Fasting is a way of worship of Allah (SWT) by abstaining from food, drink, sexual intercourse with one's spouse, and smoking, from dawn till sunset during the whole month of Ramadan. Fasting is a Fardh, (an obligatory duty) as Allah (SWT) said:
"O you who believe! Fasting is prescribed for you as it was prescribed for those before you, that you may become Al-Muttaqun (the pious)." (Al-Baqarah 2:183)
Fasting is a fundamental ordinance of Islam. Prophet Muhammad (SAW) said:
"Islam is based on five pillars; testifying that there is no god but Allah and that Muhammad is the Messenger of Allah, performing the prayers, paying the Zakat (alms) and making Hajj (pilgrimage) to the House in Makkah." (Muslim)
Following are some of the merits which Allah (SWT) has assigned to the auspicious month of Ramadan:
* The odor of the mouth of a fasting person is more pleasing to Allah (SWT) than the aroma of musk.
* Angels ask Allah's (SWT) forgiveness for those men (and women) who fast (till they break their fast).
* Everyday, Allah (SWT) has His paradise decorated and He (SWT) says:
"My good worshippers are about to get rid of the burden (of life) and the harm done to them and then get to you (O Paradise)."
* In Ramadan, devils are shackled.
* In it (Ramadan), there is the Night of Power (Lailatul Qadr) which is better than a thousand months.
* Those who fast are forgiven for their sins the last night of Ramadan.
* In every night of Ramadan, Allah (SWT) releases a number of people from Hell.
After knowing the aforementioned advantages of Ramadan, how should we prepare to receive it?
A true believer should receive Ramadan with true repentance and a strong will to avail herself or himself of Allah's (SWT) special mercy and kindness bestowed on her druing this holy month. She should spend her time doing what is good.
The Prophet (SAW) said:
"The reward of every good deed of a person is multiplied by ten to seven hundred times according to his intention and sincerity; but with respect to the reward of fasting." Allah (SWT) proclaims; "Fasting is for Me and I Myself shall bestow the reward. The person who fasts, forgoes his desires, eating and drinking for My sake. He will be entitled to two kinds of delights; one will be at the time of breaking the fast, and the second will be at the time of meeting his Lord."
There is no doubt that the great reward is not given to those who go without food and drink only. The Prophet (SAW) said:
"Allah is not in need of a person who goes without food and drink if such a person does not go without telling lies and acting accordingly."
Concerning how a fasting person should behave, the Prophet (SAW) said:
"Fast is a shield; therefore, whoever is fasting should not resort to obscene language and immoral behavior. If someone abuses or quarrels with a fasting person, the latter should say, O brother (or sister) I am fasting." (i.e. I cannot reply to you.)
Thus when you fast, you should restrain from doing any evil, and in your actions, you should differentiate between an ordinary day and a day of fasting.
The Messenger of Allah (SAW) said:
"Whoever, with faith and the intention to earn the reward, observes the fast of Ramadan and spends some part of the night in remembrance of Allah, is forgiven for all the sins he has committed so far."
The Prophet (SAW) and His Companions were in the habit of practicing Qiyam at night. Aisha (RA) said, "Do not miss the Qiyam, for the Prophet (SAW) had never missed it. Even when he was sick or tired, he would pray at night in sitting position."
Narrated Alkama Ibn Qais: "I stayed overnight with Abdullah Ibn Mas'ud who prayed at night reciting the Quran till it was near the end of the night, and then he ended with Witr (a single prostration)."
Narrated Ibn Zaid: The Imam used to read hundreds of Ayat (verses of the Quran), hence we had to lean on sticks. They never left before it was nearly dawn. Muslims have to perform "Taraweeh" prayers (i.e. prayers performed at night after Al-Isha in Ramadan) with the Imam. The Prophet (SAW) said, "Whoever prayed at night with his Imam till the latter leaves, will be rewarded as if he prayed the whole night."
The Messenger of Allah (SAW) was the most generous of all men, especially in Ramadan. He stated,
"The best charity is that which is given away in Ramadan."
