Fasting

Fasting, like Salaat and Zakaat, is fundamental
institution of Islam. The Fardh Fasting is a practice
of vital importance. Allah Ta’ala states in the
Qur’aan Shareef:
“O people of Imaan! Fasting has been decreed
compulsory for you.”
The importance of fasting is abundantly established by
numerous narrations of the Qur’aan and Hadith. It is
clear from the narrations of the Qur’aan and Hadith
that for attaining salvation, Salaat, Zakaat and Hajj
and not sufficient. It is essential to fast the Fardh
fasts of Ramadhaan.
Fasting is distinguished from other acts of ibaadat by
its inconspicuous nature. Whereas other acts of
ibaadat, e.g. Salaat, Zakaat, Hajj, are conspicuous in
varying degrees. Fasting is totally concealed. Only
Allah Ta’ala is aware if one is fasting or not. Only
those who truly have the love or fear of Allah Ta’ala
in their hearts will fast.
Experience proves that weakness in love and fear for
Allah could be remedied by engaging in such acts which
produce muhabbat (love) and azmat (respect honour and
awe). Fasting is greatly efficacious in this regard.
Thus weaknessin one’s Imaan and love for Allah is
strengthened by fasting. One in whose heart the love
and fear of Allah Ta’ala become embedded, will be
strong and steadfast on the Deen. The natural effect
of fasting is to produce strength in one’s Deen. This
effect is referred to in the following two hadith:
1. Hadhrat Abu Hurairah (radiallahu anhu) narrates
that Allha Ta’ala said:
“Hadhrat Abu Hurairah (radiallahu anhu) narrates that
Rasulullah (sallallahu alayhi wasallam) said that
Allah Ta’ala said:
“All good deeds are for the one who renders them, but
fasting. Fasting is exclusively for Me (Allah).”

(Bukhari)
2. Rasulullah (sallallahu alayhi wasallam) said that
Allah Ta’ala said: “The one who fasts, abstains from
eating, drinking and sexual relations for My Sake.”
Another narration states that Allah Ta’ala said that
the fasting person leaves off his desires and
pleasures for His Sake. (Ibn Khuzaimah).
Fasting being exclusively for the sake of Allah Ta’ala
reflects the high degree of sincerity underlying the
act of ibaadat. The high degree of sincerity coupled
with abstention form evil and futility produce glitter
and strength in the Imaan of the fasting person. Great
emphasis is therefore laid on fasting. This is very
clear from the fact that Allah Ta’ala described the
act of man’s fasting as being only for Him (Allah
Ta’ala).
1. Hadhrat Abu Ummaamah (radiallahu anhu) narrates
that he asked Rasulullah (sallallahu alayhi wasallam)
to impose on him some deed of great significance
Rasulullah (sallallahu alayhi wasallam) said. Adopt
fasting, for there is no act greater than it. Hadhrat
Abu Ummaamah repeated his request second time
Rasulullah (sallallahu alayhi wasallam) again advised
him to adopt fasting. Hadhrat Abu Ummaamah put forward
his request again, a third time, and Rasulullah
(sallallahu alayhi wasallam) said:
“Adopt fasting, for there is no deed equal to it.”

(Nisaai, Ibn Khuzaimah)
The superiority of fasting is in relation to certain
special characteristics of fasting such as degree of
sincerity, efficacy in strengthening weak Imaan,
inculcating love and fear of Allah and its acting as a
barrier against sin. These special benefits of fasting
are attainable only if one fasts consciously and
observes the respects and rights of fasting.
2. Rasulullah (sallallahu alayhi wasallam) said:
Fasting is a shield and a powerful fortress.”

(Ahmad, Baihaqi)
Like fasting is a shield of protection against
internal (spiritual) diseases, viz., sins. so too, is
it a protection against external sicknesses, i.e.
physical illness. In the majority of cases, physical
sickness is the result of excessive eating. This cause
is arrested in fasting.
3. Hadhrat Abu Hurairah (radiallahu anhu) narrates
that Rasulullah (sallallahu alayhi wasallam) said:
“Every person has a zakaat (to pay) and the zakaat of
the body is fasting.”

