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by Abdul Azeez

Fasting is another form of worship found universally in the world religions. Although there are vast differences regarding the mode of fasting and the conditions applied to it, the central idea of fasting is present everywhere. Where it is not mentioned clearly, it is likely that it may gradually have either been discontinued or have petered out through gradual decay in practice.

The Holy Quran states: O ye who believe! fasting is prescribed for you as it was prescribed for those before you, so that you may become righteous. (Holy Quran: 2 - 184.)

'The month of Ramadhan is the month in which the Quran was revealed as a guidance for mankind with clear proofs of guidance and discrimination. Therefore, whosoever of you is present at home in this month let him fast therein. But who so is temporarily sick or is on a journey, shall fast the same number of other days. Allah desires ease for you and He desires not hardship for you, and He desires that you may complete the number, and that you may exalt Allah for His having guided you and that you may be grateful,' (Holy Quran: 2 - 186)

Fasting in Islam is a highly developed institution, and needs to be studied in depth. There are two types of injunctions with regard to fasting. One relates to obligatory fasting and the other to optional. The optional fasting is so well promoted that it becomes a part of the righteous Muslim's way of life. Although a majority of Muslims do not go beyond the month of obligatory fasting, some keep fasts now and then particularly when in trouble. As it is expected that the prayers offered in fasting are more productive, some people keep extra fasts to ward off their problems, but some do it only for the sake of winning Allah's special favours. There is no limit to this, except that the founder of Islam strongly discouraged those who had vowed to fast continuously for their whole life. The Holy Prophet (PBUH) often observed a fast on Monday and Thursday but He did not approve of a voluntary fast being observed on a Friday and the two festival days.

Subject to the permissible exemptions the observance of fast is obligatory upon every adult Muslim? during the month of Ramadhan, the ninth month of lunar calendar current by in Islam. As the lunar year is shorter by about eleven days than the solar year, Ramadhan rotates through the year and the seasons, arriving eleven days earlier every year. Thus in every part of the earth, it progresses through every season in turn. This creates a universal balance for the worshippers. Sometimes the fasting in winter months is easy as far as the days go, in comparison to the long winter nights, while during the summer months the days become long and exacting. As the lunar months keep rotating around the year, so Muslims in all parts of the world have some periods of easy fasting and some of arduous fasting. The month of Ramadhan begins with the appearance of the new moon and ends with the next appearance of the new moon.

In fact, Islam is a practical religion. It does not give any commandment which is impossible of compliance. Hence, while referring to its injunctions about fasting, the Quran makes it clear that whosoever is ill or is on a journey should not fast but should redeem the omission by fasting an equal number of days at some other time when the sickness is gone and the journey is over. And also such people, who include old men and raw youths and weakly persons, i.e., those who are not actually sick but whose physical condition or general health is such that they are unable to fast without running the risk of injuring their health, and pregnant women and mothers giving suck to their children, may not fast but should make amends for their non-observance of each day's fast by feeding a poor man according to their standard of food.

Muslim children are brought up in an atmosphere of respect for and devotion to the values indicated by the faith. Very early they begin to exhibit an eagerness to practice them. Parents have often to restrain young children from observing the fast. They are trained into endurance of the rigours of the fast through a gradual process, spread over a number of years. A child of twelve or thirteen may be permitted to observer the fast on three or four days at intervals during one Ramadhan. The following year, he may be permitted to increase the number to eight or ten. In the third year he may be content with fasting on each alternate days. In the fourth year, he would be ready to assume the full obligation.

Fasting in Islam begins everywhere at the first appearance of dawn, and ends with sunset. During this period one is expected to abstain from all food and drink completely. It is not just physical hunger and thirst that constitute the Muslim fast, but the nights prior to the beginning of the fast acquire a far more important character and play a central role in the institution of fasting. The Muslims wake up many hours before dawn for individual prayer and the remembrance of God. Also the Holy Quran is recited in every Muslim house much more than in ordinary days. A greater part of the night is thus spent in spiritual exercises which make upto the very essence of fasting.

During the day, apart from restraining from food and water, all Muslims are particularly exhorted from vain talk, quarrels and fights, or from any such occupation as is below the dignity of a true believer. No indulgence in carnal pleasure is allowed; even husband and wife during the day lead separate lives, except for the formal human relationship common to all people.

The fast must not be continued beyond sunset even if nothing is immediately available for terminating the fast, save a few drops of water, a pinch of salt or sugar, a bit of stale bread or a dried date, etc.

If during the fast, food or drink should be swallowed in complete forgetfulness of the fast, that would not vitiate the fast and the fast should be completed till nightfall. Should, however, something be swallowed through carelessness, even involuntarily, the fast is vitiated and cannot be continued.

It is customary and is considered desirable that a light breakfast should be taken immediately before the commencement of the fast. The breaking of the fast after sunset should not be made an occasion for gorging oneself with food and drink. This would be in contravention of the fast and would be a departure from the example of the Holy Prophet, on whom be peace, which must be adhered to. It could also prove harmful to health.

The true purpose of Ramadhan, as of all forms of Islamic worship is to draw people closer to Allah. Though normal pursuits and occupations are carried on as usual, the emphasis on moral and spiritual values and concentration on them are intensified, and everything is subordinated to the main purpose. The hearing, the sight, the tongue, the mind are all under stricter control. For instance, not only vain talk, but much talk is also eschewed, so that there should be greater concentration on remembrance of Allah and reflection upon His attributes. The Holy Prophet said: 'He who abstains from food and drink during the period of the fast but does not restrain himself from uttering a falsehood starves himself to no purpose'. It is related of him that during Ramadhan, his own concern for and care of the poor, the needy, the sick and the orphan was intensified manifold, and that his charity knew no limit.

The institution of fasting is extremely important because it cultivates the believer in almost every area of his spiritual life. Among other things, he learns through personal experience about what hunger, poverty, loneliness and discomforts mean to the less fortunate sections of society. Abstention from even such practices during the month of Ramadhan as are permissible in everyday life plays a constructive role in refining the human character. 

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