For Whom Fasting is Mandatory?

To be a Muslim is the first condition for the obligation of fasting. In this  world, the non-Muslim is not requested to fast, however, in the Hereafter, he will be punished for showing negligence towards the fasting, as like he will be punished for his blasphemy. But here, the ‘Murthadd’ (one who went out from Islam) comes under the concern.  If he embraces the Islam again, then he should perform the fasting that lost to him on the time of disbelief. 

Secondly, its obligation is upon the pubescent Muslim. Wisdom and maturity are the main stipulations for being the fasting obligatory. So, the child is not requested to perform the fasting. Nevertheless, the parents or the guardians of the child are obligated to order him to fast once he is 7 (lunar) years old, with the condition that the child’s body should be capable of fasting, in addition, he would not be harmed by it. 

 As well, he must be of sound mind for being the fasting obligated to him. Accordingly, the Fasting is not obligatory upon the insane. For, the permissions and prohibitions of the Almighty will not be related with them. But the fasting will be obligatory upon one who deliberately used the intoxications. 

As well, the Fasting is not obligatory on a person whose body cannot tolerate fasting, either due to old age or because of a severe illness. Moreover, the fasting is prohibited for a person who frightened by fasting that his sickness would get worse or he would die. Here, we have to understand a matter that the person who can’t fast because of his old age or an illness which isn’t hopeful to be cured, in such a condition; he does not have to make up the missed days of fasting. Instead, he has to pay the expiation to a poor Muslim concerning each day he missed of fasting. The expiation for each day is two average-sized, cupped hands of the most common staple food of the country (Approximately 800 ml.).

 

Like wise, the menstruating woman or the woman who is in her postpartum bleeding period doesn’t have the obligation of fasting. Instead, it is unlawful for them to fast. But these women have to make up each missed day.  As well, if the pregnant woman or the breast-feeding woman fears that harm would come to her or her baby from her fasting then she has the permission to abstain from the fast. But, here both must make up every one of the missed days of fasting. Whereas, if the reason behind their abandoning of fasting was solely the fear of harming their baby, then in addition to make up the missed days of fasting, they must pay the above mentioned expiation for each day they missed. The one who is traveling a distance of two or more walking days (about 132 kms) is allowed to avoid the fast unless his traveling is sinful. This traveler is permitted to break his fast even though he would not encounter hardship in his trip, such as if he crossed this distance quickly, by plane, or comfortable, in a car or a train. The matter of traveling is not based on the hardship; rather it has to do with the distance. This facility for the traveler was mentioned in the Qur’an. 

Allah said in Surat al-Baqarah: “If, however, anyone of you be sick or on a journey, he should fast the same number of other days. As for those who can not fast (by extremely old age or sick not hope full of curing), the expiation of this shall be the feeding of one needy person for one fasting day, and whosoever does more than this with a willing heart does it for his own good. But if you understand the thing, it is better for you to observe the Fast” (2:184).Moosa Sonkal,http://sonkalsunniblogspot.com

When will the fasting be obligatory?

The month of Ramadan is the ninth month of the Hijri calendar. As our great scholars explained, the obligation of fasting in the month of Ramadan becomes incumbent upon the happening of one of two conditions: to sight the crescent of Ramadan after the sunset of the 29th day of Sha’ban (the month directly preceding Ramadan) or, if the crescent is not seen, then completing thirty days of Sha’ban (Vajeez by Imam Rafie). So, the beginning of the month of Ramadan, as well as the end of the month is determined by sighting the crescent, and if not cited, then by completing the month with thirty days as in the case with determining all the months of the Lunar Calendar. This is taken from the Hadith of the Prophet (Peace and Blessing of Allah be upon him) related by Imam Bukhari and Imam Muslim (May Allah Mercy upon them). The Prophet Muhammad (PBH) comes here as a role modal to all Muslims. 

So, on the 29th day of Sha’ban, immediately after the sun set, the Muslims turn their eyes towards the horizon. If the crescent (of the new moon) is seen, the following day will be the first day of Ramadan. If it is not seen, because of cloud cover or another reason, then the next day will complete thirty days of Sha’ban, and the day after that is the first day of Ramadan. 

