Fasting (Al Siyam)

Fasting

( Al Siyam )

Al-Mowasah International Islamic Center Alexandria

By Yassin Roushdy

Its linguistic meaning : is to abstain totally from something.

Its legislative meaning: is to abstain totally from whatever breaks the fast ( Muftirat ), with the intention of observing the fast for one full day i.e., from dawn to sunset in accordance with special conditions.

Fasting is incumbent on:

1 – Muslims.

2 - Adults.

3 – The sane.

4 – Those who are capable of fasting.

Types of Fasting

Fasting is divided into four categories: Obligatory fasting, voluntary fasting observed by the Prophet ( peace be upon him ), undesirable fasting, and forbidden fasting.

First: Obligatory or Prescribed Fasting

Allah, praise and glory be to Him, ordained several types of fasting.

A) Fasting of Ramadan: It is obligatory for each person capable of observing the fast. Fasting Ramadan was prescribed on the tenth day of Shaban, one year and five months after the Hijra ( the Migration of the Prophet – peace be upon him – from Mecca to Medina ), and it starts with the seeing of the crescent. The Prophet ( peace be upon him ) said:

“ Fast when you see it ( the crescent ) and break the fast when you see it ( the crescent ), but if it is hidden, let Shaban be completed as thirty days.”

This means that if the sky is clear on the 29^th of Shaban, seeing the crescent is essential to start the fast on the following day. If it is not seen, or the sky was so cloudy that it prevented the visibility of the crescent, Shaban has to be completed as thirty days.

If the crescent is seen in any of the Muslim countries, all the remaining countries should fast because fasting is dependent on a fixed unchangeable sing, which is the seeing of the crescent or completing Shaban as thirty days. Therefore, to seek seeing the crescent-after sunset of the 29^th of Shaban as well as on the 29^th of Ramadan in order to determine the first and last day of Ramadan – is “Fard Kifaya” i.e., if some Muslims perform it, it is not required of the rest.

If the crescent of Shawwal ( the month following Ramadan ) is not seen on the night of the 29^th of Ramadan, Muslims have to seek seeing it on the 30^th despite the clearness of the sky, it is not permissible to break the fast on the following day and in this case those who claimed to have seen the crescent of Ramadan on the night of the 29^th of Shaban are proved to liars as Shaban should have been 30 days. To have fasted on the 30^th of Shaban in this case, thinking that it was the first of Ramadan, is not sinful.

It is the opinion of some jurists that each country can fast independent of the other, according to seeing the crescent if not possible. Other jurists also permitted the reliance on the science of astronomy in calculating the beginning and the end of Ramadan, especially that the modern developments in this science allow very accurate computation.

B) Fasting of Al-Kaffarat ( atonment ): This includes the following:

To fast two consecutive months in case one kills a Muslim accidentally, and was not able to free a slave. ( Sura 4, verse 92 ).
To fast two consecutive months in case one breaks his fast one day during Ramadan deliberately and without excuses, or in case he had sexual intercourse with his wife during daytime in Ramadan. Fasting is required if one is not capable of freeing a slave.
To fast ten days, three days during pilgrimage and seven days after returning back from pilgrimage, for the person who chooses either Tamattu or Qiran, in case he cannot offer a sacrifice. ( Sura 2, verse 196 ).
To fast a number of days equal to the number of poor people one has to feed in case he hunts an animal while being in a state of Ihram (sanctity) during pilgrimage. Fasting is ordained if the person is not able to offer a sacrifice equal in value to animal he hunted or could not afford to feed the required number of poor people.
To fast three days as atonement ( kaffara ) for false swearing, in case one cannot afford to feed ten poor people or provide them with appropriate clothing, or cannot free aslave.
To fast two consecutive months in case of “ Zihar “ i.e., when a man tells his wife that he considers her like his mother ( meaning that he will not have sexual intercourse with her ) . If he wants to keep her as his wifs wife and resume his right as a husband, he should fast two consecutive months in case he cannot free a slave.

