Ramadan File, Dought & clear, - * The reward for fasting is more than seven hundred fold.

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Does the hadith mean that the reward for good deeds when fasting is multiplied more than seven hundredfold, because Allah, may He be exalted, says: “Fasting is for Me and I shall reward for it”?
Praise be to Allah
It is proven in the hadith that Abu Hurayrah (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “Every deed of the son of Adam will be multiplied between ten and seven hundred times. Allah, may He be glorified and exalted, said: Except fasting. It is for Me and I shall reward for it. He gives up his desires and his food for My sake.”
Narrated by Muslim (1151)
In their commentaries on this hadith, the scholars stated that what this means is that the reward for fasting is multiplied more than seven hundredfold. We will quote here some of their many comments:
Abu’l-Waleed al-Baaji (d. 474 AH – may Allah have mercy on him) said:
The virtue of the multiple reward for fasting is that Allah attributed it to Himself, may He be exalted. This implies that it will be more than seven hundredfold.
End quote fromal-Muntaqa Sharh al-Muwatta’(2/74)
Abu Haamid al-Ghazaali (d. 505 AH – may Allah have mercy on him) said:
Allah, may He be exalted, says (interpretation of the meaning):“Only those who are patient shall receive their rewards in full, without reckoning” [az-Zumar 39:10]. Fasting is half of patience, so its reward is beyond what one might estimate and give a figure for.
End quote fromIhya’ ‘Uloom ad-Deen(1/231)
Ibn al-‘Arabi (d. 543 AH – may Allah have mercy on him) said:
Our Lord, may He be Blessed and exalted, has told us that the reward for righteous deeds may be multiplied by a factor between one and seven hundred, but He has withheld from us knowledge of the amount of the reward for patience and has kept knowledge thereof to Himself.“Only those who are patient shall receive their rewards in full, without reckoning” [az-Zumar 39:10]. Because fasting is a type of patience, as the one who fasts refrains from physical desires, Allah, may He be exalted, said: “Every deed of the son of Adam is for him, except fasting; it is for Me and I shall reward for it.” The scholars said: The reward (of every deed) will be weighed out and measured out, except the reward for fasting; it will be scooped up by the handful. Hence Maalik said: It is patience in bearing the calamities and sorrows of this world, so undoubtedly everyone who delegates his affairs to Allah, bears patiently whatever befalls him, and refrains from whatever is forbidden to him, his reward cannot be estimated. The lawgiver indicated that fasting comes under this category of patience.
end quote fromAhkaam al-Qur’an(4/77)
al-Qaadi ‘Iyaad (d. 544 AH – may Allah have mercy on him) said:
Moreover, Allah bestows upon whomever He wills whatever He wills of increase up to seven hundredfold, and even beyond that, such as cannot be estimated, as He, may He be exalted, says (interpretation of the meaning):“Only those who are patient shall receive their rewards in full, without reckoning” [az-Zumar 39:10]. And He said: Except for fasting, for it is for Me and I shall reward for it” after mentioning the seven hundredfold reward for it.
End quote fromIkmaal al-Mu‘allim bi Fawaa’id Muslim(8/184).
Ibn Rajab (d. 795 AH – may Allah have mercy on him) said:
According to the first report [i.e., that is mentioned at the beginning of the answer], the exception of fasting from the deeds that receive a multiple reward means that all good deeds receive a tenfold reward, up to seven hundredfold, except fasting, for the multiplication of its reward is not limited to that; rather Allah, may He be blessed and exalted, may multiply it greatly, without limiting the number. For fasting is a kind of patience, and Allah, may He be exalted, says (interpretation of the meaning):“Only those who are patient shall receive their rewards in full, without reckoning” [az-Zumar 39:10]. Hence it was narrated from the Prophet (blessings and peace of Allah be upon him) that he called Ramadan the month of patience.
According to another hadith, the Prophet (blessings and peace of Allah be upon him) said: “Fasting is half of patience.” Narrated by at-Tirmidhi.
Patience is of three types: patience in obeying Allah, patience in refraining from that which Allah has prohibited, and patience in accepting the decree of Allah when it is hurtful. All three types of patience are combined in fasting.
End quote fromLataa’if al-Ma‘aarifby Ibn Rajab (p. 150)
Ibn al-Mulaqqin (d. 804 AH – may Allah have mercy on him) said:
It was said the concerning the verse in which Allah, may He be exalted, says (interpretation of the meaning),“No person knows what is kept hidden for them of joy as a reward for what they used to do” [as-Sajdah 32:17]that “what they used to do” was fasting, so they will be rewarded abundantly, without measure. Fasting is singled out for the more than seven hundredfold reward in this hadith.
End quote fromat-Tawdeeh li Sharh al-Jaami‘ as-Saheeh(13/28)
Shaykh as-Sa‘di (d. 1376 – may Allah have mercy on him) said:
An exception is made in this hadith for fasting, which Allah says is for Him, and that He is the One Who will reward for it, on the basis of His generosity and kindness, without meaning that the multiple reward for their fasting is like the reward for other deeds. This is something that cannot be expressed; rather He will reward them with that which no eye has seen, no ear has heard, nor has it ever crossed the mind of man. This hadith points out the reason for singling out this reward for fasting, and tells us that the fasting person gives up the desires of his nafs that he is naturally inclined to love and to give precedence to over other things, and that are also necessary for him, but the fasting person gives precedence to love of his Lord over these things, so he gives them up in a manner that no one could know about except Allah, so his love for Allah becomes more important and overwhelms any other natural inclinations, and seeking the pleasure of his Lord takes precedence over attaining his own whims and desires. Therefore Allah singles out fasting as being for Him and has promised that the reward for fasting is with Him. So what do you think of the reward that the Most Gracious, the Most Merciful, the Most Generous, the Bestower of blessings – Whose generosity encompasses all that exists, and He has singled out His close friends for the greatest share of His generosity, and has decreed for them and made available to them the means by which they may attain what He has of reward in a manner that could not cross the mind of any person – how do you think that Allah will reward these sincere fasting people?
Here the pen must stop (for I have made my point). Joy will fill the heart of the fasting person for having done an act that Allah has said is for Him, and has made its reward commensurate with His generosity and kindness. That is the grace of Allah that he bestows upon whomever He will, and Allah is the Possessor of great bounty.
End quote fromBahjat Quloob al-Abraar(p. 94-95)
Shaykh Ibn ‘Uthaymeen (d. 1421 AH – may Allah have mercy on him) said:
The reward for acts of worship is tenfold up to seven hundredfold, up to many times more, except fasting, for it is Allah Who will reward for it. What that means is that the reward for it is very great indeed. The scholars said that this is because fasting combines three types of patience, namely patience in obeying Allah, patience in refraining from disobeying Allah, and patience in accepting His decree. It is patience in obeying Allah because the individual is patient in doing this act of obedience. It is patience in refraining from disobeying Him because he avoids that which is prohibited for the fasting person. And it is patience in accepting the decree of Allah because the fasting person experiences the pain of thirst, hunger, tiredness and lack of energy. Hence fasting is one of the most sublime forms of patience, because it combines the three types of patience, and Allah, may He be exalted, says (interpretation of the meaning):“Only those who are patient shall receive their rewards in full, without reckoning” [az-Zumar 39:10].
End quote fromash-Sharh al-Mumti‘(6/458)
And Allah knows best.

