger of Allah, peace be upon him,"

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"Fasting in a month more than his fasting for Allah in Sha‘ban."

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"He would fast Sha‘ban, except for a little,"

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"Rather, he would fast all of it."

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It is narrated from Ibn al-Mubarak that he said regarding this hadith:

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"It is permissible in the speech of the Arabs, if one fasts most of the month, to say,"

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"'He fasted the whole month.'"

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And it is said:

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"So-and-so stood [in prayer] his entire night,"

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While he only stood for most of it,

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Perhaps he had dinner and was occupied with some of his affairs.

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So this hadith explains the first hadith.

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The wisdom behind increasing the fasting in Sha‘ban

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Is what was narrated from Usamah ibn Zayd, may Allah be pleased with him, that he said:

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"I said, 'O Messenger of Allah,'"

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"'I have not seen you fasting in any month as you fast in Sha‘ban.'"

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He said:

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"'That is a month people are heedless of,'"

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"'Between Rajab and Ramadan.'"

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"'And it is a month in which deeds are raised to the Lord of the Worlds,'"

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"'So I love that my deeds be raised while I am fasting.'"

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And from ‘Abdullah, who said:

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"The Messenger of Allah, peace be upon him,"

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"Would fast three days from the beginning of every month."

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"And he rarely would not fast on Friday."

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In this hadith:

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That ‘Abdullah—meaning Ibn Mas‘ud, may Allah be pleased with him—

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Said:

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"The Prophet, peace be upon him,"

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"Would fast three days from the beginning of every month."

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The intent by "the beginning of the month" is its start,

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Or he means the "bright days" (al-ayyam al-ghurr),

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Meaning the white days (the 13th, 14th, and 15th).

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And he, peace be upon him, would fast three days of every month,

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From its beginning, or from its middle,

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Or from its end,

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Together or separately.

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And his saying:

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"And he rarely would not fast on Friday,"

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Meaning that he, peace be upon him,

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Would frequently fast on Friday.

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This does not mean

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That he would single it out for fasting,

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Rather, he would fast it joined to what was before it or after it,

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As there is a prohibition narrated from him against singling out Friday for fasting.

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Or perhaps that was one of his specific characteristics, peace be upon him,

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Like the continuous fasting (wisal).

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And from Mu‘adhah, who said:

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"I said to ‘A’ishah,"

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"'Did the Messenger of Allah, peace be upon him, fast three days of every month?'"

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She said, "Yes."

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"I said, 'From which part would he fast?'"

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She said:

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"'He did not care from which part he fasted.'"

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In this hadith:

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It is left to the servant regarding the three days recommended to be fasted each month,

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That he may fast them at the beginning, the middle, or the end.

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For this reason, ‘A’ishah, may Allah be pleased with her, said:

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"He did not care from which part he fasted."

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And from ‘A’ishah, may Allah be pleased with her, who said:

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"The Prophet, peace be upon him, would seek to fast on Mondays and Thursdays."

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And from Abu Hurayrah, may Allah be pleased with him,

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That the Prophet, peace be upon him, said:

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"Deeds are presented on Monday and Thursday,"

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"So I love that my deeds be presented while I am fasting."

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In the first hadith of ‘A’ishah, may Allah be pleased with her,

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That the Prophet, peace be upon him, would seek and anticipate fasting on Mondays and Thursdays.

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The wisdom in that,

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As it came in the second hadith of Abu Hurayrah,

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Is that deeds are presented on them to Allah, the Almighty and Majestic.

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So he, peace be upon him, loved that his deeds be presented while he was fasting.

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It was also narrated that he, peace be upon him, was asked about fasting on Monday,

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And he said, "That is the day I was born."

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This is another wisdom for fasting on Monday.

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And from ‘A’ishah, may Allah be pleased with her, who said:

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"The Prophet, peace be upon him, would fast from the month,"

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"Saturday, Sunday, and Monday,"

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"And from the other month,"

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"Tuesday, Wednesday, and Thursday."

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In this hadith is a clarification that he, peace be upon him,

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Would fast three days of every month.

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And if these days were, for example, the white days,

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Then they differ from one month to another.

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In one month, they correspond to Saturday, Sunday, and Monday,

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And in another month, they correspond to Tuesday, Wednesday, and Thursday,

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And so on.

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'A'ishah, may Allah be pleased with her, reported:

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The Messenger of Allah, peace and blessings of Allah be upon him,

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would not fast more in any month than he did in Sha'ban.

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'A'ishah, may Allah be pleased with her, also reported:

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'Ashura' was a day that the Quraysh used to fast during the pre-Islamic period.

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The Messenger of Allah, peace and blessings of Allah be upon him, used to fast it as well.

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When he arrived in Medina, he continued to fast it and commanded others to do so.

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Then, when Ramadan was made obligatory,

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Ramadan became the mandatory fast,

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and 'Ashura' was left aside;

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so whoever wished fasted it, and whoever wished did not.

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This hadith indicates

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that the Quraysh used to fast the day of 'Ashura' in the pre-Islamic period,

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meaning before his mission, peace be upon him.