C) Vowed Fasting: Whoer vows to fast specific days or this case . ( Sura 22, verse 29 ).

Second: Voluntary Fasting Observed by the Prophet ( peace be upon him)

The Prophet ( peace be upon him ) commended his companions to fast certain days ( in addition to Ramadan ) , each according to his ability. If one starts a voluntary fast but spoils it, he must fast another day as Qada (restituation ) . The days which the Prophet (peace be upon him) advised his companions to fast are:

To fast every other day and this is the best fast.
To fast the months of Ragab and Shaban. ( the two months preceding Ramadan ).
To fast the four sanctified months and these are : three consecutive months – Zulqida, Zulhijja, Muharram and a separate month which is Ragab .
To fast six days in the month of Shawwal ( the month following Ramadan ) . It is are commended to fast these days consecutively staring the second day of the Barium (i.e., the second day of Shawwal) but it is permissible to scatter them.
To fast Monday and Thursday of each week.
To fast the 13^th , 14^th and 15^th of each month.
To fast the day of Arafa ( 9^th of Zulhijja ) for non-pilgrime.
To fast the 9^th and 10^th of the month of Muharram.
To fast the day of Ashoura ( the 9^th of the month of Muharam ).

Third: Undesirable Fast

The Prophet ( peace be upon him ) forbade the following:

To fast on Friday ( unless one supplements it with one or more days that precede or succeed it, i.e. to fast Thursday and Friday, or Friday and Sturdy ).
To fast one or two days before Ramadan.
To fast on the “doubtful day”, which is the 30^th of Shaban, in case the crescent of Ramadan was not seen because of clouds or other factors.
The permanent fast i.e., to continue the fast day and night.
To fast every day without exception.
To observe the “fast of silence” i.e., to abstain from talking.
Fasting is undesirable for the one who travels, the sick, the pregnant and the nursing woman in case of expected harm ( caused by observing the fast ).
Fasting is undesirable for the guest without the permission of the host ( in case of voluntary fasting ).

Fourth: Forbidden Fast

Fasting is forbidden in the following days and cases.

The first day of Barium.
The second, third and fourth day of Al-Adha feast ( 11^th, 12^th and 13^th of Zulhijja ), expect for the pilgrim who must fast instead of offering a sacrifice.
Voluntary fasting for the woman without the permission of her husband, unless she is confident of his approvel or in case he is away.
To fast during menses or parturition.
In case of severe sickness or upon the advice of a competent Muslim doctor.

Acts that spoil Fast

These acts are two types:

The first type necessitates Qada ( restitution ) and Kaffara (atonement). Kaffara is to free a slave, or to fast two consecutive months, or to feed sixty poor persons, for each day in which one broke the fast.
The second type of acts requires restitution alone.

A – Acts which require Restitution and Atonement

To have sexual intercourse, whether in the forepart or posterior part, with a human being or other.
If something reaches the abdomen of the one who observes the fast during the day, either from the upper ( mouth, nose, ear, eyes ) or lower ( forepart or posterior part ) openings , whether in liquid form or not –deliberately without excuse .
To vomit deliberately, during the day in Ramadan, without excuse, whether it be mouthful or not.

B – Acts which require restitution ( Qada ) without atonement

If one vomit, accidently, and something returns back to the abdomen.
If one vomits, deliberately, and something comes out of the abdomen and reaches the throat and returns back to the abdomen (without reaching the mouth).
If anything reaches the abdomen, accide, whether small or big, even, if it is as small water reaches the abd.
If, during ablution, rinsing or inhaling water in the nose is excessive and hence some water reaches the abdomen.
If, one spill out expectoration from his stomach and swallows it deliberately, after it reached his mouth.
If, any medicine reaches the abdomen or the heart through any opening such as the nose, the mouth, the eyes, the posterior part of the forepart.
Ejaculation resulting form intentionally looking at touching, or thinking of a woman.
To ejaculate for any reason such as kissing, having a sexual intercourse, or deliberately looking.
To insert anything in the forepart or the posterior part.

