A Few Benefits of the Fast

In Islam, the spiritual, social, economic, political and psychological benefits of fast are interrelated, each affecting the other. Rituals regulate the Muslims’ social and individual life and bring them closer to their Creator. A combination of fast, prayers, and meditation may be the very best dose for any and all psychological, financial, and spiritual ills from which one may be suffering. They purify the soul, cleanse the intention, and bring about an abundance of good from the Almighty Who is ever-watching over us and Who desires nothing but good for His sincere servants.

On p. 353, Vol. 94, of Bihar al-Anwar, al-Majlisi traces a saying of Imam Muhammad al-Jawad (as) saying that if one fasts at the beginning of a month, reciting in the first rek'at the Fatiha once and al-Ikhlas thirty times (i.e., as many as the maximum days of the lunar month), and the Fatiha once and al-Qadr thirty times in the second rek’at following that with offering the poor something by way of charity, it will dispel everything about which he apprehensive during the entire month. Two other rek’ats are prescribed in the same reference as having even a greater effect on a eliever’5 life: Imam al-Jawad (as) is quoted saying, "Whoever offers two optional rek’ats at the very beginning of the month of Ramadhan, reciting in the first the Fatiha and the Fath, and in the other whatever urak (Qur’anic chapter) he likes, Allah, the most Exalted One, will tot let him suffer anything bad during his entire year, and he will remain thus protected till the next year."

During the month of Ramadhan, the believers learn to curb heir desires and check them against transgression, extravagance, and he yielding to the lower desires, all of which degenerate man and wing him to the pit of self-destruction and annihilation. East fosters strong will, teaches patience and self-discipline, the ability to bear hardship and tolerate hunger and thirst. In shod, it brings about a clear victory over one’s illicit desires and selfish impulses. It regulates and systemises the energies of instincts. It trains the body to submit

O lofty spiritual impulses. It safeguards the body’s health by protecting it against extravagance. It grants its organs a respite so that hey may be ready to resume their activities. As medical science has roved, it is a medicine for many bodily and nervous ailments. It is a moral education, nourishment of supreme virtues. It teaches the believer to abandon vices, to control emotions and instincts, to curb be tongue against saying what is wrong or inappropriate and the conscience against contemplating upon wrongdoing or subversion. It promotes the spirit of unity among members of the fasting community; it teaches them humility and humbleness and instils within them be feeling of equality before Allah subhanahu wa taala. The rich ave to observe it as well as the poor, the women as well as the men, he influential and powerful as well as the weak and downtrodden. They all have to observe the fast. It promotes the spirit of charity and compassion towards the poor and the needy, and it reminds each believer of the needs of other believers. Muslims share with each other Allah’s blessings unto them. The believers strengthen their ties with the Almighty, since they express through fast a continuous desire) obey His Will and carry out His commandments.

They also strengthen their ties with one another, since the month of Ramadhan the month of giving. It is the month for productive social interactivity. Islam places a great deal of emphasis on moral excellence during this holy month. The holy Prophet of Islam (pbuh) has said, "One who, while fasting, neither guards his tongue from telling lies nor refrains from doing bad deeds does not respect his fast, while Allah does not approve of mere abstention from food. When you fast, you should not speak ill of anybody, nor should you be boisterous or noisy. If anybody speaks ill of you or tries to pick a quarrel with you, do not respond to him in the same manner; rather, simply tell him that you are fasting."

The institute of the fast is one of the signs of the Almighty’s mercy on those who adhere to His divine creed, and it is never meant to put a hardship on anybody. The Almighty does not gain any benefit from putting hardship on anyone; on the contrary, He always tries to pave the way of happiness for His servants in this life and the life to come, and sometimes He even "pushes" them to do what is good for them, as is the case with making the fast of the month of Ramadhan obligatory on every believing man and woman.

