Indeed, the fast is only virtuous due to two
significant concepts. Firstly, it is a secret and hidden action thus, no
one from the creation is able to see it. Therefore showing off cannot
enter into it. Secondly, it is a means of subjugating the enemies of
Allah. This is because the road that the enemies (of Allah) embark upon
(in order to misguide the Son of Adam) is that of desires..
Know that in the
fast is a special quality that is not found in anything else. And that
is its close connection to Allah, such that He says: “The fast (Sawm) is
for Me and I will reward it.” [al-Bukhari and Muslim]
«الصوم لي وأنا أجزي به» رواه البخاري ومسلم
This connection
is enough to show the high status of fasting. Similarly, the Ka`bah is
highly dignified due to its close connection to Him, as occurs in His
statement, “And sanctify My House.” [al-Hajj 22:26]
{وَطَهِّرْ بَيْتِيَ} الحج: 26
Transliteration: watahhir baytiya
Indeed, the fast is only virtuous due to two significant concepts. Firstly, it is a secret and hidden action thus, no one from the creation is able to see it. Therefore showing off cannot enter into it. Secondly,
it is a means of subjugating the enemies of Allah. This is because the
road that the enemies (of Allah) embark upon (in order to misguide the
Son of Adam) is that of desires. And eating and drinking strengthens the
desires. There are many reports that indicate the merits of fasting,
and they are all well known.
The recommended acts of fasting
The pre-dawn meal
(suhur) and delaying in taking it are preferable, as well as hastening
to break the fast and doing so with dates. Generosity in giving is also
recommended during Ramadan, as well as doing good deeds and increasing
in charity. This is in accordance with the way of the Messenger of Allah
(prayers and peace of Allah be upon him).
It is also
recommended to study the Qur’an and perform i`tikaaf during Ramadan,
especially in the last ten days, as well as increasing upon the exertion
(towards doing good deeds) in it.
In the two
Sahihs, `Aa’ishah said, “When the (last) ten days (of Ramadan) would
come, the Prophet would tighten his waist-wrapper, spend the night in
worship, and wake his family up (for prayer).”
«كان النبي صلى الله عليه وسلم إذا دخل العشر شد مئزره، وأحيا ليله، وأيقظ أهله» رواه البخاري ومسلم
The scholars have mentioned two views concerning the meaning of “tighten his waist-wrapper”:
The first: It means the turning away from women.
The second:
It is an expression denoting his eagerness and diligence in doing good
deeds. They also say that the reason for his (prayers and peace of Allah
be upon him) exertion in the last ten days of Ramadan was due to his
(prayers and peace of Allah be upon him) seeking of the Night of Power
(Lailatul-Qadr).
An explanation of the inner secrets of fasting and its characteristics
There are three levels of fasting: The general fast, the
specific fast, and the further specific fast. As for the general fast,
then it is the refraining of the stomach and the private parts from
fulfilling their desires. The specific fast is the refraining of one’s
gaze, tongue, hands, feet, hearing and eyes, as well as the rest of his
body parts from committing sinful acts. As for the more specific fast,
then it is the heart’s abstention from its yearning after the worldly
affairs and the thoughts which distance one away from Allah, as well as
its (the heart’s) abstention from all the things that Allah has placed
on the same level. From the characteristics of the specific fast is that
one lowers his gaze and safeguards his tongue from the repulsive speech
that is forbidden, disliked, or which has no benefit, as well as
controlling the rest of his body parts.
In a hadith
reported by al-Bukhari: “Whosoever does not abandon false speech and the
acting upon it, Allah is not in need of him leaving off his food and
drink.” [Sahih al-Bukhari, Abu Dawud, al-Tirmidhi and Ibn Maajah]
«من لم يدع قول الزور والعمل به، فليس لله حاجة في أن يدع طعامه وشرابه» وراه البخاري وأبو داود والترمذي وابن ماجه
Another
characteristic of the specific fast is that one does not overfill
himself with food during the night. Instead, he eats in due measure, for
indeed, the son of Adam does not fill a vessel more evil than his
stomach. If he were to eat his fill during the first part of the night,
he would not make good use of himself for the remainder of the night. In
the same way, if he eats to his fill for suhur, he does not make good
use of himself until the afternoon. This is because excessive eating
breeds laziness and lethargy. Therefore, the objective of fasting
disappears due to one’s excessiveness in eating, for what is intended by
the fast is that one savours the taste of hunger and becomes one who
abandons desires.
Recommended Fasts
As for the
recommended fasts, then know that preference for fasting is established
in certain virtuous days. Some of these virtuous days occur every year,
such as fasting the first six days of the month of Shawwal after
Ramadan, fasting the day of `Arafah, the day of `Ashura, and the ten
days of Dhul-Hijjah and Muharram. Some of them occur every month, such
as the first part of the month, the middle part of it, and the last part
of it. So whoever fasts the first part of the month, the middle part of
it, and the last part of it, then he has done well. Some fasts occur
every week, and they are every Monday and Thursday.
The most virtuous
of the recommended fasts is the fast of Dawud (prayers and peace of
Allah be upon him). He would fast one day and break his fast the next
day. This achieves the following three objectives: The soul is given its
share on the day the fast is broken. And on the day of fasting, it
completes its worship in full. The day of eating is the day of giving
thanks and the day of fasting is the day of having patience. And Faith
is divided into two halves - that of thankfulness and that of patience.
It is the most difficult struggle for the soul. This is because every
time the soul gets accustomed to a certain condition, it transfers
itself to that.
As for fasting
every day, then it has been reported by Muslim, from the hadith of Abu
Qatadah, that `Umar (may Allah be pleased with him) asked the Prophet
(prayers and peace of Allah be upon him): ‘What is the case if one were
to fast every day?’ So he (prayers and peace of Allah be upon him) said:
“He did not fast nor did he break his fast -or- he did not fast and he
did not break his fast.” [Muslim]
«فقال عمر: يا رسول الله! كيف بمن يصوم الدهر كله؟ قال: لاصام ولا أفطر (أو قال) لم يصم ولم يفطر» رواه مسلم
This is concerning the one who fasts continuously, even during the days in which fasting is forbidden.
Characteristics of the most specific fast
Know that the one
who has been given intellect, knows the objective behind fasting.
Therefore, he burdens himself to the extent that he will not be unable
to do that which is more beneficial than it. Ibn Mas`ood would
fast very little and it is reported that he used to say: “When I fast, I
grow weak in my prayer. And I prefer the prayer over the (optional)
fast”. Some of them (the Sahabah) would weaken in their recitation of
the Qur’an whilst fasting. Thus, they would exceed in breaking their
fast (i.e. by observing less optional fasts), until they were able to
balance their recitation. Every individual is knowledgeable of his
condition and of what will rectify it.