General Guidelines

Whoever spoils his fast for any reason should continue the fast till sunset to respect the sanctity of Ramadan. Restitution alone or restitution and atonement are required depending on the act that spoiled fast.
If one forgets that he is fasting and eats or drinks, his fast is not spoiled.
If something enters one s abdomen accidentally and he could not repel it – such as dust or flour – his fast is not spoiled.
If, while rinsing the mouth or inhaling water in the nose, some drops of water reach the abdomen accidentally, the fast is not spoiled, provided that such acts (i.e., rinsing the mouth or inhaling water) are not excessive.
If it dawn time while one is eating or drinking or having sexual intercourse and he immediately stops withoutthe slightest delay, his fast is not spoiled.
If one eigaculates intentionally and without looking deliberately at at a woman, his fast is not spoiled.
If one has wet dreams during the day or the night, and he wakes up in a state of ritual impuity ( uncleanliness ), his fast is not spoiled.
Involuntery vomiting does not spoil the fast, whether it is mouthful or not, provided that nothing returns back to the abdomen.
Head bleeding does not spoil the fast.
Whoever breaks the consecution of the fasting of atonement for a permissible excuse – such as menstruation – must resume the fast once

He is cappable or eligible. If, however, one discontinues the fast of atonement without a permissible excuse, he must start the fast all over again disregarding the days he already fasted.

Desirable acts during the fast

To have a night meal ( Suhur ) – even if it is only a sip of water – as the Prophet (peace be upon him) said :
“Have Suhur for it is blessed.: The later the Suhur is the better.
To abstain from unnecessary talk.
To be charitable and benevolent, especially with relatives and kinsmen.
To occupy oneseif with learning, reading the Quran and invoking Allah s blessings and peace on his Messenger Muhammad, whenever possible day and night.
To break the fast on soon as one makes sure that it is sunset, and before performing the Maghreb ( sunset ) prayer.
To supplicate Allah after breaking the fast with these words:
“ O Allah !Only for Your sake I have fasted and now I break the fast with food which You have given me. Unto Thee I have fasted and now I break the fast with food which You have given me. Unto Thee I have relied and in thee I have believed. The thirst has vanished, vessels have been moistened and reward is confirmed if Allah Glory be to Him wills. Praise be to Allah who has enabled me to fast and provided me sustenance to break my fast.”
Retreat (I tikaf, which will be explained later ).

Undesirable Acts during the fast

To taste food unless necessary (e,g., for the cook ), provided that nothing reaches the abdomen. If anything reaches it, the fast is spoiled.
Kissing and the prerequisites of sexual intercourse such as hugging, touching and whatever provokes the libido.
To wake up in the morning in a state of ritual impuity ( after sexual intercourse or wet dreams ). It is preferable to take a bath during the nigh.
To enjoy the lawful lusts whether those that are seen or smelled or heard.
To rinse the mouth or inhale water in the nose, without the need for doing so.
To collect ones saliva in the mouth and then swallow it.
To do whatever one thinks could weaken his strength and make the fast difficult for him.
To insult, defame, or call other by offensive nicknames.

Perrmissible Excuses for breaking the fast

Sickness, or the fear of aggravating the illness, or delaying the recovery. Restition is obligatory once is capable of fasting.
The fear of becoming sick – upon the advice of a competent Muslim doctor – or facing herdship due to fasting. Restitution is obligatory once is capable of fasting.
The pregnant or the nursing woman if she fears that fasting might cause heath problems either for herself or her baby. Restitution is obligatory once she is capable of fasting.
Travelling, if such travel exceeds the distance, which allows the shortening of prayers. One has to start the travel and reach the place at which he would be considered a traveller before dawn. If he starts travelling after dawn, it is unlawful for him to break the fast. If he intends to fast before serve restitution and atonement. In all cases, it is desirable to fast during the travel unless one fears foreseeable harm. If he does not fast, only restitution is required.
If the woman menstruates or gives child birth while observing the. Fast she must break the fast and perfrom restitution afterward.
In case of extreme hunger or thirst that renders the fast impossible, it is permissible to break the fast. One must perfrom restitution afterwards.