The astronomical calculations would not be considered as the way for the obligation of fasting Ramadan. So, concerning these calculations, the fasting will not be a mandatory even to a Muslim astronomer (Fathhul Azeez 6/266). So, we should ignore those who determine the month of Ramadan relying upon astronomical calculations. 

The judge confirms the beginning of Ramadan while one upright Muslim, whose testimony has been accepted by the judge (1), bears witness that he saw the crescent.  There is a Hadith, as an evident, related by Abu Dawud from the route of ‘Abdullah Ibn ‘Umar: once Ibn ‘Umar told the Prophet that he had sighted the crescent; so the Prophet fasted the next day and ordered the others to fast as well.

Imam Ibnu Hajar (May Allah Mercy upon him) opinioned: the information, which becomes famous irrefutably among the people about the view of crescent, might be a cause for being the fasting mandatory. Then to get a good understanding about the fasting through the research or other signs is not like this. It is only become mandatory to such men of understanding (Hashiya thu Ssharvani). 

In accordance with it, the fasting becomes obligatory to those who get the better understanding on the sighting of crescent through the signs, which had been performed during the seeing of the crescent in the old days, such as shouting, knocking the drum, chanting the Salath in congregation and firing works. Likewise, to wail the siren, prevalent in some countries, is also one among such signs. 

The Messenger of Allah (PBH) has reminded us that if one sees the crescent, he should perform the fasting and if he couldn’t see by covering cloud the sky, then he should complete the month sha’ban. Hence, we should consider our Messenger’s this word rather than his words in dream to one. 

Imam kardhari (R) writes: “No one argues that the dream is an evident. They argue that the good dream is a perfect position that the Almighty bestowed to the virtuous people (Manaquibu Abee haneefa 2/41) 

In nutshell, we could understand from the above mentioned matters that every ways to make out the arrival of Ramadan are not the ways for becoming the fasting mandatory generally on a country. But the ways to become the fasting mandatory to all are the Islamic Judge’s assurance or become the sight of crescent famous among the people without any denial. 

(1) The conditions, which must be in a person for being his testimony accepted by the judge in this matter, are several. He must be Muslim, male, adolescent, free, clear of enormous sins, clear of having his small sins exceed his acts of obedience, and one who abides by the ethics and manners of the people of his class. Hence, if a person, who did not have these conditions such as a woman, or a child, or an enormous sinner, or a slave, testified to the judge that he/she saw the crescent, then the judge would not confirm the beginning of the month of Ramadan and never announce to the general public to commence fasting by relying solely upon their testimony. However, if just one upright Muslim, who has the conditions listed above, testifies to the judge that he saw the crescent, the judge would confirm the beginning of Ramadan for the next day. 
Moosa Sonkal
sonkalsunni.blogspot.com

