Muslim

Hadith Commentary: Benefits and Issues: The original meaning and purpose of the hadith are absolutely clear, but a few subsidiary points require clarification.

When the Prophet sallallahu alayhi wa sallam became displeased with this question, signs of displeasure and anger became apparent on his noble face regarding how he observed fasting. The reason for this is that the question itself was incorrect and inappropriate. The questioner should have asked, "How should I fast, and what manner is suitable for me?" because the Messenger of Allah sallallahu alayhi wa sallam, in many aspects and matters of life, due to the position of prophethood and consideration for the interests of the ummah, would sometimes adopt such practices that not everyone is capable of following, nor is it appropriate for everyone to do so.

Therefore, the questioner should not have asked about the Prophet’s sallallahu alayhi wa sallam personal routine of fasting, because the Prophet sallallahu alayhi wa sallam was also a compassionate teacher and mentor. Thus, his displeasure was, in reality, part of his method of training.

Hazrat Umar radi Allahu anhu, sensing the Prophet’s sallallahu alayhi wa sallam displeasure at this question, repeatedly uttered words on behalf of all Muslims that dispelled the Prophet’s sallallahu alayhi wa sallam displeasure. After this, he asked proper questions regarding voluntary fasts, and the Prophet sallallahu alayhi wa sallam graciously provided answers.

The meaning of (la saama wa laa aftara – or lam yasum wa lam yuftir) is that this is not a preferred practice, because if fasting becomes a habit, its effect and sense will be lost.

In the end, the Prophet sallallahu alayhi wa sallam said: For ordinary Muslims, it is sufficient to observe the obligatory fasts of Ramadan, and in addition, to fast three days each month. According to the principle of (bi’l-hasanati falahu ‘ashru amthaliha) – "Whoever does a good deed, he will have ten times its like" – the reward for the whole month will be attained, and this will be considered as fasting perpetually (sawm al-dahr). For additional reward, one may fast on the Day of Arafah and the Day of Ashura.

However, it should be clear that the fast of Arafah is for non-pilgrims, so that they may partake in the mercies and blessings that descend upon the pilgrims in Arafat on that day. For the pilgrims, the specific and most accepted act of worship on that day is standing in the plain of Arafat.