Does the woman fast the make-up days or start with the voluntary ones?
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The Shaykh : Here there are three questions. The first is that a woman has make-up days from Ramadan to fast, and it happens that she fasts voluntary fasts, such as fasting the day of 'Ashura or the day of 'Arafah. What is the ruling? Does she fast the make-up first and then the voluntary ones, or the other way around?
Here we can envision three situations. The first situation, which is the best, is that she intends the obligatory fast and intends the voluntary fast, meaning she fasts the day of 'Ashura. From the beginning, she shortens the fast of 'Ashura for the virtue of fasting the day of 'Ashura. So she is credited with the virtue of the make-up for what is due from her and the virtue of the day of 'Ashura, without multiplication, without multiplication. And what do I mean by "without multiplication"?
It came in the authentic hadith that Allah the Exalted and Majestic says to His angels: So, this person who made up what was due from him on the day of 'Ashura, intending the make-up, knowing that this is the obligatory fast, then intended to make this make-up on the day of 'Ashura. If we suppose that Allah the Exalted and Majestic wrote for this fasting person ten good deeds for the make-up of what was due from him, this is the minimum, as mentioned in the previous hadith: Jami` at-Tirmidhi 3073Sahih (Darussalam) This is the minimum; if he does a good deed, ten good deeds are written for him. It may be written as a hundred, and it may be written as seven hundred. So the minimum, if he does a righteous deed, and this is a make-up for what was due from him, so it is a righteous deed, the minimum written is ten good deeds, and it may be written as seven hundred. Whatever record is written for him in exchange for his make-up, one good deed is added to it for the intention of fasting 'Ashura. He or she did not fast 'Ashura because he or she fasted as a make-up for what was due from him or her from Ramadan, but because he or she intended with this make-up the intention of 'Ashura, one reward was written for him or her. This is the first situation.
The second situation is that one must intend, and the second situation requires that one intends the make-up for what is due from him or her. It is not permissible to prioritize the voluntary over the obligatory. This is the second situation, but the first situation is better than this by one good deed.
The third and final situation, and this is an error, even though a reward is written for him or her, but who knows? Perhaps he or she will not be able to make up that day which coincided with the day of 'Ashura, so he or she fasted it with the intention of a voluntary fast. For this fasting person, the day of 'Ashura is written, meaning ten good deeds, or a hundred good deeds, or eight hundred. But he or she should have prioritized fasting Ramadan because it is more obligatory.
Some scholars have held that Allah the Exalted and Majestic does not accept a voluntary fast if the person performing it has an obligatory fast due, but we do not find evidence for this. So we say the previous detail: fast the obligatory plus a voluntary is the second rank; fast the obligatory without the intention of a voluntary is the third rank; fast the voluntary only. Here, a voluntary reward is written for him or her, but delaying the obligatory fast is a sin for which he or she will be held accountable.
Here we can envision three situations. The first situation, which is the best, is that she intends the obligatory fast and intends the voluntary fast, meaning she fasts the day of 'Ashura. From the beginning, she shortens the fast of 'Ashura for the virtue of fasting the day of 'Ashura. So she is credited with the virtue of the make-up for what is due from her and the virtue of the day of 'Ashura, without multiplication, without multiplication. And what do I mean by "without multiplication"?
It came in the authentic hadith that Allah the Exalted and Majestic says to His angels:
If My servant intends a good deed and does it, write for him ten good deeds, up to a hundred good deeds, up to seven hundred, up to many multiples. And Allah multiplies for whom He wills. And if My servant intends a good deed and does not do it, write for him one good deed.
إذا هم عبدي بحسنة فعملها فاكتبوها له عشر حسنات إلى مئة حسنة إلى سبعمئة إلى أضعاف كثيرة والله يضاعف لمن يشاء وإذا هم عبدي بحسنة فلم يعملها فاكتبوها له حسنةWhen My slave considers doing something good then write it as one good for him. If he acts upon it then write ten of the same for him
إذا هم عبدي بحسنة فاكتبوها له عشر حسناتThe second situation is that one must intend, and the second situation requires that one intends the make-up for what is due from him or her. It is not permissible to prioritize the voluntary over the obligatory. This is the second situation, but the first situation is better than this by one good deed.
The third and final situation, and this is an error, even though a reward is written for him or her, but who knows? Perhaps he or she will not be able to make up that day which coincided with the day of 'Ashura, so he or she fasted it with the intention of a voluntary fast. For this fasting person, the day of 'Ashura is written, meaning ten good deeds, or a hundred good deeds, or eight hundred. But he or she should have prioritized fasting Ramadan because it is more obligatory.
Some scholars have held that Allah the Exalted and Majestic does not accept a voluntary fast if the person performing it has an obligatory fast due, but we do not find evidence for this. So we say the previous detail: fast the obligatory plus a voluntary is the second rank; fast the obligatory without the intention of a voluntary is the third rank; fast the voluntary only. Here, a voluntary reward is written for him or her, but delaying the obligatory fast is a sin for which he or she will be held accountable.