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Ramadan File, Dought & clear, - * Fatwa from the Standing Committee regarding the case when the day of Eid happens to be a Friday.

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Praise be to Allah alone, and blessings and peace be upon the one after whom there is no Prophet and upon his family and companions. To proceed: there have been many questions regarding the case when the day of Eid happens to be a Friday and the two Eids come together: Eid al-Fitr or al-Adha and the “eid” of Friday (Jumu‘ah), which is the weekly “eid”. Is Jumu‘ah prayer obligatory for the one who attended Eid prayer, or is it the case that the Eid prayer is sufficient and he can pray Zuhr instead of Jumu‘ah? Should the adhaan for Zuhr prayer be given in the mosques or not? And there are other questions. So the Standing Committee for Academic Research and Issuing Fatwas has decided to issue the following fatwa:
Praise be to Allah.
Concerning this issue, there are a number of marfoo‘ hadiths and mawqoof reports, including the following:
1.
The hadith of Zayd ibn Arqam (may Allah be pleased with him), according to which Mu‘aawiyah ibn Abi Sufyaan (may Allah have mercy on him) asked him: Did you ever witness with the Messenger of Allah (blessings and peace of Allah be upon him) two Eids that happened on the same day? He said: Yes. He said: What did he do? He said: He offered the Eid prayer, then he granted a concession allowing people to miss Jumu‘ah prayer, and he said: “Whoever wishes to pray (Jumu‘ah), let him do so.”
Narrated by Ahmad, Abu Dawood, an-Nasaa’i, Ibn Maajah, ad-Daarimi, and by al-Haakim inal-Mustadrak, where he said: This hadith has saheeh isnaads, even though they [al-Bukhaari and Muslim] did not narrate it, and it has a corroborating report according to the conditions of Muslim. And adh-Dhahabi agreed with him. An-Nawawi said inal-Majmoo‘: Its isnaad is jayyid.
2.
The corroborating evidence mentioned above is the hadith of Abu Hurayrah (may Allah be pleased with him), according to which the Messenger of Allah (blessings and peace of Allah be upon him) said: “Two Eids have come together on this day of yours, so whoever wishes, it [the Eid prayer] will suffice for Jumu‘ah, but we will pray Jumu‘ah.”
Narrated by al-Haakim as stated above; also narrated by Abu Dawood, Ibn Maajah, Ibn al-Jaarood, al-Bayhaqi and others.
3.
The hadith of Ibn ‘Umar (may Allah be pleased with him) who said: Two Eids came together at the time of the Messenger of Allah (blessings and peace of Allah be upon him). He led the people in (the Eid) prayer, then he said: “Whoever wishes to come to Jumu‘ah may come and whoever wishes not to do so may stay away.” Narrated by Ibn Maajah. It was also narrated by at-Tabaraani inal-Mu‘jam al-Kabeeras follows: Two Eids came together at the time of the Messenger of Allah (blessings and peace of Allah be upon him): Eid al-Fitr and Jumu‘ah. The Messenger of Allah (blessings and peace of Allah be upon him) led them in the Eid prayer, then he turned to face them and said: O people, you have attained goodness and reward, but we are going to pray Jumu‘ah; whoever wishes to pray Jumu‘ah may do so, and whoever wishes to go back, may go back.”
4.
The hadith of Ibn ‘Abbaas (may Allah be pleased with him), according to which the Messenger of Allah (blessings and peace of Allah be upon him) said: “Two Eids have come together on this day of yours, so whoever wishes, it [the Eid prayer] will suffice for Jumu‘ah, but we will pray Jumu‘ah in sha Allah.”
Narrated by Ibn Maajah. Al-Buwaysiri said: Its isnaad is saheeh and its men are thiqaat (trustworthy)
5.
The mursal report of Dhakwaan ibn Saalih says: Two Eids came together at the time of the Messenger of Allah (blessings and peace of Allah be upon him): Jumu‘ah and Eid. He led them in (the Eid prayer), then he stood up to address the people and said: “You have remembered Allah and attained goodness. But we will pray Jumu‘ah, so whoever wants to stay – in his house – may do so, and whoever wants to pray Jumu‘ah may do so.”
