Worship in fasting

 Worship in fasting

Fasting - Worship

يَا أَيُّهَا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ الصِّيَامُ كَمَا كُتِبَ عَلَى الَّذِينَ مِنْ قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ َ

O you who believe, fasting is prescribed for you as it was prescribed for those that were before you, so that you may be God-fearing. (Holy Qur’an, 2:183)

أَيَّامًا مَعْدُودَاتٍ فَمَنْ كَانَ مِنْكُمْ مَرِيضًا أَوْ عَلَىٰ سَفَرٍ فَعِدَّةٌ مِنْ أَيَّامٍ أُخَرَ ۚ وَعَلَى الَّذِينَ يُطِيقُونَهُ فِدْيَةٌ طَعَامُ مِسْكِينٍ ۖ فَمَنْ تَطَوَّعَ خَيْرًا فَهُوَ خَيْرٌ لَهُ ۚ وَأَنْ تَصُومُوا خَيْرٌ لَكُمْ ۖ إِنْ كُنْتُمْ تَعْلَمُونَ َ

(Fast) A certain number of days. But whoever of you is sick or on a journey, then (he shall fast) the (same) number of other days; and for those who are able (with hardship to fast) a redemption by feeding a needy poor person. But whoever volunteers to do good it is better for him; and to fast is better for you, if you know. (Holy Qur’an, 2:184)

شَهْرُ رَمَضَانَ الَّذِي أُنْزِلَ فِيهِ الْقُرْآنُ هُدًى لِلنَّاسِ وَبَيِّنَاتٍ مِنَ الْهُدَىٰ وَالْفُرْقَانِ ۚ فَمَنْ شَهِدَ مِنْكُمُ الشَّهْرَ فَلْيَصُمْهُ ۖ وَمَنْ كَانَ مَرِيضًا أَوْ عَلَىٰ سَفَرٍ فَعِدَّةٌ مِنْ أَيَّامٍ أُخَرَ ۗ يُرِيدُ اللَّهُ بِكُمُ الْيُسْرَ وَلَا يُرِيدُ بِكُمُ الْعُسْرَ وَلِتُكْمِلُوا الْعِدَّةَ وَلِتُكَبِّرُوا اللَّهَ عَلَىٰ مَا هَدَاكُمْ وَلَعَلَّكُمْ تَشْكُرُونَ َ

The month of Ramadhan in which the Qur'an was sent down to be a guidance for mankind and as clear signs of guidance and a criterion (between right and wrong). Therefore, whoever of you is present at the month, fast it; and whoever is sick, or on a journey, then (fast) the (same) number of other days; Allah desires ease for you, and desires not hardship for you; so that you should complete the number (of days decreed), and exalt Adah for His guiding you, so that you might be thankful. (Holy Qur’an, 2:185)

A Definition Of Fasting

Originally, in Arabic the word as-saw·m meant al-Imsak i.e. to abstain totally from any act including eating, drinking, walking, speaking etc. Thus, the Arabs used to refer to a horse refusing to run or to be fed, as saw’m i.e. fasting.

As is clear the word saw'm is ancient and was used in a different context by the Arabs before Islam. Then, however it did not have the specific meaning give n to it by Islam as a term denoting a certain religious obligation.

As an Islamic term, it means to refrain intentionally from what breaks fasting.1

To a Muslim, fasting is not just refraining from eating and drinking but carries the added significance of worship, psychological comfort, morality and legislation. It is neither the irrational motionless Imsak of pre-Islamic Arabs nor the mere abstaining from eating and drinking, but is in fact the building of one's character, control over desires, and an inspiration towards social and scientific creativity.

