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Some of the Sunnahs of fasting
http://www.islamqa.com/en/ref/39462/ Praise be to Allaah. There are
many Sunnahs of fasting, including the
following: 1 – It is Sunnah if someone insults you
to respond in a better manner and say, “I am
fasting,” because of the report narrated by al-Bukhaari
and Muslim from Abu Hurayrah (may Allaah
be pleased with him), that the Messenger of Allaah
(peace and blessings of Allaah be upon him) said: “Fasting is a paradise so there should be no obscene or
offensive talk or behaviour. If a person fights him
or insults him, let him say, ‘I am fasting,’ twice. By the One in Whose hand is
my soul, the smell coming from the mouth of the fasting person is better before
Allaah then the fragrance of musk. [Allaah says:] ‘He gives up his food, drink and desire for My sake.
Fasting is for Me and I will reward for it, and a good deed receives the reward
of ten like it.’” Al-Bukhaari,
no. 1894; Muslim, 1151. 2 – It is Sunnah for the fasting person
to eat suhoor,
because it was proven in al-Saheehayn that Anas ibn Maalik (may Allaah be pleased with him) said: The Prophet the Messenger
of Allaah (peace and blessings of Allaah
be upon him) said: “Eat suhoor
for in suhoor there is blessing.” (Narrated by al-Bukhaari,
1923; Muslim, 1059). 3 – It is Sunnah to delay suhoor because of the
report narrated by al-Bukhaari from Anas from Zayd ibn Thaabit (may Allaah be pleased
with him) who said: “We ate suhoor
with the Messenger of Allaah (peace and blessings of Allaah be upon him), then he got up to pray.” I said: “How
much time was there between the adhaan and suhoor?” He said: “The time it takes to recite fifty
verses.” (Narrated by al-Bukhaari,
1921). 4 – It is Sunnah to hasten to break the
fast because the Prophet (peace and
blessings of Allaah be upon him) said: “The people will continue to be fine so long as they hasten
to break the fast.” (Narrated by al-Bukhaari, 1957; Muslim, 1098). See also question no. 49716) 5 – It is Sunnah to break the fast with
fresh dates; if none are available then with
dry dates; if none are available then with water – because of the hadeeth of Anas (may Allaah be pleased with him) who said: The Messenger of Allaah (peace and
blessings of Allaah be upon him) used to break his
fast with fresh dates before praying; if there were no (fresh dates) then with
dry dates, and if there were no (dried dates) then he would take a few sips of
water. (Nararted
by Abu Dawood, no. 2356; al-Tirmidhi,
696; classed as hasan in al-Irwa’,
4/45) 6 – It is Sunnah when breaking the fast
to say what is narrated in the hadeeth, which is to
say Bismillaah.
This is obligatory according to the correct view because the Prophet (peace and
blessings of Allaah be upon him) enjoined that. The
words “Allaahumma laka sumtu wa
‘ala rizqika aftartu, Allaahumma taqabbal minni, innaka antaal-samee’
al-‘aleem (O Allaah, for You I have
fasted and with Your provision I have broken my fast, O Allaah
accept (this fast) from me for You are the All-Hearing, All-Knowing) are da’eef (weak), as stated by Ibn al-Qayyim (Zaad al-Ma’aad, 2/51). There is also another report: “Dhahaba al-‘zama’ wa
abtallat al-‘urooq wa thabata al-ajr
in sha Allaah (the thirst is gone, the veins have been moistened and
the reward is assured, if Allaah wills).” (Narrated
by Abu Dawood, 2357; al-Bayhaqi,
4/239; classed as hasan in al-Irwa’,
4/39). There are ahaadeeth which speak of the virtue of the du’aa’ of the fasting person, such as the following: (i)
It was narrated from Anas (may Allaah
be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Three
prayers are not rejected: the prayer of a father, the prayer of a fasting
person, and the prayer of a traveler.”
Narrated by al-Bayhaqi, 3/345; classed as saheeh by al-Albaani in al-Saheeh 1797. (ii)
It was narrated from Abu Umaamah in a marfoo’ report: “Every time
the fast is broken Allaah has people whom He
ransoms.” Narrated by Ahmad, 21698; classed
as saheeh by al-Albaani in Saheeh al-Targheeb, 1/491. (iii)
It was narrated from Abu Sa’eed al-Khudri in a marfoo’ report: “Allaah ransoms people every day and night – i.e., in Ramadaan – and every day and night the Muslim has a prayer
that is answered.” Narrated by al-Bazzaar; classed as saheeh by al-Albaani in Saheeh al-Targheeb, 1/491. See also questions no. 37745,
37720,
13999,
14103. Du’aa’ of the fasting person when breaking his
fast Praise be to Allaah. ‘Umar said: The Messenger of Allaah
(peace and blessings of Allaah be upon him) used to
say when breaking his fast: “Dhahaba al-zama’ wa abtalat
al-‘urooq wa thabata al-ajr in sha Allaah (Thirst is gone, the veins are moistened and the reward
is certain if Allaah wills).” Narrated by Abu Dawood, 2357; al-Daaraqutni, 25.
Ibn Hajar said in al-Talkhees
al-Habeer (2/202): al-Daaraqutni
said, its isnaad is saheeh. The du’aa’ “Allaahumma laka sumtu
wa ‘ala rizqika aftartu (O Allaah, for You have I fasted and by Your provision I have
broken my fast)” was narrated by Abu Dawood, 2358. It
is a mursal hadeeth so it is da’eef (weak) . Al-Albaani classed it as da’eef in ben dawwad
(510) Saying du’aa’ after doing acts of worship is deeply rooted in sharee’ah, such as making du’aa’
after praying and after completing the rituals of Hajj. Fasting is not excluded
from that in sha Allaah. Allaah mentioned the verse of du’aa’
and encouraged du’aa’ among the verses that speak of
fasting, as Allaah says (interpretation of the
meaning): “And when My slaves ask you (O
Muhammad) concerning Me, then (answer them), I am indeed near (to them by My
Knowledge). I respond to the invocations of the supplicant when he calls on Me
(without any mediator or intercessor). So let them obey Me and believe in Me,
so that they may be led aright” [al-Baqarah
2:186] Pointing out
the importance of making du’aa’ during this month, Shaykh al-Islam Ibn Taymiyah
said: Allaah tells us
that He is close to His slaves and responds to the supplication (du’aa’) of the one who calls upon Him. Here He is telling
us of His Lordship (ruboobiyyah) over them and that
He gives them what they ask for and He responds to their du’aa’.
For if they call upon Him that means they believe that He is their Lord… Then
He enjoins two things upon them, as He says (interpretation of the
meaning): “So let them obey Me and
believe in Me, so that they may be led aright” [al-Baqarah 2:186] The first is
that they should obey His commands to worship Him and seek His help. The second
is that they should believe in His Lordship (ruboobiyyah)
and Divinity (uloohiyyah), and that He is their Lord
and their God. Hence it is said that response to a person’s du’aa’
is indicative of the soundness of his belief and the perfection of his
obedience, because the verse of du’aa’ ends with the
words (interpretation of the meaning): “So let them obey Me and
believe in Me, so that they may be led aright” [al-Baqarah 2:186] Majmoo’ al-Fataawa, 14/33. http://www.islamqa.com/en/ref/26879 |
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