(Ibn Majah)
Like wealth is purified by means of paying Zakaat, the
body is purified by means of fasting. Zakaat is the
elimination of impurities from wealth while Fasting is
the elimination of impurities from the body. And, the
role of fasting as indicated already, operates in both
the physical and spiritual spheres of man’s life.
4. Hadhrat Abu Hurairah (radiallahu anhu) narrates
that Rasulullah (sallallahu alayhi wasallam) said:
“Keep fasting; you will remain healthy.”

(Tibrani)
Fasting produces both physical and spiritual health.
Fasting produces spiritual peace and exhiliration.
5. Hadhrat Abu Hurairah (radiallahu anhu) in a lengthy
hadith, narrates that Rasulullah (sallallahu alayhi
wasallam) said:
“The fasting person experiences two (occasions of)
delights: At the time of iftaar and at the time when
he will meet his Rabb.”

(Bukhari)
During the month of Ramadhan an additional ibaadat,
viz., Taraaweeh Salaat, has also been decreed. The
performance of Taraweeh is Sunnatul Muakkadah which is
an act, the performance of hich is obligatory although
it may be omitted for a valid Shar’I reason. One who
is neglectful of Sunnatul Muakkadah is guilty of sin
and is termed in the Shariah a ‘faasiq’. Taraweeh
reduces sleep to some extent. Sleep is an act highly
pleasing and loved by the nafs. Hence, by means of
Taraaweeh Salaat one strives against the nafs and in
so doing the nafs is disciplined. This ibaadat of
Taraweeh is an act which is greatly efficient in the
spiritual training of the nafs. During the month of
Ramadhan, Allah Ta’ala hs united two great and highly
efficacious spiritual exercises in the form of fasting
and Taraaweeh Salaat.
6. Rasulullah (sallallahu alayhi wasallam) said:
“Allah Ta’ala has ordained fasting in Ramadhan
compulsory, and I have decreed (by the command of
Allah) wakefulness at night (i.e. Taraaweeh, etc.)
Sunnat. “Whoever in the state of Imaan and the belief
of thawaab fasts in Ramadhan and stays awake at night
(i.e. forTaraweeh) , emerges from sin, purified as the
day when his mother gave birth to him.”

(Nisaai)
7. Hadhrat Abdullah Bin Umar (radiallahu anhu)
narrates that Rasulullah (sallallahu alayhi wasallam)
said.
“Fasting and the Qur’aan will intercede on behalf of
one on the Day of Qiyaamah. The Fast will proclaim: ‘O
Allah! I prevented him form eating and carnal desire.
Therefore, for my sake accept my intercession on his
behalf.’ The Qur’aan will proclaim: ‘I prevented him
from sleep. Therefore, intercession of both will be
accepted.”

(Ahmad, Tibrani, Hakim)
8. In a lengthy aayat Allah Ta’ala says:
“For the fasting man and for fasting woman …… Allah
has prepared a great reward and forgiveness.”

(Surah Ahzaab)
9. Hadhrat Abu Hurairah (adiallahu anhu(, in a lengthy
hadith, narrates that Rasulullah (sallallahu alayhi
wasallam) said:
“I swear by that Being in Whose possession in the life
of Muhammad! The odour of the mouth of a fasting
person in sweeter to Allah Ta’ala than the fragrance
of musk.”

(Bukhari)
10. Hadhrat Ibn Umar (radiallahu anhu) narrates, in a
lengthy hadith, that Rasulullah (sallallahu alayhi
wasallam) said:
“Fasting is exclusively for Allah Ta’ala. The thawaab
of it (being limitless) no one knows besides Allah
Ta’ala.”

(Tibrani Baihaqi)
11. Hadhrat Abu Saeed Khurdi (radiallahu anhu)
narrates that Rasulullah (sallallahu alayhi wasallam)
said:
“The Doors of the Heavens are opened up on the first
night of Ramadhan. Not a single Door (among the Doors
of Heavens) is then closed until the last night of
Ramadhan. For every Salaat performed (this refers to
Taraaweeh Salaat) during the nights of Ramadhan, Allah
Ta’ala records one and a half thousand good deeds for
every Sajdah (of that Salaat). And, for the fasting
person, Allah Ta’ala creates in Jannat a mansion of
red Ya’koot (a precious stone in Jannat). This mansion
will have seven thousand entrances. (So huge will be
these entrances that in each entrance will be located)
a palace of gold adorned with red Ya’koot. When the
Muslim fasts the first day of Ramadhan, Allah Ta’ala
forgives all his sins committed from the first of the
previous Ramadhan. Daily (i.e. during Ramadhan) from
the time of Fajr Salat until sunset, seventy thousands
Malaaikah supplicate for his forgiveness. In return
for every Sajdah which he (the fasting person) makes
of any Salaat, whether during the day or night, he
will obtain (such a wonderful) tree 9so huge) that a
horseman will take five hundred years to pass under
its shade.”