Ramadan: a time of grand celebration of worship

Ramadan was made as a global season and a time of grand celebration of worship, Allah, the Most High, remembrance, recitation of the Qur’an, self-restraint, and piety in which Muslim – educated and uneducated, rich and poor, humble and privileged – participate like close friends and associated all over the world.  Ramadan falls at the same time in every city, town, and village in the world.  Its arrival can be noticed equally in the places of the rich as well as huts of poor.  No one can dare do its rituals differently according to his personal understanding, nor is there any scope for a disagreement in determining the number of its days.  The grandeur and beauty of Ramadan is, in fact, easily noticeable throughout the length and breadth of the Muslim world.  It seems as if a canopy of effulgence and peace is raised all over the Muslim society.  Even those who are slack in Fasting choose to fast in Ramadan for the fear of being alienated in the Muslim community. If for some reason they decide not to fast, they eat in the day hiding from others in shame.  The sick and the traveler are, of course, lawfully exempted from Fasting but they too are not allowed to display of that they are not posting. Fasting is thus observed collectively throughout the world in the same month.  This creates a congenial and conducive atmosphere for the believers due to which Fasting becomes easy, hearts soften, and Muslims turn to deeds of worship and submission, sympathy and compassion with greater eagerness.  Pre-Dawn Meal At night, before the dawn, Muslims take some food in order to keep up their energy for Fasting in the day (so that hunger and thirst do not become intolerable).  This meal is called Suhoor in Islamic terminology.  This is a Sunnah and the Prophet of Allah, blessings and peace be upon him, has encouraged Muslims to observe this practice.  Anas bn Malik (May Allah please with him) relates that the Prophet of Allah (PBH) said, “Take Suhoor because there is amplitude (Barakath) in it” (Bukhari, Muslim, Thurmudi & Nasa’ee).  In another tradition, Amr bn al A’s (R) relates that the Prophet of Allah, blessings and peace be upon him, said: “The difference between our Fasting and that of the Ahle Kithab ((Jesus & Christians)) is marked by Suhoor (Pre Dawn Meal)”.     Ifthar The Prophet of Allah, blessings and peace be upon him, has also forbidden Muslims from delaying breaking of fast and has mentioned it to be a sign of digression and a mark of the extremists among the Ahle-kithab (Jesus & Christians).  Suhail bn Sa’d (R) relates that the Prophet of Allah, blessings and peace be upon him, said, “So long as Muslims keep on breaking fast without delay, they will remain (on the path of) virtue” (Bukhari, Muslim, Muvatha).     Dates The Prophet, blessings and peace be upon him, used to break fast before the evening prayer (Salathul Magrib).  If juicy dates were available, he ate some of them; otherwise, he took dry dates.  If dates were not available, he drank some water. He used to say the following words at the time of breaking fast: “Allahumma Laka Sumthu, Wa Ala Rizqika Aftharthu” O Allah! I observed fast for you and I break fast with the provision granted by you.     He also used to add these words: The thirst is satiated, the veins become wet and, Allah willing the reward is certain.     Safeguarding the Spirit of Fasting The Islamic Sharee’ath does not address itself only to the physical etiquette of Fasting; it also pays full attention to its real aim and sprit.  It has made unlawful not only eating, drinking, and sexual relationship during the period of Fasting, but has also forbidden the believers from all such things which defeat the noble aims of Fasting and destroy its spiritual and moral benefits. It has circumscribed Fasting with discipline, piety, cleanliness and sincerity of heart and tongue.  The Prophet of Allah, blessings and peace be upon him, once said: “If any one of you is fasting, he should not indulge in abusive and useless talk, nor should be turn noisy creating disturbance, if some once calls him names and picks up a quarrel with him, he should tell him that he is Fasting.  