Nasai

(1) “Fasting is for Me.” All acts of worship are for Allah Ta’ala, but the specification of fasting is perhaps because ostentation (riya) is not possible in fasting, since it has no outward sign that anyone can see. In all other acts of worship besides fasting, people’s praise is possible, for example: prayer (salah), pilgrimage (hajj), etc., because these acts of worship are visible to people, whereas fasting is known only to Allah Ta’ala.

(2) “I alone will reward it.” That is, no one else can give its reward because no one else knows its recompense; only I know it, therefore I alone will reward it. As in hadith number (2217), every good deed is rewarded tenfold up to seven hundred times, except for fasting, which is without measure. Furthermore, the reward for fasting is Paradise, and no one else can grant Paradise.

(3) “When he breaks his fast.” At that time, happiness is due to the completion of Allah Ta’ala’s obligation, or it refers to the natural happiness that every person experiences from eating.

(4) “When he meets his Lord.” At that time, he will be happy upon seeing Allah Ta’ala’s pleasure and the reward for fasting, and this is the true happiness.

(5) “The odor from the mouth of the fasting person.” Which is produced due to the emptiness of the stomach. In this world, a person draws near to someone who smells pleasant. Allah Ta’ala will also draw the fasting person near to Himself and will love him. Thus, this odor that comes from the mouth during fasting will take the form of the fragrance of musk on the Day of Resurrection. It is possible that even in this world, the odor of the fasting person’s mouth is more fragrant to Allah Ta’ala or the angels than musk. “Indeed, Allah is Knowing of all things.” ( al-Anfal: 75)

(6) The attribute of speech (kalam) for Allah is affirmed, and it is also understood that Allah’s speech is not limited to the Noble Qur’an; rather, Allah Ta’ala speaks whenever and with whatever He wills. The above-mentioned hadith is a hadith qudsi. Hadith qudsi is, in fact, the speech of Allah Himself. The only difference is that its recitation is not performed as an act of worship.