Umar ibn Al-Khattab (RA) said, "The Messenger of Allah (SAW) ordered us to give in charity. It happened that I had some money then, and it came to my mind that this time I would outdo Abu Bakr (RA), once, if ever. So I took half of my money to the Prophet (SAW) who said, What have you kept for your family? "The same amount," I said. When the Messenger (SAW) asked Abu Bakr (RA) the same question, he answered, "Allah and His Messenger (SAW)." (meaning he had brought with him all the money he had)
Thus I decided - said Umar (RA) - not to compete with Abu Bakr (RA) again at all. As charity in Ramadan gets higher rewards compared to charity on other normal days, a Muslim should give as much of it as he/she can.
Allah (SWT) says:
"And they give food, inspite of their love for it (or for the love of Him), to the poor, the orphan, and the captive (Saying): "We feed you seeking Allah's Countenance only. We wish for no reward, nor thanks from you. "Verily, we fear from our Lord a Day, hard and distressful, that will make the faces look horrible (from extreme dislikeness to it)." So Allah saved them from the evil of that Day, and gave them Nadratan (a light of beauty) and joy. And their recompense shall be Paradise, and silken garmnents, because they were patient." (Al-Insan 76:8-12)
Our Muslim ancestors who set good examples in the application of Islam were concerned with feeding which they gave priority over many other ways of worship; and that was done either by feeding a hungry person or a righteous brother, for the person who is fed would not necessarily be poor.
Allah's Messenger (SAW) said,
"If a believer feeds a hunger believer, Allah (SWT) will feed him on the fruit of Paradise; and whoever gives water to a thirsty believer, Allah (SWT) will give him sealed nectar."
In Ramadan, Ibn Umar (RU) did not break his fast except in the company of orphans or the poor, and whenever he learned that his family had turned them away, he would break his fast that night with a heavy heart.
Some of the Muslim ancestors who set good examples in the application of Islam would serve food to their Muslim brothers and would attend to them while they were still fasting. Feeding - a way of worship - develops generosity and affection between the Muslim brothers. This feeling would lead them to Paradise. As the Propeht (SAW) stated: "You will never be admitted to Paradise till you believe (in Islam) and you will never be (considered as) believers till you love each other."
Feeding would also provide opportunites to come in contact with pious people.
The Messenger of Allah (SAW) said:
"Whoever provides breakfast for a person who is fasting, his reward will be equivalent to that of a person who is fasting, without decreasing the reward of the latter." Then the people said: "O Messenger of Allah, but not all of us can find a person who is fasting, who can break his fast with us." The Messenger of Allah (SAW) replied: "Allah grants this reward to whoever provides a fasting person with a sip of milk, a date or a mouthful of water. Whoever provides a fasting person with something to drink, Allah will provide him with a mouthful from my basin after which he will never be thirsty, till he is admitted to Paradise."
The Muslim ancestors who set good examples in the application of Islam used to do the following:
* Recite the Quran excessively
* Weep during their recitation or while listening to the Quran as a result of their reverence to the Almighty, Allah (SWT).
* As Ramadan is the month of the revelation of the Quran, the Muslim should recite a great deal of it. For Gabriel (AS), the angel who conveyed the Quran to the Prophet (SAW), used to teach the latter the Quran in Ramadan. Uthman ibn Affan (RA) used to finish the Quran in less than a week. Some Muslim ancestors who set good examples in the application of Islam used to finish the Quran within three, seven or ten nights, and they recited it during prayer or otherwise.
It is worthwhile to know that the most favorable period for reciting the Quran is during the month of Ramadan especially at the nights when people seek Laitatul Qadr (i.e. the Night of Power).
* Abdullah Ibn Masoud (RA) reported, Allah's Messenger (SAW) said to him: "Read for me." So I said, `I read for you and it has been revealed to you!' The Prophet (SAW) replied, `I would like to hear it recited by someone else.' So Ibn Masoud (RA) recited the Surah of An-Nisa (women) till he reached the verse:
"How then if we brought from each people a witness, and we brought thee as a witness against these people."
Then the Prophet (SAW) said: "that's enough." And his eyes were filled with tears.
Abu Hurairah (RA) reported that when this verse was revealed, "Do you then wonder at this recital, and will you laugh and not weep." (Al-Najm 59-60)
The people of Suffa* wept, and when the Prophet (SAW) heard of that, he wept; hence we also wept. Then the Prophet (SAW) said, "Whoever weeps for fear of Allah, will never be sent to Hell."