The Prophet, blessings and peace be upon him, also said: “He who does not give up telling lies and practicing upon them (should know that) Allah has no need that he should renounce eating and drinking”.  Piety The act of fasting, if devoid of sincerity and piety, is like a form without reality, a body without soul.  The prophet of Allah, blessings and peace be upon him, once emphasized this point in these words: “There are many fasting people who do not earn from their fast anything except thirst, as there are devotees who do not get from their nocturnal prayers (Tharaweeh) anything except vigil at night”  (Bukhari).  A Muslim has to safeguard the form as well as the spirit of Fasting.  The Prophet blessings and peace be upon him, emphasized the same point in these words: “Fasting is a shield until it is torn asunder”.  Worships Fasting in Islam is not merely a command forbidding Muslims from eating and drinking, backbiting and aspersing, quarreling and cursing; it also encourages Muslims in a truly positive vein to learn to live a virtuous life and perform virtuous deeds. Ramadan is, therefore, the most suitable time for engaging oneself in good deeds, such as prayers and recitation of the Qur’an remembrance and glorification of Allah, and sympathizing with and helping the needy and the poor.  The Prophet of Allah, blessings and peace be upon him, has said: “If a person tries to win Allah’s pleasure with a virtuous deed in it (Ramadan), his deed will be considered equal to an obligatory deed (Fard) performed in days other Ramadan.  And if person performs an obligatory deed (Fard) in this month, his deed will be equal to seventy such obligatory deeds performed in days other than Ramadan. This is the month of patience and the reward of patience is paradise.  This is the month of sympathy”.  Ifthar for others Zaid bin Khalid Al Juhani (R) reports the Prophet of Allah, blessings and peace be upon him, as saying : “He who feeds a fasting person at the time of breakfast will get a reward equal to that the fasting person, and the reward of the person fasting will not be reduced”.  Also, Allah has blessed the Muslim community throughout the world with an eagerness and enthusiasm to observe the practice of Twenty Rak’aths offering special Ramadan prayers at night called Tharaweeh.  Scholars agree to it that the Prophet of Allah, blessings and peace be upon him, offered twenty Rak’aths of Tharaweeh.  He discontinued performing it after three days lest it should be made obligatory on Muslims and be tiring for them.     All these points have made Ramadan a festival of worship, a season of recitation of the Qur’an, and an occasion of exultation and rejoice for the pious and the virtuous. In this month, Muslims distinctly exhibit a remarkably increased attachment to religion, love for Allah, and eagerness to compete with one another in performing good deeds.     Seclusion (I’thikaf) Seclusion in the Masjid (I’thikaf) in Ramadan in its last ten days is a deed bearing great rewards. It is a Prophetic tradition very dear to Muslims and a deed safeguarding for them the benefits of Ramadan and accomplishment of its objective. During I’thikaf, Muslims engage themselves in good deeds, such as prayers, recitation of the Qur’an, remembrance of Allah, offering repentance, and invoking Salath upon the Prophet(PBH). The Prophet of Allah, blessings and peace be on him, observed I’thikaf regularly every year, and afterward the Muslims throughout the world have very sincerely adhered to this practice. I’thikaf, therefore, has become a feature of Ramadan and gained the status of a Continued Prophetic Tradition (Sunnath Muthawathir).  It is related by A’isha, may Allah be pleased with her, that “the Prophet of Allah (blessings and peace be upon him) used to observe I’thikaf in every Ramadan in its last ten days until he departed from the world”. It is related on the authority of Abu Huraira (may Allah be pleased with him) that “The Prophet of Allah, blessings and peace be upon him, used to observe I’thikaf every Ramadan in its last ten days.  He observed I’thikaf for twenty days in the year in which he passed away” (Bukhari).