But if you afford this great month a sincere and profound welcome, you will receive your rewards in many, many ways both in the short life of this fleeting world and in the eternal abode, InshaAllah. Page 83, Vol. 1, of the first edition of al-Kulayni’s AI-Kofi, as al-Majlisi tells us on p. 354, Vol. 94, of his own Bihar Al-Anwar, citing his own father quoting his mentor Shaykh the renowned faqhi Ali ibn Muhammad al-Madayni quoting Sa’eed ibn Hibatullah al-Rawandi quoting Ali ibn AbdelSamad al-Naisapuri quoting al-Dooryasti quoting Shaykh al-Mufid saying that on the first day of the month of Ramadhan, one ought to supplicate thus:

Lord! The month of Ramadhan has arrived, and You have required us to fast during it and revealed the Qur’an as guidance to people and a clear distinction of the guidance and the right criteria. O Lord! Help us observe its fast; accept the same from us; receive our fast from and safeguard the same for us in an ease from You and good health; surely You can do everything.

What Breaks the Fast

Any of the following invalidates the fast: eating or drinking, sexual intercourse, telling lies about Allah and/or His Messenger (pbuh), immersing the entire head in water, deliberate inhalation of smoke, discharge) till dawn, masturbating, taking injections whereby nourishing liquids reach the stomach, deliberate vomiting, intentionally passing an object through the throat or any other natural opening... Travelling, that is, going from your place of residence to a place situated at least eight farasildi (about twenty-seven and a half miles, or fifty miles according to some scholars) requires you to break your fast and to make up for it later on in equal number of days missed. Deliberately breaking the fast requires a kaffara (atonement) which is either the feeding of sixty poor persons, or fasting for sixty consecutive days for each day missed. If the fast is broken accidentally, qaza (making up) suffices.

Every adult and mentally sound male or female Muslim is required to fast starting twenty minutes before dawn and till sunset. Al-Majlisi, on p. 352, Vol. 94, of his Bihar ofAnwan, cites a number of Shi’a scholars saying that they heard Imam Abu Ja’fer al-Baqir (as) saying, "Telling lies breaks the fast, and so does a second look at another woman, in addition to oppression, be it little or much."

One who misses fasting a number of days during the month of Ramadhan due to travelling, forgetfulness, ignorance of the fact that those days were the days of the month of Ramadhan, sickness, menstruation or childbirth, are required to make up in equal number of days missed. Those who suffered from temporary insanity or who faint before having the chance to make the intention to fast, those who are afflicted with an ailment which causes them to be constantly thirsty and have no hope of healing, or because of old age that renders them feeble, do not have to make it up, nor do they have to offer kaffara, atonement. One who falls sick during the month of Ramadhan and a year passes before being able to fully recover is, of course, not required to make up but to pay the compensation which is providing the needy and deserving poor, or providing one such person, with three quarters of a kilogram of food for each day missed. If one’s father dies owing either prayers or fast, his oldest son is required to make up on his father’s behalf, but a son is not required to make up on behalf of his deceased mother.

Fast is not accepted without the five daily prayers. Exempted from the fast are children, the mentally retarded and old men and women who find it too hard to observe. If they can fast in other months to make up, it will be best for them. If they cannot make up, then they do not have to offer kaffara either. Women during their menstrual period are not only exempted from fasting, they are forbidden from fasting, but they will have to make it up later on.

As soon as their period ends, they must take their ghusul (ceremonial bath) and resume the fast. Women breast-feeding their infants and whose natural milk is not sufficient, as well as women during their prenatal period, may break their fast if it harms their infants. They, too, have to make up for the fast.

Do not say "Ramadhan"

On p. 232, Vol. 7, of Wasail al-Shi’a, and also on p. 69, Vol. 4 (old edition), of Al-Kafi, Imam Abu Ja’fer al-Baqir (as) is quoted saying, "Do not say ‘this is Ramadhan,’or ‘Ramadhan has gone,’ or ‘Ramadhan has approached,’ for Ramadhan is one of the Names of Allah, the most Exalted, the most Great, and He neither comes nor goes; things that die come and go. Instead, you should say ‘the month of Ramadhan, for [in this case] the month will simply be identified, whereas the Name belongs to Allah, Exalted is His mention, whereas the month wherein the Qur’an was revealed is made by Allah a month for hopeful anticipation as well as of stern warnings.