(Baihaqi)
12. Hadhrat Salmaan (radiallahu anhu) narrates that
during the last Juma’ of the month of Sha’baan
Rasulullah (sallallahu alayhi wasallam) recited a
Khutbah in which he said:
“O People! An auspicious month has dawned over you. In
that month is a night which is susperior to a thousand
months (i.e. ibaadat in this night is superior to the
ibaadat rendered in a thousand months. Allah Ta’ala
has made compulsory fasting in this month and has
decreed fasting in this month and has decreed
wakefulness at night (i.e. Tarawaeeh Salaat) Sunnat. A
Nafl (non-obligatory or optional) act rendered in this
month for attaining proximity to Allah, is equal to a
Fardh act rendered in other months. A Fardh act
rendered in this month is equal to seventy Fardh acts
of other months. Whoever gives to a fasting person
something for iftaar, his sins will be forgiven and he
will be saved from Jahannum: he obtains as much
thawaab as the fasting person (to whom he had given
something for iftaar) while the thawaab of the person
is not reduced in any way.”
The people asked: ‘O Rasulullah! All of us do not have
the means to give something for the iftaar to another.
(They were at the time under the impression that
Rasulullah (sallallahu alayhi wasallam) referred to a
full meal.) Rasulullah (sallallahu alayhi wasallam)
said:
“This thawaab is even for the man who gives another a
date, a drink of water or milk (for iftaar)” (Ibn
Khuzaimah)
Another special ibaadat during the month of Ramadhan
is I’tikaaf during the last ten days. I’tikaaf during
Ramadhan is an ibaadat which belongs to the class of
Sunnat known as Sunnatul Kifaayah. This ibaadat is a
collective Sunnat upon all. However, if a few, even
one perons, renders the I’tikaaf, the Sunnat
obligation will be discharged on behalf of the whole
community. The Ibaadat of I’tikaaf consists of
secluding oneself inside the Musjid for the last ten
days of Ramadhan. The time has to be passed in
ibaadat. Some ahadith regarding the significance of
I’tikaaf are enumerated hereunder.
1. Hadhrat Ali Ibn Hussain narrates from his father
that Rasulullah (sallallahu alayhi wasallam) said:
“He who observes the ten days I’tikaaf during Ramadhan
will obtain the thawaab of two Hajj and two Umrah.”
2. Hadhrat Ibn Abbas (radiallahu anhu) narrates that
Rasulullah (sallallahu alayhi wasallam) said in regard
to those who observe I’tikaaf:
“They are prevented from all sins and they obtain
thawaab as if they are rendering all good deeds.”
(Mishkaat)
By the practice of I’tikaaf, one gains the opportunity
of continuous residence in the Musjid. The
significance of remaining in the Musjid for Ibaadat
has already been explained in Rooh number
12. Women who intend to observe I’tikaaf should do so
at home. They should seclude themselves in a
particular place at home.
The special acts of Ibaadat of the month of Ramadhan
terminate with the coming of Eid. The hadith explains
great significance of the Day of Eid as well. In a
lengthy hadith, Hadhrat Anas (radiallahu anhu)
narrates that Rasulullah (sallallahu alayhi wasallam)
said:
“When Eid arrives, Allah Ta’ala addresses the
Malaaikah: ‘They (Muslims) have fulfilled My Fardh.
They have emerged to make dua. I take oath by My
Splendour, by My Grandeur, by My Grace and by My
Loftiness that I will most certainly accept their
petition.’ Allah Ta’ala then proclaims to the
Believers”
‘Return! I have forgiven you and I have exchanged your
evil deeds with virtues.
They thus return from the Musalla (whenever the Eid
Salaat was performed) forgiven.”