The sick person who is not expected to recover, or the old man who cannot fast any time during the year, is allowed not to observe the fast, and must feed a poor person for each day.

Whoever was incapable of fasting during Ramadan but was able to perform restitution at any other time – even in dispersed days – must observe restitution whenever he can, without having to feed, provided that the days of restitution do not all within the days of The Barium, or days which he vowed to fast. The number of days to be fasted as restitution should be equal to the form restitution before the following Ramadan. Otherwise, he must feed a poor person for each day, in addition to Restition.

i3tikaf (Retreat)

Its Injustice meaning: is to indulge in something.

Its legislative meaning: is to retire in the mosque for worship. Such retirement is done in a specific way, with the intention of i3tikaf.

i3tikaf is a confirmed tradition of the prophet (peace be upon him) during the month of Ramadan, especially in the last ten days. It is also desirable throughout the year. Whoever vows to retreat must fulfill his vow as retreat becomes obligatory for him. The shortest period for i3tikaf is a moment sufficient to say “Glory be to Allah”. The Maliki School of jurisprudence, however, considers the shortest period for retreat to be one day and one night.

Conditions for the validity of i3tikaf

Islam.
Sanity.
Discernment.
Intenment.
Purity from the ritual uncleanliness, menstruation, or parturition.
Fasting, if i3tikaf is obligatory (I.e., if it is vowed).
To take place inside the mosque. The woman is allowed to retreat in the place she devoted for worship in her house. She must have her husbands consent before she assumes retreat.

Manners of I3tikaf

To choose the best mosque and these are: the Holy mosque, then the prophets mosque, and then the Aqsa mosque, then the congregational mosque.
To occupy oneself with worship Allah i.e., reading the Quran, reading the prophets sayings, remembrance of Allah, praying, studying religious matters, and invoking Allah's forgiveness.
To fast during the days of I3tikaf.
To keep away from any unnecessary mundane talk.

Acts which spoil the I3tikaf

Sexual intercourse whether during the day of the night, even if no ejaculation occurs.
To ejaculate, whether during the day or the night, for a reason other then sexual intercourse, such as kissing, thinking, looking lustfully or the like.
Menstruation or parturition for the woman. She can resume her lctikaf once her menstruation or parturition period is over.
Insanity or loss of senses due to alcoholics of the like.
To faint, if it lasts for several days.
To break ones fast deliberately, if ltikaf is combined with fasting.
To intend breaking the ltikaf, even if one does not actually break it.
Apostasy.
To leave the mosque if ltikaf is vowed (and hence obligatory ), unless the purpose of leaving the mosque is to urinate, to take a bath after impurity caused by wet dreams, or to buy food In case the person observing ltikaf cannot find anyone to bring him the food. In all these cases one should return to the mosque once he fulfills the needs for which he left the mosque.

If ones ltikaf is voluntary and was spoiled as a result of any of in which he observes ltikaf. He can initiate a new ltikaf new intention if he so wishes.

If however, ones ltikaf is voluntary and was spoiled as a result of any of the previously mentioned reason, he should repeat ltikaf all over again, disregarding the period in which he observed the retreat.

Actions not recommended during ltikaf

Not to take sufficient quantities of food, water, clothing and any other personally needs, before assuming ltikaf.
To assume ltikaf while being unable to provide oneself or ones family with their needs.
To occupy oneself with selling, buying or concluding contracts.
To be occupied with ones jib duties inside the mosque ( the job from which one earns his living ).
To perform action that are not required during ltikaf such as funeral prayers (Al Athan ) etc….unless such action are necessary.
Cupping or letting blood (to pull out excess blood in the body by cutting the body by cutting the skin with a sharp tool).
To eat or drink outside the mosque in a place close to the mosque such as its courtyard. If such a place is far away from the mosque, ltikaf is spoiled.
To argue with or insult each other or call each other by offensive nicknames.

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