Narrated by al-Bayhaqi inas-Sunan al-Kubra.
6.
It was narrated that ‘Ata’ ibn Abi Rabaah said: Ibn az-Zubayr led us in prayer on the day of Eid, on a Friday, at the beginning of the day, then we went to pray Jumu‘ah and he did not come out to us, so we prayed by ourselves. Ibn ‘Abbaas was in at-Taa’if and when we came we told him about that, and he said: He acted in accordance with the Sunnah.
Narrated by Abu Dawood. A different version was narrated by Ibn Khuzaymah, in which he added at the end: And Ibn az-Zubayr said: I saw ‘Umar ibn al-Khattaab do something like this when two Eids happened on the same day.
7.
In theSaheehof al-Bukhaari (may Allah have mercy on him) and theMuwatta’of Maalik (may Allah have mercy on him) it is narrated that Abu ‘Ubayd, the freed slave of Ibn Azhar, said: I was present on the occasion of two Eids (together) with ‘Uthmaan ibn ‘Affaan; that was on a Friday. He offered the (Eid) prayer before the khutbah, then delivered the khutbah and said: O people, on this day two Eids have come to you together, so whoever wants to wait for Jumu‘ah with the people of al-‘Awaali, let him do so, and whoever wants to go back, then I gave him permission to do so.
8.
It was narrated that ‘Ali ibn Abi Taalib (may Allah have mercy on him) said, when two Eids came together on one day: Whoever wants to pray Jumu‘ah, let him do so, and whoever wants to stay, let him do so.” Sufyaan said: i.e., let him stay in his house.
Narrated by ‘Abd ar-Razzaaq inal-Musannaf; a similar report was narrated by Ibn Abi Shaybah.
Based on these hadiths that have isnaads going back to the Prophet (blessings and peace of Allah be upon him), and these mawqoof reports from a number of the Sahaabah (may Allah be pleased with them), and what has been affirmed by the majority of scholars, the Committee has issued the following rulings:
1.
Whoever attends the Eid prayer has a concession allowing him not to attend Jumu‘ah prayer, so he may pray it as Zuhr at the time of Zuhr. But if he decides to pray Jumu‘ah with the people, that is preferable.
2.
Whoever has not attended the Eid prayer is not included in that concession, therefore the obligation to attend Jumu‘ah is not waived in his case. Therefore he must go to the mosque in order to pray Jumu‘ah. If there are insufficient numbers to perform Jumu‘ah prayer, then he should pray it as Zuhr.
3.
The imam of the Jumu‘ah mosque must hold Jumu‘ah prayers on that day so that those who wish to attend, and those who did not attend the Eid prayer, may attend Jumu‘ah. If sufficient numbers of people attend for Jumu‘ah prayer, then Jumu‘ah prayer must be offered, otherwise it should be offered as Zuhr.
4.
Whoever attends the Eid prayer and has a concession allowing him not to attend Jumu‘ah must pray it as Zuhr after the time for Zuhr begins.
5.
At this time it is not prescribed to give the adhaan except in the mosques where Jumu‘ah prayers will be held. It is not prescribed to give the adhaan for Zuhr on that day.
6.
The view that whoever attends the Eid prayer has a concession waiving both Jumu‘ah and Zuhr prayer on that day is an incorrect view. Therefore it is rejected by the scholars and they have deemed it to be mistaken and odd, because it is contrary to the Sunnah and suggests that one of the obligatory duties enjoined by Allah, may He be glorified and exalted, is to be waived with no evidence to that effect. Perhaps the Sunnahs and reports about this issue – which grant a concession allowing the one who attended the Eid prayer not to attend Jumu‘ah, but state that he must still pray Zuhr – did not reach the one who said that.
And Allah, may He be exalted, knows best. May Allah send blessings and peace upon our Prophet Muhammad and upon his family and companions.
Standing Committee for Academic Research and Issuing Fatwas
Shaykh ‘Abd al-‘Azeez ibn ‘Abdullah Aal ash-Shaykh, Shaykh ‘Abdullah ibn ‘Abd ar-Rahmaan al-Ghadyaan, Shaykh Bakr ibn ‘Abdullah Abu Zayd, Shaykh Saalih ibn Fawzaan al-Fawzaan

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Ramadan File, Dought & clear, - *Is it permissible to fast with the intention of drawing closer to Allah and earning reward, and with the intention of losing weight?.

mwb

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I like to fast in the winter because the days are short. Of course I hope for the reward of Allah, but I also hope to lose a little weight. Is it permissible for me to combine two intentions? Another question also occurred to me: many people – including myself – are afraid of sin and of committing haraam actions for fear of what people will say, or for fear of scandal or shame, or loss of dignity and self-pride. Will that be good for a person in the hereafter?
Praise be to Allah
Firstly:
There is nothing wrong with combining the intention of seeking reward for fasting and the intention of losing weight, although it is preferable for a person to intend his fasting for the purpose of attaining reward only. Losing weight will inevitably happen when one fasts, whether one intends that or not.
As-Suyooti (may Allah have mercy on him) said inal-Ashbaah wa’n-Nazaa’ir(pp. 21-22):
Combined intentions (and motives) are of many types. Firstly, a person may have, alongside the intention of worship, a motive that is not worship but will not invalidate it. One example of that is if a person intends to do wudoo’ or ghusl, and also to cool himself. There are some views which suggest that it is not valid because of that combined intention, but the more correct view is that it is valid, because cooling oneself is something that will inevitably happen, regardless of whether or not that was part of the motive for doing wudoo’ or ghusl. So he did not plan to have a combined intention, and he did not intend to undermine his sincerity; rather his intention was to do an act of worship in a manner or at a time that is prescribed, because one of its inevitable outcomes is cooling oneself. The same applies if a person has the intention to fast, and also has another motive, namely the desire to avoid certain foods for reasons of health. But there is still some difference of opinion concerning that.
End quote.
For more information, please see the answer to question no. 112075
Secondly:
With regard to giving up sin for fear of what people will say, or because the individual has no motive to commit that sin, or he refrains from it because of shyness before people.
And Allah knows best.

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