* Ashab As-Suffa: They were about 80 men or more who used to stay and have religious teachings in the Prophet's (SAW) masjid in Al-Madin, and they were very poor people.
After Al-Fajr (dawn) prayer, the Prophet (SAW) used to stay at the mosque till sunrise. (Muslim)
Anas (RA) reported that the Prophet (SAW) stated, "Whoever offers Al-Fajr (Dawn) prayer in congregation, sits praising Allah till sunrise, and then prays two rakat, will get a reward which is quite equivalent to that of Hajj and Umrah." (Al-Tirmithi)
This is the case everyday, on days other then Ramadan. How about the days of Ramadan?
I'tikaf means to confine oneself in a mosque for prayers, and invocations leaving the worldly jobs for a limited number of days.
The Prophet (SAW) used to practice I'tikaf in the last ten days of the month of Ramadan. And in the year in which he passed away, he practiced I'tikaf in the last twenty days (of Ramadan). (Bukhari)
I'tikaf is a way of worship that includes reciting the Holy Quran, additional prayers, praise of Allah, invocations, etc.
One might think that it is difficult to practice, but the fact is that it is easy for a person who has a strong and true will.
A large number of Muslims practice I'tikaf in the last ten days of Ramadan, looking for the night of Qadr (power).
The Prophet (SAW) stated,
"Performing Umrah in Ramadan is equivalent to Hajj (in reward), or to Hajj with me, (in another report). (Transmitted by Al-Bukhari and Muslim)
Allah (SWT) says:
"We have indeed revealed this Message (Quran) in the Night of Power. And what will explain to thee what the Night of Power is. The Night of Power is better than A Thousand Months."
The Prophet (SAW) said,
"Whoever observes Qiyam (The supererogatory night prayer) in the night of power, which is in Ramadan, with faith and intention to earn the reward, then all his previous sins are forgiven." (Transmitted by Al-Bukhari and Muslim)
Aisha (RA) narrated: Allah's Messenger (SAW) said,
"Search for the Night of Qadr in the odd nights of the last ten nights of Ramadan."
Aisha (RA) also related: I said, "O Messenger of Allah, what supplication should I recite if I find the night of Qadr? He said, "Recite: O Allah! You are Oft Forgiving. You like forgiveness. Forgive me as well." (Transmitted by Tirmithi)
The days and nights of Ramadan are the blessed days; therefore, you should avail yourself of Allah's (SWT) blessing by intensifying your prayers especially at the times of their acceptance (by Allah):
Some of these invaluable times are:
During Ramadan, invocations of those who are fasting are accepted by Allah (SWT). Allah (SWT) comes down saying: Is there anyone, needy, to be given what he needs? Is there anyone who asks for forgiveness so that I may forgive him?
Asking Allah (SWT) for forgiveness at the time before dawn.
At a certain time on Friday which could be the last hour of that day. Lastly, I would like to draw your attention to something of great importance, and that is the sincerity of one's intention. For many a fasting person would get no reward for his fasting if it lacks sincerity and devotion. That is why the Prophet (SAW) has always stressed this point by saying: "With faith and the intention to earn the reward."
Allah (SWT) says:
"Say: `I am but a man like yourselves, (but) the inspiration has come to me, that your God is one God: whoever expects to meet his Lord, let him work in righteousness, and in worship of his Lord, admit no one as partner.'" (Al-Kahf 18:110)
Allah's Messenger (SAW) also said,
"What I fear most for you is minor polytheism." They said: `What is it?' He said: `It is hypocrisy.'
There is a dangerous tendency noticed especially in Ramadan, i.e. wasting one's time lavishly instead of spending it in Allah's (SWT) worship, remembrance and obedience. In fact, this is the denial of Allah's worship and obedience. It is the denial of Allah's Mercy and Divine Awards.
Thus Allah (SWT) says:
"But whoever turns away from My message, verily for him is a life narrowed down, and We shall raise him up blind on the Day of Judgment."
