Shaykh Abdullaah ibn Saalih al-Fawzaan on the Virtues of Fasting in Ramadan

Shaykh Abdullaah ibn Saalih al-Fawzaan (hafidhahullaah) * mentions in his book “Ahaadeeth as-Siyaam: Ahkaam wa Adaab” Chapter 3: “The virtues of fasting and the Characteristics of Ramadan”, Hadeeth Number 1:

عن أبي هريرة – رضي الله عنه – أن رسول الله (صلى الله عليه وسلم) قال: “كل عمل ابن آدم يضاعف الحسنة بعشر أمثالها إلى سبعمائة ضعف. قال الله عز وجل: إلا الصوم فإنه لي وأنا أجزي به – يدع شهوته وطعامه من أجلي. وللصائم فرحتان: فرحة عند فطره وفرحة عند لقاء ربه، ولخلوف فم الصائم أطيب عند الله من ريح المسك”

Abu Hurairah (radhiAllaahu ‘anhu) reported that the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) said: “Every deed of the Son of Aadam will be rewarded ten to seven hundred times its worth. Allaah, Mighty and Sublime, said: ‘Except for the fast, for indeed it is for Me, and I will reward it. He leaves off his desires and his food for My sake. There are two times of joy for the one fasting. The time of joy when he breaks his fast and the time of joy when he meets His lord. And the scent coming from the mouth of the one fasting is more pleasant in the sight of Allaah than the smell of musk.’” [al-Bukhaaree (4/103) and Muslim (1151)]

The shaykh then says:

الحديث دليل على فضل الصيام، وعظيم منـزلته عند الله تعالى. وقد جاء في هذا الحديث أربع من فضائله الكثيرة.

This hadeeth is proof for the virtue of fasting and the great station it possesses in the sight of Allaah. Four of its many virtues occur in this hadeeth, and they are:

الأولى: أن الصائمين يوَفّون أجورهم بغير حساب، فإن الأعمال كلّها تضاعف بعشر أمثالها إلى سبعمائة ضعف إلا الصيام فإنه لا ينحصر تضعيفه في هذا العدد بل يضاعفه الله عز وجل أضعافاً كثيرة؛ لأن الصيام من الصبر. وقد قال الله تعالى:

{إنما يوفّى الصابرون أجرهم بغير حساب}

قال الأوزاعي – رحمه الله -: (لَيْسَ يُوزَنُ لَهُمْ وَلَا يُكَالُ، إِنَّمَا يُغْرَفُ لَهُمْ غَرْفًا).

First: Those who fast will receive their reward in full without any reckoning, for every good deed is rewarded ten to seven hundred times its like in worth, except for the fast. Indeed, its reward is not limited to this number, but rather Allaah will reward it with manifold its likes in worth. This is because the fast is from (the forms of) patience and Allaah has stated:

Verily, the patient ones will be given their reward in full without any reckoning.” [Surah az-Zumar 39: 15]

Al-Awzaa’ee (rahimahullaah) said of this (ayah): “It will neither be weighed for them nor measured, but rather it will simply be served to them as food is served.” [Tafseer Ibn Katheer (7/80)]

الثانية: أن الله تعالى أضاف الصوم إلى نفسه من بين سائر الأعمال، وكفى بهذه الإضافة شرفاً، وهذا – والله أعلم – لكونه يستوعب النهار كله. فيجد الصائم فقد شهوته، وتتوق نفسه إليها، وهذا لا يوجد بهذه المدة في غير الصيام، لا سيما في نهار الصيف لطوله وشدة حره، وترك الإنسان ما يشتهيه لله تعالى هو عبادة مقصودة يثاب عليها؛ ولأن الصيام سر بين العبد وربه لا يطلع عليه إلا الله تعالى، فهو عمل باطن لا يراه الخلق ولا يدخله رياء.

Second: Indeed Allaah connected the fast to Himself in conjunctive form, above all other types of deeds. And this conjunction is enough to show its noble status. This, and Allaah knows best, is due its state of encompassing the entirety of the day. Thus, one can find that the individual fasting has neglected his desires, while his soul constantly yearns after them. This, along with its lengthened duration, is not found in anything else besides the fast, especially in the days of summer due to their length and severity in heat. The individual’s abandonment of the things he desires is an act of worship, which will be rewarded. This is because the fast is a secret kept between the servant and his Lord. No one knows of it except Allaah, the most High. It is an inward (hidden) action, which cannot be seen by the creation, thus riyaa’ (showing off) cannot enter into it.

