Fasting tracker

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.

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."

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.

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.

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) 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.

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) 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.