"He will say: 'O my Lord! Why have you raised me up blind, while I had sight (before).' (Allah) will say: "Like this, Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) came unto you, but you disregarded them (i.e. you left them, did not think deeply in them, and you turned away from them), and so this Day, you will be neglected (in the Hell Fire, away from Allah's Mercy). And thus do We requite him who transgresses beyond bounds [i.e. commits the great sins and disobeys his Lord (Allah) and believes not in His Messengers, and His revealed Books, like this Quran, etc.], and believes not in the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) of his Lord, and the torment of the Hereafter is far more severe and more lasting. (Ta-Ha 20:125-127)
Don't you feel sorry for the young Muslims who ramble in the streets or playgrounds during the auspicious nights of Ramadan? How many sins are committed openly on these blessed nights?
Yes, indeed, a true Muslim should pity young Muslims who loiter the hours away in vain. No doubt a way to gain happiness is to give dawah to Muslims who go astray and show them the straight way. On the other hand we should pray to Allah (SWT) to help them follow His way so as to avoid spreading evil.
Fasting in Ramadan is an obligatory duty for every grown up and sane Muslim. Fasting is not obligatory on the Kafir (the non-believer) and is not accepted from him or her until he/she becomes a Muslim. Fasting is also not due from the young until they reach puberty.
The young may be asked to fast if they can manage it without causing harm to themselves, so that they may grow up accustomed to it.
The insane or unconscious person does not have to fast. For this reason very old people who are not mentally alert and cannot distinguish between things are not expected to fast and need not offer food for not having fasted.
Regarding the fasting of a sick or a traveling person, Allah (SWT) says:
"If any of you is ill, or on a journey, the prescribed number (shall be made up) from days later on."
There are two types of sick persons: the first type is that sick person whose illness is a lasting one and who is not expected to recover. Such a sick person does not have to fast because he cannot at any time endure fasting. He should however offer food to the poor for every day of fasting he misses. In this respect he can either call a number of poor persons equal to the number of days he missed and then offer them dinner or lunch as Anas Ibn Malik (RA) used to do when he grew old. Or he can distribute food among a number of poor persons equal to the number of days he missed. Every poor person should be given a quarter of the "Prophet's (SAW) sa'a" which is a quantity of food equal to five hundred and ten grams of good wheat.
It is preferable that to this quantity be added the necessary quantity of meat or oil needed for cooking.
Likewise the old person who is incapable of fasting should offer food to a poor person for every day he does not fast.
The second type of sick person is the one who is temporarily ill (e.g. a feverish person) and in this case there are three categories:
He does not find fasting hard and harmful. In this case he should fast because he has no excuse.
He finds fasting hard but not harmful. In this case fasting is not recommended for him, because it is better that he makes use of Allah's (SWT) permission or concession (rukhsah) since fasting would be hard for him.
Fasting would be harmful to him. In this case it is prohibited (Haram) because Allah (SWT) has says:
"Nor kill (or destroy) yourselves: for Allah hath been to you Most Merciful" and says: "And make not your own hands contribute to your destruction."
In a Hadith, the Prophet (SAW) said:
"No harm (to yourselves) nor harming (others)." (Reported by Ibn Majah and Hakim).
An Nawawi said that there are other similar reports which strengthen each other.
The harm of fasting to a sick person can be ascertained by the sick person himself or by a trusted doctor. So, if a sick person in this category breaks his fast, he must fast for the number of days that he missed, once he recovers. But if he dies before being cured, then the obligation falls away since he was expected to make up for the missed days on other days which he did not live to see.
As for travellers, there are two types: One who seeks to avoid fasting by his travel. This is not allowed to him because deception to avoid and obligatroy duty of Allah (SWT) does not eliminate it. As for the second type (the true traveler), there are three groups:
The traveler who suffers extreme hardship. In such a case fasting is Haram (forbidden) because Prophet Muhammad (SAW) was fasting during the victory campaign (fat-hi Makkah) `The opening of Makkah.' When he learnt that some people with him were doing exactly as he was doing, he drank a cup of water after the Asr salah as people were looking at him. He was then told that some people were still fasting. He then said: `Those are the disobedient ones, those are the disobedient ones.' (Narrated by Muslim)
This type of traveler finds fasting hard but not excessively so. It is preferable that such a traveler should not fast because he would, by fasting, be rejecting Allah's concession and would also be bringing hardship and suffering to himself.