Al-Majllsi quotes the same in his Biharal-Anwar, citing Ibn Babawayh alQummi’s Thawab al-A‘mal wa ‘Iqal al-A ‘mal. Imam al-Baqir (as) here is simply repeating what the Messenger of Allah (pbuh) had said as quoted by Imam Ali ibn Abu Talib, peace be upon him, thus: "Do not say ‘Ramadhan,’ for you do not know what Ramadhan really is; instead, you should say just as the Almighty Allah has said in His Glorious Book ‘the month of Ramadhan,’ and whoever says ‘Ramadhan’ [only], let him both pay sadaqa (alms) and kaffara (atonement) so that his sin may be forgiven." (AI-Saduq, in his Connotations of the News, quoting Hisham bin Salim. Also in Basaair al Darajat by Sa’ad ibn Abdullah).

History and Types of Fast

Imam al-Hasan ibn Ali ibn Abu Talib, peace be upon them, is quoted on p. 49, Vol. 2 of al-Saduq’s book Man Ia Yahdaruhu al-Faqih saying that a group of Jews once visited the Messenger of Allah (pbuh) and the most learned man among them asked him about several issues one of which was: ‘Why did the Almighty enjoin fast upon your nation during day-time for thirty days after having required previous nations to fast for a longer period of time?" The Messenger of Allah (pbuh) said: When Adam ate of the forbidden fruit, food remained in his stomach for thirty days; therefore, Allah enjoined Adam’s offspring to spend thirty days suffering from hunger and thirst, and what they eat during this period of time [during the night] is due only to His own favor upon them just as it was His favor upon Adam.

This is why Allah enjoined my nation to fast.’ Then the Messenger of Allah (pbuh) recited this verse: "Fasting is prescribed for you, as it was prescribed for those before you, so that you may guard (yourselves) against evil. (Fast) for a certain number of days" (Holy Qur’an, 2:182). The Jew, therefore, said, "You have, O Muhammad, said the truth; so, what is the reward of one who fasts?’ The Prophet (pbuh) answered, "No believer fasts during the month of Ramadhan seeking nearness to Allah without the Almighty granting him seven merits: 1) anything haram (prohibited) in his body will be compressed and extracted; 2) he becomes closer to achieving the mercy of Allah; 3) he will have atoned the sin of his father Adam (as); 4) his death agony will be reduced; 5) he will receive an assurance against undergoing the pain of hunger and thirst on the Day of Resurrection; 6) Allah will grant him a clearance from hell; and 7) Allah will feed him of the good things in Paradise." The Jew said, "O Muhammad! You have surely said the truth." This tradition has been recorded on page 378, Chapter 109, of al-Saduq’s book ‘halal-Sharai’.

As regarding its types, these vary. They differ according to the differences among the creeds, sects, nations and their respective customs. Its objectives, too, vary, although the most significant of them and the most outstanding is to purify the body and the soul from material and non-material venoms. Among its types is one referred to by the Holy Qur’an as silence and abstention from any vain discourse. An example is the address of the Almighty to Virgin Mary (as) in which He commanded her, when confronted by others who resented the birth of Christ (as), to say: "I have surely vowed [to observe] a fast to the Beneficent God, so I shall not speak to anyone today’ (Holy Qur’an, 19:26). Muslims have learned from their Lord, the Praised and the Exalted One, that fast is one of the atonement’s for:

• Shaving the head during the pilgrimage (while one is still wearing the ihram) due to a valid excuse such as sickness or a head injury,

• The inability to offer sacrifice (i.e., hadith),

• Killing an ally by mistake,

• Violating an oath,

• Hunting while still wearing the ihram,

• In the case of zihar. ("Your back," an Arab during Jahiliyya may say to his wife, "looks to me like the back of my mother!" Striking such a similitude is called zihar.)