Allah has commanded this sanctified duty and enjoined it on the Muslims, as He had enjoined it on the believing nations before. He assigned the blessed month, the month of Ramadhan, for every adult and healthy Muslim as a period of fasting. This sacred ordinance was prescribed by Allah, the Exalted for all believers and revealed in the preceding month of Sha' ban, nearly a year and a half after the Hijrah. 2

Gradually, the Almighty revealed numerous other verses about the month of Ramadhan and the rules of fasting. In the light of these divine injunctions, the Prophet expounded the merits of fasting, its significance, regulations, effects, benefits and great reward. Hence, Fasting is one of the pillars of Islam, and a religious duty for all those who believe in Monotheism, and consequently whoever denies it is a disbeliever.

It is an apparent sign of obedience, submission and servitude to Allah, the Exalted. By fasting, a Muslim expresses his submission to Allah's command, his response to His will, and the control over his own desires and wishes at the Almighty's behest. In Ramadhan a Muslim's abstaining from food, drink, sexual intercourse etc. during the prescribed hours, is the very manifestation of the creatures obedience to the Creator's Will.

This self-deprivation represents a state of self-control, and of overcoming carnal pleasure, desire and enjoyment, for the blissful love of Allah, His proximity, and the eagerness to obtain His consent. It is a triumph of pristine love over one's desires and wants. It characterizes the control over transient pleasures for the eternal ones promised by The Almighty.

This response to divine commandments represents and incarnates true servitude, and is a brilliant display of spirit, intellect and decisive will power.

By fasting, a person keeps himself away from the pleasures of life, with no preventive or hindrance factor, except that of obeying Allah and showing genuine devotion to His commands. A hadith succinctly explains this fact:

A fasting person is in a state of worship, even when (asleep) in bed, except when he backbites another Muslim.3

Every breath you take is (has the reward of) Tasbih (praise to Allah) and your sleep in worship.4

In a moving speech, the Messenger of Allah describes the believing soul that fasts for love of Allah out of truthfulness and sincerity, and thus the whole day becomes an altar of worship, and each and every activity of the fasting body, provided it abstains from loathsome acts, is nothing but worship embodied.

The Prophet describes the sleep of a fasting Muslim even the very breathing to be acts of worship, because they emanate from a body regarded as being in continual worship through abstaining from tasting delicious and lawful things, solely out of obedience to the Creator.

The Almighty Himself extols fasting and attributes it as a special blessing for mankind as is clear from a hadith Qudsi.

The Prophet said:

Allah, the Exalted says: Fasting is (exclusively) for Me and I will reward it.

The eighth Imam, Ali ibn Musa ar-Ridha (‘a) quotes his ancestor the Prophet (s) on the chain of authority of his noble forefathers:

O people, anybody who in this month cultivates good manners will walk over the Sirat (bridge to Paradise) on the day when feet will tend to slip.5

Fasting - Education And Social Reforms

All obligatory acts ordained by Allah, the Exalted such as Fasting, Prayer, Hajj (pilgrimage) Zakat (poor-tax) etc., are not mere rituals as some are bound to misinterpret, but are an elaborate form of spiritual, psychological, physical and social education.

Besides being a form of worship and a means by which the Muslim displays his submission to his Creator, they play a vital role in reforming and developing the soul and personality of an individual which in turn positively affects the society as an integrated whole.

The purpose behind fasting was not just to prevent eating, drinking and sexual intercourse during the prescribed hours but to refrain from all acts injurious to one's self and fellow humans so as to help build a virtuous and progressive society. A narration from the Prophet (s) says:

"The easiest duty enjoined by Allah on a fasting person is to forego food and drink”6

Thus, fasting has two evolutionary aims. The first is to protect a person from all forbidden acts such as backbiting, calumny, envy, lying, vain discourses and the like. And the second is to encourage and enhance the moral and spiritual level by such recommended deeds as reciting the Holy Qur'an, giving alms, meditating on one's past life and a more righteous future course, remembering Allah's favours and greatness, helping fellow-humans and the doing of various other good that benefits the self and the society.

Fasting therefore is an institution designed for educating the soul and casting it in an Islamic evolutionary mould. There are numerous Hadiths which guide a fasting Muslim towards divine bliss. Imam Ali ibn Abi-Talib (a), quoting his cousin the Holy Prophet (s), says: