Is it more virtuous to perform fasting of Dawud or to perform fasting on Monday and Thursday? If I make intention to perform fasting of Dawud, do I have to perform fasting like that until I die?

- Is it more virtuous to perform fasting of Dawud or to perform fasting on Monday and Thursday? If I make intention to perform fasting of Dawud, do I have to perform fasting like that until I die? Can one perform fasting on the day when he is invited to a feast?

Dear Brother / Sister,

Performing fasting on Monday and Thursday and performing fasting of Dawud are mandub. A person can prefer one of them.

Amir bin Abdullah, one of the notables of the Companions, narrates: 

"I started to perform prayers at night and fasting during the day. My aim was to spend the rest of my life like that. When the Messenger of Allah found out about it, he called me and asked,

—I was told that you continued performing prayers at night and fasting during the day. Is it true?

— Yes, said I. Thereupon, he said

— O Abdallah! Perform fasting and eat. Perform prayers and sleep. For, your body has rights on you, your wife has rights on you and your guest has rights on you. It is enough to perform three days every month for you.

I said,

— O Messenger of Allah! I can fast more than that. He said,

— Then, fast three days every week.

— I can fast more, said I. he said,

— Then, perform fasting like the fasting of Dawud, the prophet. Do not fast more.

Thereupon, I asked,

— O Messenger of Allah! How is the fasting of Dawud?

— He performed fasting every other day. 1

A person who makes intention to perform fasting of Dawud does not have to perform fasting like that throughout his life; he can fast as much as he wishes.

Performing fasting on Monday and Thursday:

It is mustahab to perform fasting on these two days. For, the Messenger of Allah generally performed fasting on these two days. He stated the following regarding the issue:

« The deeds are presented on Monday and Thursday. Allah forgives every Muslim or every believer, except for those who are forsaking each other. Leave them.» (That is, their pardoning is delayed until they make up.) 2

A feast can be regarded as an excuse in nafilah fasting:

In nafilah fasting, a feast can be regarded as a reason to break fasting. If a person intends to perform nafilah fasting and in the morning is invited to lunch, he can break his fast. However, it becomes necessary for him to perform that fasting as qada later. If the host intends to perform nafilah fasting and in the morning he invites some of his friends to lunch and if he thinks his guests will not like it, it will be appropriate for him to break his fast.  

Shamsul-Aimma al-Halwani states the following regarding the issue:

"If he is sure that he can perform it later as qada, he can break his fast. If he doubts, it is better for him not to break it. This is valid before zawal. If it is after zawal, it is more appropriate for him not to break it. However, if disrespect to one’s parents is in question if one does not break his fasting, he can break it even if it is after zawal; it is more appropriate for him to break it in that case." 3

Feast is not regarded as an excuse in fard and wajib fasting.

If a person who is mentally ill becomes sane toward the middle of Ramadan, he has to perform fasting for the days that he missed. If his state of insanity continues for the whole month of Ramadan, he does not have to perform qada fasting afterwards. 4 If he becomes sane on the last day of Ramadan before zawal, he does not have to perform fasting as qada. This is the sound view.  

If a person faints and does not come round for the whole month of Ramadan, he has to perform qada fasting. It is unanimously agreed. 5

Footnotes:

1. Ahmad bin Hanbal: from Abdullah bin Amir. Celal Yıldırım, Kaynaklarıyla İslam Fıkhı, Uysal Publications: II/218-219.
2. Ahmad bin Hanbal: with a sound chain. Celal Yıldırım, Kaynaklarıyla İslam Fıkhı, Uysal Publications: II/222.
3. Al-Muhit - Radiyuddin Sarakhsi - Al-Mabsut - Shamsul-Aimma al-Halwani
4. Mi'rajud-Diraya, Fatawa al-Hindiyya: 1/208.
5. Mi'rajud-Diraya, Fatawa al-Hindiyya: I/ 208. Celal Yıldırım, Kaynaklarıyla İslam Fıkhı, Uysal Publications: II/237-238.

Questions on Islam