Here the traveler does not find fasting hard. Such a traveler should do whichever is easier for him (i.e. he chooses between fasting and not fasting), because Allah (SWT) intends every facility for you; He does not want to put you to difficulties. The intention in this context means "like." If fasting and not fasting are equivalent for such a traveler then fasting is preferable because this was what Prophet Muhammad (SAW) did.
In Sahih Muslim, it is reported that Abu Darda (RA) said that: "We were traveling with the Prophet (SAW) in Ramadan in such hot conditions that we used to put our hands on our heads as protection from the hot sun and the only fasting persons among us were the Messenger of Allah (SAW) and Abdullah Ibn Rawah (RA)."
The traveler is considered to be on a journey from the moment he leaves his town until he returns to it, even if he stays in the town of destination for a period of time, as long as he intends not to stay there after he finishes the purpose for which he traveled.
In this case he makes use of the concessions allowable to the traveler even if this stay extends for a long time, because no specification was reported by Prophet Muhammad (SAW) for the period of time involved in the journey. The basic stipulation is that the rules pertaining to the journey undertaken by a fasting person remain valid until there is evidence that such a journey has been terminated or that the rules relating to it do not apply any longer.
There is no distinction between journeys (with attached concessions) which are incidental; such as those for Hajj or Umrah or visiting a relative or for trade etc., and those continuous journeys such as those made by taxi or truck drivers. Such drivers are considered travelers from the moment they leave their home town. They can enjoy all the concessions allowable to other travelers such as those not fasting in Ramadan, shortening of the four rakat prayer, the combining of two prayers together when necessary (one immediately after the other) such as Thuhr and Asr or Maghrib and Isha. Not fasting is preferred for such persons if it is the easier option, and they make up for it by fasting in winter. This is so because such drivers belong to a specific town, and once they are in their towns, they are considered as residents and the rules applying to residents are applicable to them. When they are on journeys then they are considered travelers and the rules applying to travelers are then applicable to them.
When a fasting person makes intercourse, his/her fast is invalidated. If he/she is one of the persons who are required to fast and intercourse occurred during the day time, then atonement will be imposed on him. In such a case atonement is one of the following things respectively: the first of those is the freeing of a slave; if that is not possible then he/she should fast two months without interruption. If he/she can not do this, then he/she should feed sixty poor persons.
But if the fasting person is not one of those who must fast (e.g. a traveler) and he/she made intercourse, then fulfillment (qadhaa - meaning fasting at a later period is required) and no atonement (kaffarah) is applicable to him/her.
Kissing without ejaculation does not break the fast.
It is prohibited for the fasting person to inhale fumes of frankincense in a way that it reaches the stomach. Smelling of perfumes is allowed.
Everything which is considered eating or drinking. For example, any injection that has nourishment and works like food. Otherwise such injections are allowed during fasting.
The fasting person should be aware of the rule and the time. Therefore, if a fasting person sacarifies while fasting believing that this does not break his/her fasting, his/her fast will not be broken, because he/she does not know the rule.
In the same way, if the fasting person takes food after dawn, but he/she believes that it is not dawn yet, his/her fast will not be broken because he/she does not know the correct time.
If a fasting person eats food forgetting that he/she is fasting, his/her fast will not be broken.
The fasting person acts against his/her own free will. If he/she is forced to eat or drink, his/her fast will not be broken.
Similarly, if he/she was rinsing his mouth with a gargle, or applying medicine in his/her eyes and while doing so some drops of water or medicine reached his/her stomach unintentionally, his/her fast will not be broken.
It is worth noting that usage of toothbrush does not break the fast. On the teeth contrary, it is Sunnah to brush the teeth while fasting using miswak (tooth stick).
The fasting person is allowed to do whatever is necessary to reduce the discomfort due to hot climate such as using water to make his body cold. Prophet Muhammad (SAW) poured water on his head while fasting. Ibn Umar (RU) wetted a piece of cloth and put it on his body. Such things are concessions which Allah (SWT) allowed us as his mercy to the fasting men.
Information is from "How Do We Receive Ramadan?"
by Prep. Muhammad Al-Hashimy Mustafa