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'Ashura' is the tenth day of the month of Muharram.

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Ibn al-Qayyim, may Allah have mercy on him, said:

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There is no doubt that the Quraysh used to venerate this day,

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and they used to cover the Ka'bah on it.

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Fasting it was part of their complete veneration of it.

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When the Prophet, peace be upon him, arrived in Medina,

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he found the Jews venerating that day and fasting it.

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He asked them about it,

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and they said: "It is the day on which Allah saved Moses and his people from Pharaoh."

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He, peace be upon him, said:

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"We have more right to Moses than you do."

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So he fasted it and commanded that it be fasted, confirming its veneration and emphasizing it.

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His statement, "Then, when Ramadan was made obligatory,"

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meaning Ramadan became the mandatory fast,

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and 'Ashura' was left aside,

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so whoever wished fasted it, and whoever wished did not,

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provides evidence that the fasting of 'Ashura' in the beginning

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was a matter of obligation.

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Then, when Ramadan was made obligatory,

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the fasting of 'Ashura' became recommended, not mandatory.

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The Sunnah regarding the fasting of 'Ashura'

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is to fast the ninth day along with it, to differ from the Jews,

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based on what came in the hadith of Ibn 'Abbas, may Allah be pleased with them both,

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that the Prophet, peace be upon him, said:

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"If I remain until next year, I will surely fast the ninth."

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It is authentically established regarding the virtue of fasting 'Ashura'

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that it expiates the sins of the past year.

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'Alqamah reported:

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I asked 'A'ishah, may Allah be pleased with her,

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"Did the Messenger of Allah, peace be upon him,

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single out any specific days?"

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She replied, "His practice was consistent.

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And who among you can endure what the Messenger of Allah, peace be upon him, could endure?"

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This hadith is general regarding all acts of worship,

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and is not restricted to the chapter of fasting.

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Perhaps the author, may Allah have mercy on him,

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included it in this chapter to derive benefit from it

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regarding the Prophet's, peace be upon him, consistency

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in the voluntary fasts he used to observe,

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since the practice of the Prophet, peace be upon him, was consistent—

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meaning he would persist in it.

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Regarding 'Alqamah's question:

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"Did the Messenger of Allah, peace be upon him,

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single out any specific days?"

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meaning with a specific act of worship

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that he would not perform on other days.

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'A'ishah, may Allah be pleased with her, replied:

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"His practice was consistent,"

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meaning constant.

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"And who among you can endure what the Messenger of Allah, peace be upon him, could endure?"

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meaning, who among you can endure in worship

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what he, peace be upon him, could endure,

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whether in quantity or quality,

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in terms of humility and submissiveness,

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and devotion and sincerity?

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For Allah, the Almighty and Majestic,

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had favored His Prophet

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with patience, steadfastness, and striving

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in a way that no one else could endure.

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Thus, he was the most perfect of the servants of Allah, the Almighty and Majestic,

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in servitude to Allah,

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in consistency in action,

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and in excellence therein.

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'A'ishah, may Allah be pleased with her,

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reported:

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The Messenger of Allah, peace be upon him, entered upon me

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while a woman was with me.

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He asked, "Who is this?"

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I said, "So-and-so;

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she does not sleep at night [due to prayer]."

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The Messenger of Allah, peace be upon him, said:

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"Take upon yourselves only those deeds that you can endure.

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For by Allah, Allah does not grow weary

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until you grow weary."

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And the most beloved of deeds

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to the Messenger of Allah, peace be upon him,

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were those which the person would perform consistently.

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This hadith indicates

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that the Prophet, peace be upon him,

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entered upon 'A'ishah, may Allah be pleased with her,

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and there was a woman from her people with her

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named al-Hawla' bint Tuwayt,

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may Allah be pleased with her.

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He asked about her,

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and she was informed,

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and she said,

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"She does not sleep at night,"

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meaning she stays awake in the worship of Allah the Exalted,

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through prayer, dhikr, recitation, and the like.

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He, peace be upon him, said:

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"Take upon yourselves only those deeds that you can endure,"

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meaning: commit only to those deeds that you can perform in quantity and quality,

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without harm or hardship.

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"For by Allah, Allah does not grow weary until you grow weary,"

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meaning: whatever deed you perform,

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Allah will reward you for it.

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So do as much as you are able,

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for Allah does not grow weary of rewarding you

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until you grow weary of the deed.

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And her statement:

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"And the most beloved of deeds to the Messenger of Allah, peace be upon him,

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were those which the person would perform consistently,"

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meaning even if they are few,

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for a small, consistent deed

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is better than a large, interrupted one.

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And because with the consistency of the small,

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obedience continues and bears fruit.

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Abu Salih reported:

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I asked 'A'ishah and Umm Salamah,

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"Which deed was most beloved to the Messenger of Allah, peace be upon him?"

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They replied:

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"That which is performed consistently, even if it is small."

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The hadith has more to follow, if Allah wills.

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And Allah knows best.

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May the peace and blessings of Allah be upon our Prophet Muhammad,

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and upon all his family and companions.