الثالثة: أن الصائم إذا لقي ربه فرح بصومه، وذلك لما يراه من جزائه وثوابه، وترتّب الجزاء عليه بقبول صومه الذي وفقه الله له.

وأما فرحته عند فطره، فلتمام عبادته، وسلامتها من المفسدات وحصول ما منع منه مما يوافق طبيعته. وهذا من الفرح المحمود؛ لأنه فرح بطاعة الله وتمام الصوم الموعود عليه الثواب الجزيل، كما قال الله تعالى: {قل بفضل الله وبرحمته فبذلك فليفرحوا هو خير مما يجمعون}

Third: When the one who fasts meets his Lord, he will be delighted by his fast due to what he will see in it from its abundance, good standing and his reward by having his fast accepted, which Allaah granted him in the first place.

As for his joy at the time when he breaks the fast, then it is due to the completion of the act of worship and its being free from evil and those things that have been forbidden in it. This is from the praiseworthy types of joy since it is a joy that emanates from the obedience to Allaah and the completion of the fast, due to which great reward has been promised. This is as Allaah says: “Say: By the grace and mercy of Allaah, and by that, then rejoice.” [Surah Yoonus 10: 85]

الرابعة: أن رائحة فم الصائم أطيب عند الله من ريح المسك. وهذا الطيب يكون يوم القيامة؛ لأنه الوقت الذي يظهر فيه ثواب الأعمال؛ لرواية: (أطيب عند الله يوم القيامة).

كما يكون ذلك في الدنيا لأنه وقت ظهور أثر العبادة؛ لرواية “ولخلوف فم الصائم حين يخلف من الطعام أطيب عند الله من ريح المسك”.

وهذه الرائحة وإن كانت مكروهة في مشامّ الناس في الدنيا لكنها أطيب عند الله من ريح المسك، لكونها ناشئة عن طاعة الله تعالى.

Fourth: The breath coming from the mouth of the one fasting is more pleasant in the sight of Allaah than the scent of musk. This beautiful smell will be for the Day of Judgement for that is the day when the rewards for deeds will be manifested. This is based on one narration of the hadeeth: “…more pleasant in the sight of Allaah on the Day of Judgement…” [1]

Likewise it will be in the life of this world, since that is the time for the manifestation of the signs of worship, due to the report:

And the scent coming from the mouth of the one fasting when he breaths out from the food (he ate previously) is more pleasant in the sight of Allaah than the smell of musk[2]

This scent, although disliked by the people who smell it in this world will, however, be more pleasant in smell in the sight of Allaah than the scent of musk. This is because it is something that originates from the obedience to Allaah.

قال ابن حبان رحمه الله. (شعار المؤمنين في القيامة التحجيل بوضوئهم في الدنيا فرقاً بينهم وبين سائر الأمم، وشعارهم في القيامة بصومهم طيب خلوفهم أطيب عند الله من ريح المسك؛ ليعرفوا بين ذلك الجمع بذلك العمل، نسأل الله بركة ذلك اليوم).

Ibn Hibban (rahimahullaah) said: “The sign that will mark the believer on the Day of Judgement is the brightness (of their faces) due to their ablution (wudoo’) in this world, causing a distinction between them and the rest of the nations. And their mark on the Day of Judgement due to their fasting will be pleasant smelling breath, more pleasant in the sight of Allaah than the scent of musk. This is in order that they may be known amidst that group for that deed. We ask Allaah to grant us blessing on that day.” [Saheeh Ibn Hibban (8/211)]

ومن فضائل الصيام أن الله تعالى اختص الصائمين بباب من أبواب الجنة لا يدخل منه غيرهم إكراماً لهم، فقد روى سهل بن سعد – رضي الله عنه – عن النبي (صلى الله عليه وسلم) قال: (إن في الجنة باباً يقال له الريّان. يدخل منه الصائمون يوم القيامة لا يدخل منه أحد غيرهم، فإذا دخلوا أغلق فلم يدخل منه أحد [ومن دخل شرب ومن شرب لم يظمأ أبداً]).