Forty types of Fast

Although the above chapter dealt with the types of fast, we decided to expand this discussion and quote for you from "Bab al-Sawm," chapter dealing with fast, on pp. 52-54, Vol. 2, of Man Ia Yahdunihu al-Faqhi by the nation’s mentor Shaikh Abu Ja’fer Muhammad ibn Ali ibn al-Husain ibn Babawayh al-Qummi al-Saduq who indicates the following:

Al-Zuhri (one of the companions of our fourth Imam Ali ibn al-Husain ibn All ibn Abu Talib Zainul-Abidin al-Sajjad, peace be upon him and his posterity as well as progeny) is quoted saying, "Ali ibn al-Husain, peace be upon them, asked me once, ‘Where did you come from, O Zain?’ I said, ‘From the [Prophet’s] mosque.’ ‘What were you discussing?’ he asked me. ‘We discussed the fast,’ said I, ‘and we all agreed that the only obligatory fast is the fast of the month of Ramadhan.’ He said to me, ‘O Zuhri! It is not as you all say. Fast is of forty different types: ten are as obligatory as the fast of the month of Ramadhan; ten are prohibited; fourteen are optional: one may fast during them or he may not; add to that the three different kinds of conditional fast. Add also: disciplinary fast, permissible fast, and the fast making up for one who had to go on a journey or who fell sick.’ Said I, ‘May I be sacrificed for your sake! Please explain them to me."

The Imam (as) stated the following:

"Obligatory fast includes the fast of the month of Ramadhan and of two consecutive months for each one day deliberately missed of the month of Ramadhan, and the fast of two consecutive months as an atonement for zihon. Allah, the most Sublime, the most Exalted, says, ‘(As for) those of you who put away their wives by likening their backs to the backs of their mothers, these are not their mothers; their mothers are no other than those who gave birth to them, and most surely they utter a hateful word and a falsehood, and most surely Allah is Pardoning, Forgiving. (As for) those who put away their wives by likening their backs to the backs of their mothers then recall what they said, they should free a captive before touching each other; to that you are admonished (to conform), and Allah is Aware of what you do. But whoever has no (such) means, let him fast for two months succesively before they touch each other’ (Holy Qur’an, 58-2-4).

Another (such type of obligatory fast) is fasting two successive months if a Muslim kills another Muslim by mistake and is unable to free a slave; this is obligatory on account of the verse saying: ‘And whoever kills a believer by mistake should free a believing slave, and blood-money should be paid to his people unless they remit it as alms; but if they be from a tribe hostile to you and he is a believer, the freeing of a believing slave (suffices), and if he is from a tribe between whom and you there is a covenant, the blood-money should be paid to his people along with the freeing of a believing slave; but if he cannot find (a slave), he should fast for two months successively a penance from Allah, and Allah is Knowing, Wise’ (Holy Qur’an, 4:92).

Another (such obligatory fast) is fasting three days as an act of atonement for breaking an oath if one is unable to feed the needy; Allah, the most Sublime, the most High, says, ‘Allah does not call you to account for what is vain of your oaths, but He calls you to account for making deliberate oaths; so, its expiation is the feeding of ten poor men out of the middling (food) whereby you feed your families, or their clothing, or the freeing of a slave; but whosoever cannot find (means), he, then, should fast for three days; this is the expiation of your oaths when you swear’ (Holy Qur’an, 5:89).

All types of such fast are consecutive, not a day now and a day then.

"And the fast on account of causing an injury to the head while shaving it while performing the pilgrimage rites is also obligatory; Allah Almighty says, ‘Whoever among you is sick or has an ailment of the head, he (should effect) a compensation by fasting or offering alms or sacrificing’ (Holy Qur’an, 2:196). So he is given in this verse an option: if he chooses to fast, he should fast for three days. And the fast of one who cannot offer a sacrifice at the pilgrimage is also obligatory; Allah Almighty says, ‘Whoever benefits by combining the visit with the pilgrimage (should take) what offering is easy (for him) to obtain; but he who cannot find (any offering) should fast for three days during the pilgrimage and for seen days when you return; these (make) ten (days) complete’ (Holy Qur’an, 2:196). And the fast of one who hunts while still wearing the ihram is also obligatory.