The Spirituality glitters in Ramadan

Ramadan gives us the great gift of piety (Thaqwa). It is the highest of all virtues in the Islamic scheme of things. Allah says in the Qur’an: “It is He who made the night and day to follow each other for such as have the will to celebrate His praises or to show their gratitude” (25:62).  Life and death and the succession of nights and day have a purpose and that is to test us and to give us an opportunity to express our thanks and gratitude to our Creator and Sustainer. The month of Ramadan comes and goes. We must examine ourselves now and see what we have learned and achieved during this month. The test of success of this month lies in the effects it has left upon us.  1. Discipline: We learn in this month how to control ourselves for the sake of Allah. In dawn and dusk, we pursue a strict schedule of eating and drinking. We are continuously aware that even in our ordinary activities as eating and drinking, we must remain under Divine injunctions. We change our habits in our daily routines, because we understand that we are not the servants and slaves to our habits, but always the servants of Allah. Then after Ramadan, we have to keep this spirit of discipline in other modes of our life and must continue with our submission to the commands of Allah.  2. Renewal of devotional Life Ramadan renews our eagerness for the devotion to Allah. In this month, we are more careful of our daily prayers and have special prayers at night. There is no religion without prayer and Muslims learn in this month how to strengthen and dig out their religious life.  3. Renewal of the link with the Quran Ramadan and the Qur’an are linked together from the beginning. It was in this month that this divine message was revealed to Prophet Muhammad (PBH). Fasting prepares the believers’ hearts to learn the word of Allah. It is the most suitable condition for our spiritual and mental communication with the Qur’an. The Muslim community pays more attention to the Quran in the blessed month of Ramadan. This renewed relation with the Quran must help us to follow its messages.  4. Renewal of the Identity of Muslim community Ramadan is not an individual experience only, but it is an experience in community. The whole Muslim fasts together in the same month. We identify with one another in our obedience to Allah. This gives us a new sense of togetherness and association. Ramadan teaches us that the Muslim Ummah is the community of piety and devotion to Allah and its members derive their strength from each other in deeds of piety and virtue. The bonds that are based on piety and virtue are the strongest bonds and it is these bonds that prove good for mankind. Ramadan leaves a mark of all these values upon the Muslim community.  5. A Fresh Sense of Care and Sympathy Fasting in the month of Ramadan helps us to understand the suffering and the pains of the poor and needy. By our voluntary hunger and thirst, we realize what it means to be deprived of basic necessities of life. Ramadan is called the month of charity and sympathy. We learn how to be more kind and generous in this month. For, a person can experience the hardship of the poor. He should then be thankful to Allah who has blessed him with His bounty while others are deprived. This should make him more sympathetic and willing to share this bounty. The poor rediscovers that fasting helps a person be more devoted to worship. More able to concentrate and meditate. He should then be able of this devotion all year long, a blessing he should thank Allah for.  6. Acquiring strength and endurance It has been discovered that depriving the body of food for a period of time helps its defense and endurance mechanism. This in turn this protects the body from certain diseases.  7. Piety To summarize all the moral and spiritual gifts of Ramadan, we can say that Ramadan gives us the great gift of Thaqwa. Thaqwa is the core of Islamic life. It is the highest of all virtues in the Islamic system of things. It means, God-consciousness, piety, fear and awe of Allah and it signifies submission to Allah and total commitment to all that is good and rejection of all that is evil and bad”. In fact, the one, who is abstaining from food and drink both in public and in secret, shows his honest faith and strong veneration towards Allah, and his knowledge and feeling that Allah is all-knowing of everything. For this reason Allah has made the reward for fasting greater than for any other type of worship.  Five Groups Ramadan is the month of fasting, standing, generosity, self-evaluation, patience and the Qur’an. Indeed, there are many groups regarding the month of Ramadan.  The first group is a group that sees Ramadan as a time of limits and preventions; a time of prohibitions from desires and lust. They do not comprehend the benefits of Ramadan. You will find them sluggish and tired. They fast with great difficulties while continuing in backbiting, lying and other sins. They see the fast as nothing more than an impediment in front of their desires.  As for the second group, it is a group that sees the month of Ramadan as a month of food and drink. Most of their time is consumed going and coming from the grocery store purchasing food for themselves, families and guests. Ramadan doesn’t increase them except in hunger. We know that consuming lots of foods will cause tiredness and laziness. The worst thing that the sons of Adam (A) can fill is their stomachs.  As for the third group, they know nothing of Ramadan except that it is obligatory. Neither the days nor the nights are spent in worship rather they might not even perform the five daily prayers. They awaken with Allah’s displeasure and sleep with Allah’s displeasure.  As for the fourth group, it is a group who does not remember Allah except and until the month of Ramadan. They attend the Jumu’ah prayer, frequent the Masjid and the women wear the hijab for the duration of Ramadan. And when the month is over all of those good deeds come to end, that is until the next Ramadan.  As for the fifth group, this group is a group who cannot wait for the arrival of Ramadan. And when it comes they roll up their sleeves even more and they work as hard as they can. This month revives and strengthens them.

Merits of Ramadan fasting

Commandment 

The divine commandment for fasting was revealed after the Hijrah (Emigration from holy Makkah to holy Madeenah) when Muslims where relived of oppression, poverty and indigence that they had experienced in holy Makkah and started living in holy Madeenah in ease and comfort.  Had the order for fasting (Sawm) been given at holy Makkah, people might have related it to the Muslim’s poverty and stringency during their stay there.  They could have developed a feeling that fasting was for the poor, the indigent, the sufferer, and the oppressed and that the rich and the well-to-do, the owners of the gardens and lands were, perhaps, not the real addresses of this commandment.  

