Sahifah Hammam

Explanation of the Hadith:

By the One in Whose Hand is my soul:
Before narrating the hadith, the Messenger of Allah (sallallahu alayhi wa sallam) swore an oath. An oath is taken for emphasis or to highlight the importance of something. Here, the oath is taken to further emphasize the significance of fasting and to describe its virtue.

The smell that comes from the mouth of the fasting person is purer and better with Allah than the fragrance of musk:
«خُلُوْف» The odor that comes from the mouth due to not eating or drinking for a long time is called "khaluf." The smell that comes from the mouth of the fasting person is more beloved and purer to Allah than the fragrance of musk (kasturi). Some scholars say that the meaning of these words is: the odor from the mouth of the fasting person reaches Allah for acceptance as quickly as the fragrance of musk reaches you, or even before it reaches you. Some have said that this is figurative speech, because by custom, fragrance quickly reaches a person and he perceives it swiftly; similarly, fasting quickly reaches Allah.
It is also said that Allah, the Mighty and Majestic, will grant every fasting person on the Day of Resurrection such a reward from which the fragrance of musk will emanate. And this is possible, just as the martyr will come and the scent of musk will be emanating from his wounds.
Izz al-Din ibn Abd al-Salam said this matter will occur in the Hereafter, just as it is mentioned regarding the blood of the martyr, and his evidence is from a narration in Sahih Muslim, Musnad Ahmad, and Sunan al-Nasa’i, whose words are: «أَطْيَبُ عِندَاللهِ يَوْمَ الْقِيَامَةِ» “That odor will be good and pure with Allah on the Day of Resurrection.”
Whereas Ibn al-Salah rahimahullah says that this pertains to this world as well, and his evidence is from the words of a narration in Ibn Hibban: «فَمَ الصَّائِمِ حِيْنَ يَخْلِفُ مِنَ الطَّعَامِ» “The odor from the mouth of the fasting person when he does not eat (or drink),” and eating and drinking pertain to this world. In any case, both meanings can be intended.
[عمدة القاري: 9/9 - ارشاد الساري: 346/3]

The servant leaves his desires, his food, and his drink for My sake:
Fasting is an act in which there is no room for ostentation or showing off. A person, purely out of fear of Allah, abandons all his desires. For this reason, fasting is a special act of worship for Him, and its reward is very great, provided that the fast is a true fast. Note that this much is from the chapter of Hadith Qudsi.

So fasting is for Me:
The scholars say that this is to express the abundance of reward for fasting. Fasting is not an act that is performed by the tongue or limbs of the children of Adam such that the noble recording angels would write it down. Rather, it is the abstention from eating, drinking, and carnal desires, and is an act of the heart’s intention; thus, its reward is greater.
Sufyan al-Thawri rahimahullah was asked about the meaning of «اَلصِّيَامُ لِيْ», and he replied that fasting is essentially patience (sabr); a person refrains from eating, drinking, and fulfilling his needs in a lawful way, and the reward for patience will be given without measure. Then he recited this verse of the Noble Qur’an:
«اِنَّمَا يُوَفَّى الصّٰبِرُوْنَ اَجْرَهُمْ بِغَيْرِ حِسَابٍ» [الزمر: 10]
“And those who are patient will be given their reward without measure.” [شرح السنة: 335/6]
In the Hadith Qudsi, Allah the Exalted says: «اَلصِّيَامُ لِيْ» “Fasting is for Me or is Mine.” There can be several reasons for this:
➊ In other acts of worship, obedience is predominant, while in fasting, love is predominant. The signs of love are found in the fasting person, and there are six signs of lovers:
1. Sighing deeply.
2. The complexion becoming pale.
3. The eyes becoming moist.
4. Eating little.
5. Speaking little.
6. Sleeping little.
All six of these signs are found in a fasting person. The reward for the obedient servant is recompense, but the reward for the lover is the meeting with the beloved.
➋ In other acts of worship, ostentation is possible because they have some outward form and involve doing something, but in fasting, ostentation is not possible, as it has no outward form and involves doing nothing. So, the one who neither eats nor drinks, outwardly or inwardly, is certainly sincere, because a hypocrite can eat and drink secretly at home and still pretend to be fasting.
➌ On the Day of Resurrection, other acts of worship can be taken by those who have rights over the person, as mentioned in the hadiths, but fasting will not be given to anyone who has a right over the person. The Lord, Exalted is He, will say: Fasting is Mine; it will not be given to anyone.
➍ Disbelievers and polytheists would perform other acts of worship for idols, such as sacrifice, prostration, pilgrimage, and charity, but no disbeliever ever fasts for an idol. [مرقاة شرح مشكوة_ اشعة اللمعات شرح مشكوة ملخصا]
And some have recited it as «وَأَنَا أُجْزَى بِهِ» “and I Myself am its reward.” In this recitation, it is a singular masculine passive imperfect verb.
The scholars say that when fasting is for Allah, then Allah the Exalted says: I Myself am its reward, meaning that on the Day of Resurrection, the fasting people will be granted My vision and My pleasure. And Allah knows best!

The Vision of Allah in the Hereafter:
These people will see Allah the Exalted in the Hereafter. Allah the Exalted says:
«وُجُوْهٌ يَوْمَئِذٍ نَّاضِرَةٌ * اِلٰى رَبِّهَا نَاظِرَةٌ» [القيامة: 22-23]
“On that Day, some faces will be radiant, looking at their Lord.”
That is, they will certainly be beholding their Lord, as is mentioned in the hadith of the Messenger of Allah (sallallahu alayhi wa sallam):
«اِنَّكُمْ سَتَرُوْنَ رَبَّكُمْ عِيَانًا» [صحيح بخاري، كتاب التوحيد، رقم: 7435]
“Indeed, you will soon see your Lord openly, face to face.”
In Sahih Muslim, in the hadith narrated from Sayyiduna Jabir radi Allahu anhu, the Messenger of Allah (sallallahu alayhi wa sallam) said:
«فَيَتَجَلّٰى لَهُمْ يَضْحَكُ» [صحيح مسلم، كتاب الايمان، رقم: 191]
“Allah the Exalted will appear to the believers smiling.”