Allah, the most Exalted, the most Sublime, says, ‘O you who believe! Do not kill game while you are on pilgrimage, and whoever among you kills it intentionally, the compensation (for it) is the like of what he kills, from the cattle, as two just persons among you shall judge, as an offering to be brought to the Ka’ba or the expiation (of it) is the feeding of the poor or the equivalent of it in fasting so that he may taste the unwholesome result of his deed’ (Holy Qur’an, 5:95)."

Then the Imam (as) turned to al-Zuhri and asked him, "Do you know how its equivalent is met by fasting, O Zuhri?" The latter said, "No, indeed, I do not know." Imam Zainul-Abidin (as) then said, ‘The game is first to be estimated, then the estimated value is to be measured by its equivalent in charity, then such a measure is to be weighed, so he should fast one day for each half a measure unit. And the covenant (nathr) fast is obligatory, and so is the fast of i’tikaf.

As regarding the prohibited fast, it is forbidden to fast on Lid al-Fitr, Lid al-Adha, the three days of tashreeq (Tashneeq means the cutting and sun-drying of sacrificed meat. The three days referred to are the ones that follow Lid al-Adha, the Feast of Sacrifice, when sacrificial meat is cut to pieces then naturally sun dried.) and the fast of doubt: Allah ordered us to fast it with the month of Sha’ban and anyone among us is prohibited from singling himself out to fast when everyone else is not sure whether it is the inception of the month of Ramadhan or not."

I said to him, "May I be sacrificed for you, but if he did not fast during the month of Sha’ban, what should he do?’ The Imam (as) said, "He should make the intention on the uncertain night that he is fasting the month of Sha’ban; so, if it turns out to be the month of Ramadhan, he will receive his reward, but if it becomes evident that it was, indeed, the month of Sha’ban, he will not have committed any harm." I then asked him, "How can voluntary fast make up for a compulsory one?" He (as) said, "If someone voluntarily fasts one day during the month of Ramadhan without knowing that it is the month of Ramadhan, then he finds out that it was, should he fast again? The obligation is regarding the day itself. The wisal fast (To fast the wisal fast means to fast only the last day of each lunar month) is prohibitive, and to fast each day of your life is likewise prohibitive.

"As regarding optional fast, it is to fast on Fridays, Thursdays, and Mondays, the white (beed) days (The author of Lisan al-Arab tells us on p. 124, Vol. 7, that these are the 13th, 14th and 15th days of the Islamic calendar month, adding, ‘They are called beed, white, because the moon shines during them), the fast of six days during the month of Shawwal following the month of Ramadhan, the fast on the standing day at Arafat, and the day of Ashura; all these occasions are optional; one may or may not fast during them. As regarding the fast by permission, a woman cannot fast an optional fast without the permission of her husband; a slave may not observe an optional fast without the permission of his master; and a guest may not fast -an optional fast except with the permission of his host; the Messenger of Allah (pbuh) has said, ‘Whoever visits some folks, he should not observe an optional fast except with their permission.’

As regarding disciplinary fast, a boy reaching adolescence is ordered to fast when he reaches the age of adulthood, though it is not obligatory on him to do so. Likewise, if one is forced due to a sudden ailment to break his fast at the inception of the day, then he gains his strength thereafter, he should fast the rest of the day as a self-disciplinary act although he is not obligated to do so. Likewise, if a traveller eats at the beginning of the day then reaches home, he should abstain from eating the rest of the day as a self-disciplinary act and not as an obligation. As regarding the fast of one who forgets and eats or drinks, or if he does so only as a measure of taqiyya (Taqiyya means to do something involuntarily in order to safeguard one’s life, honour, or possession. It is a last resort when one feels seriously threatened and without, by doing so, harming anyone else), without doing so on purpose, Allah, the most Exalted, the most Great, has permitted him to do so and will reward him for it.

As regarding the fast when travelling or suffering from an ailment, there is a great deal of difference of opinion in its regard. Some people say that he should fast, whereas others say that he should not.

As far as we (Ahl al-Bayt [as]) are concerned, we are of the view that one should break his fast during both cases; so, if he fasts during his trip, or when sick, he has to make it up because Allah, the most Exalted, the most Great, says:

"And if one of you is sick or travelling, (the fast of) a number of other days (suffices)’."