And from the merits of Ramadaan is that Allaah has distinguished those who fast with a specific door from the doors of Paradise. No one more righteous than them will enter through it. Sahl Ibn Sa’ad (radhiAllaahu ‘anhu) reported that the Prophet (sallAllaahu ‘alayhi wa sallam) said: “Verily, there is a door in Paradise, which is known as Ar-Rayyaan. On the Day of Judgement, the ones who fasted will enter in through it, no one other than them will enter in through it. And when they have entered, it will close, so no one will enter through it (after them).” [al-Bukhaaree (4/111) and Muslim (1152)]

And in addition to the wording: “And whosoever enters will be given to drink. And whosoever drinks will never feel thirsty again.” [Saheeh of Ibn Khuzaimah (no. 1903)]

لكن هذه الفضائل لا تكون إلا لمن صام مخلصاً لله تعالى عن الطعام والشراب والنكاح. وصام عن السماع المحرم، والنظر المحرم والكسب المحرم. فصامت جوارحه عن الآثام، ولسانه عن الكذب والفحش وقول الزور. فهذا هو الصوم المشروع المرتب عليه الثواب العظيم. وقد قال النبي (صلى الله عليه وسلم): “من لم يدع قول الزور والعمل به والجهل فليس لله حاجة في أن يدع طعامه وشرابه”.

However, these merits will not be attained except by the one who fasts with sincerity by abstaining from food, drink, intercourse, abstaining from hearing the unlawful, looking towards the prohibited and earning from unlawful means. Thus his body limbs must fast and abstain from sinful acts. His tongue must fast and abstain from lying, foul speech and false swearing. This is the legislated fast, the result of which will be great reward. And if this is not so, then the Prophet (sallAllaahu ‘alayhi wa sallam) has said:

Whosoever does not abandon false speech and acting upon it, then Allaah has no need for him to abandon his food and drink.” [al-Bukhaaree (10/473)]

وعن أبي هريرة رضي الله عنه قال رسول الله (صلى الله عليه وسلم): “ربّ صائم حظه من صيامه الجوع والعطش. وربّ قائم حظه من قيامه السهر”.

And Abu Hurairah (radhiAllaahu ‘anhu) reported that the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) said: “Perhaps there may be a fasting person who gets nothing more from his fast that hunger and thirst, and there may be a person who prays qiyaam (night prayer) and all he gets from his qiyaam is a sleepless night.[3]

اللهم احفظ لنا صيامنا، واجعله شافعاً لنا. واعنّا فيه على طاعتك، وجنبنا طرق معصيتك، واغفر لنا ولوالدينا ولجميع المسلمين، وصلى الله وسلم على نبينا محمد . . .

O Allaah, safeguard for us our fasts, and make it a means of intercession for us. And help us in (keeping) it upon your obedience and keep us away from sinful ways. And forgive us and our parents and all the Muslims. And May Allaah’s peace and blessings be upon our prophet Muhammad.

Source: Ahaadeeth as-Siyaam: Ahkaam wa Adaab of Shaykh Abdullaah ibn Saalih al-Fawzaan (hafidhahullaah), Chapter 3, Hadeeth Number 1, Pages 17-19.

Footnotes:

[1] This wording is found in the hadeeth of Muslim 2/807, no. 1151 (Book of Fasting, no. 163)

[2] This has been reported by Ibn Hibban in his Saheeh (8/210) with an authentic chain as well as was stated by Ahmad in Fath al-Baari (4/106)

[3] Narrated by Ahmad (8693); classed as saheeh by Ibn Hibban (8/257) and by al-Albaani in Saheeh al-Targheeb (1/262).

The reason for this is that one who does these things does not fulfill the purpose of fasting which Allaah has made obligatory on us. Fasting is not just the abandonment of food and drink only or it is not just the standing up for the night prayers only. Rather it also entails abandoning improper statements, sins and actions that are forbidden in Islam.

* Note: He is Shaykh Abdullah bin Saalih bin Abdullaah bin Fawzaan bin Ali al-Fawzaan (hafidhahullaah) and not the famous ash-Shaykh Dr. Saalih ibn Fawzaan ibn ‘Abdullaah al-Fawzaan. They are two different person.

Shaykh Abdullaah ibn Saalih al-Fawzaan (hafidhahullaah) was born in 1368 in Qasseem in Saudi Arabia and up until 1425 he was a teacher at Muhammad ibn Saud branch in Qasseem. He isn’t just well known for Fiqh, but also grammar and Usul. He has one of the most commonly used explanation for “Al-Waraqat fi Usul Al-fiqh and an explanation for Qatrun Nada . What’s more, the scholars have praised his explanation for Bulughul Maram . It totals 9 volumes. And is an explanation which deals with Takhreej and Fiqh.

Author: Islamic Treasure

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