 

The verses of the Qur’an which contain the order for Fasting as an obligatory duty for Muslims are as follows: O you who believe! Fasting is prescribed to you as it was prescribed to those before you, that you may (learn) piety (2-183).

Ramadan is the (month) in which Qur’an was sent down, as a guide to mankind, also clear (sings) for guidance and judgment (between right and wrong).  So every one of you who is present during that month should spent it in fasting, but if anyone is ill, or on a journey, the prescribed period (should be made up) by days later.  Allah, the most high, intends every facility for you; He does not want to put you to difficulties.  (He want you) to complete the prescribed period, and to glorify Him in that He has guided you; and perchance you shall be grateful  (2-185 Qur’an). 

These verses, which announce the obligations of Fasting (Sawm) for the first time, do not lay down dry laws concerning Fasting which may be noticed in the case of manmade laws existing, for example, between the citizens and the rulers of a state.  They instead, appeal to the belief and faith, reason and conscience, heart and soul at one and the same time and prepare Muslims to take the commandment for Fasting as a most welcome tenet of religion, not as a dictate of law.  This is, in fact, an undeniable miracle of the Qur’an’s principles of calling to the truth and its ability to formulate prudent and psychologically sound laws.  It is sent down by one full of wisdom, worthy of all praise (Qur’an: 42). 

Objective

The objective of Fasting is to discipline and reform the believers, not to put them to hardship. Fasting, in fact, serves as a medium of moral training helping Muslims to rise to a level of moral and spiritual perfection where they learn to control their desires and deal as a masters with them, not as slaves. If they develop a moral strength to give up desirable things such as cool water and taste full food from dawn to dusk to observe Fasting, will they not then try to stay away from things forbidden things from Allah? 

Another objective of fasting is to repent and return to Allah, for it is a time when the devils are chained, and when many people are saved from hell fire every night by the grace of Allah. 

Abstaining from vain talk is also another goal behind the fasting. Sins decrease the reward of fasting although they do not invalidate it. The Prophet (PBH) said: "Fasting is not [only] abstaining from eating and drinking, but abstaining from vain and obscene talk, so if someone insulted you or wronged you say: I am fasting" (Hakim) and he also said: 'Whoever does not abandon lying, and then Allah does not need him to abandon his food and drink" (Bukhari). 

Rewards

The virtues of Fasting are elaborately mentioned in the following Tradition: “Abu Huraira (May Allah please with him) reports that the Prophet (Peace be upon him) said: The deed of a son of Adam is increased several times (in Ramadan) and the reward is increased by ten times to seven hundred times. Allah says that Fasting is especially for Him and He Himself will deliver its rewards (to His bondsman) as he abstains from eating and controls his desires only for Him.  There are (two instances of) happiness for the fasting Muslim: one is at the time of breaking his fast and the other at the time of meeting his Lord, And verily to Allah the smell of a fasting person’s breath is the best and cleanest?” 

In another Tradition, the Prophet (PBH) has mentioned the rewards of fasting in this way: “Sahl bn Sa’d relates from the Prophet of Allah, blessings and peace be on him, ‘there is a door of Paradise called Raihan towards which only the Fasting people will be called. Only the Fasting will enter it and those who enter it will never feel thirsty.” 

Wisdom in Associating Fasting with Ramadan

Allah has ordained Muslims to fast in the specific month of Ramadan and has thus made fasting and Ramadan dependent on each other.  Undoubtedly, this union of the two sources of blessings contains great wisdom and importance.  Most importantly, it is the month of Ramadan in which the Qur’an was revealed and, thus, humanity was blessed with the brightness of the daybreak of the divine guidance. It is, therefore, most appropriate that as the beginning of Fasting is tied up with daybreak, fasting for an entire month should also be tied up with the month of Ramadan which (due to the revelation of the Qur’an in it) marks the birth of a morning after a long and dark night of ignorance. In addition, as the month of Ramadan was richer than all other months in Allah’s mercy and favor and in spiritual environment, it deserved well that its days were further adorned with Fasting and its nights with acts of worship.