AlSiyam.pdf

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Al-Siyam
"Fasting"
by El-Bahay El-Kholi
Translated by: M. Hawary Ahmad
Table Of Contents
fi Introduction
fi The Fast of Ramadan.
o The Merit of Fasting.
o The Merit Of Ramadan.
o The Merit Of Ramadan Fast.
o Regulation Governing The Fast of Ramadan.
o The Official Beginning And End of Ramadan.
o The Intention To Fast During Ramadan.
fi The Fast Of Doubtful Days.
o Things To Abstain From During The Fast.
o Things Which Spoil The Fast.
o Things Which Do Not Spoil The Fast.
fi Exemption From The Fast.
o Women Who Are Bleeding During Menstruation Or
Child-Birth.
o Pregnant And Nursing Women
o The Sick, and Persons Traveling
o Old Age.
fi Various Additional Regulations.
o Qada (Restitution).
o I'tikaf (Retreat) During Ramadan.
fi The Night of Preciousness (Laylat Al-Qadr).
fi Voluntary Fasting (al-Tatawwu').
o Forbidden Fasting.
Introduction
Almighty Allah said I "You who believe Fasting is prescribed for you as it was
prescribed for those before you, that you may (learn) self-restraint."
It is evident from this verse that fasting (siyam) is an ancient form of worship,
prescribed for us Muslims as well as other nations which preceded us, ever since the
time of Adam. Muslim scholars (ulamas) differed in their opinions as to what is
specifically meant by the reference in the verse.
"Fasting is prescribed for you as it was prescribed for those before
you..."
Some claimed that the verse referred to the time prescribed for the fast that is to
say, that Allah commanded the Jews and Christians also to fast during the month of
Ramadan. Jews and Christians, however, added more fasting days over and above
the days of Ramadan, then shifted the fasting from Ramadan to other dates.
Other scholars said that the reference deals with the nature of fasting, in that it is an
ordinance to abstain from things breaking the fast (muftirat) and forbidden acts
(mahzurat).
Some believed that the reference is concerned with fasting as being an obligatory
ordinance, that is, Muslims, Jews and Christians alike are called upon to observe it,
but that we differ from them as to the time during which it falls and the manner of
observance.
The commentary al-Manar has this to say of the fasting of Jews and Christians :
"Nowhere in the books of the Old Testament do we find any definite text to prove
that fasting was prescribed. We simply find praise of fasting and commendation of
those who fast. It is known that Moses has fasted for forty days and this proves that
fasting was considered a form of worship. Nowadays, Jews fast one week in
remembrance of the devastation of Jerusalem and they also fast one day in August.
It is reported that the Jews were ordered in the Torah to fast the tenth day of the
seventh month. They used to fast that day together with its night and it is probably
what they used to term ashoura. There are other fasting days which they observe."
Likewise, there is no evidence in the known gospels of the new Testament to prove
the obligatory nature of fasting so far as Christians are concerned. Fasting is simply
mentioned as praise-worthy and is considered a rite. A person who fasts is ordered,
according to the New Testament, to anoint his head and wash his face in order to
remove all outward signs of the fast for fear that he might seem a hypocrite like the
Pharisees. The best known and oldest of Christian fasts is that of Lent, which
precedes Easter. It is the same fasting period observed by Moses and Jesus and his
apostles. Church leaders prescribed other forms of fast including abstinence from
eating meat, fish, eggs and milk. There are differences, however, among the various
churches with regard to these prescriptions. Early Christians used to follow the
fasting procedure observed by the Jews, partaking of only one meal every twenty
four hours. It was later modified to fasting from midnight to mid-day.
According to the commentary Al-Manar, "Fasting is an ancient form of worship
recognized by previous religions - even heathen ones. It constituted an essential part
of every religion. It was known to the ancient Egyptians, from whom it passed on to
the ancient Greeks, who used to enforce it, principally, upon their women. The
Romans also observed the fast and pagans in India and elsewhere practise fasting to
this day"
Other pagans who observed the fast include:
1) The Sabaeans of Harran : they were ordered by their religion to abstain from food
and drink from sunrise to sunset for thirty days.
2) The Manoites (followers of Mani) : their religion commanded that they also abstain
from food and drink in the same manner and for the same period.
3) The Indians have certain holy days upon which they fast. For certain spiritual ends
they have to fast completely for a whole month. In order to attain some of those
spiritual objectives they may fast a whole year, breaking the fast only once on the
first day of each of the twelve months.
"That you may (learn) self-restraint." Allah followed up the command
to observe fasting by these words :
"That you may (learn) self-restraint..." since genuine fasting helps us
overcome lusts and thereby sets us at the beginning of the road
leading to perfection.
To take this path, it is necessary to be always on the alert lest those lusts afflict the
heart once more, and this is the meaning of taqwa or self-restraint.
(Taqwa) indeed, is a function of the heart and is a voluntary effort comprising the
elements of caution, alertness and fear of God. The Prophet used to point to his
chest saying:
"Here is the seat of taqwa."
According to Abu Sulayman al-Darani: The pious (al-Muttaqun) "are those whose
hearts are purified by Allah from all lusts." In fact, once a person's heart has been
thus purged, his actions will be for the sake of Allah, his speech addressed to Allah
and his fate controlled by Allah alone. This would be the road leading to perfection.
Al-Bustani was once asked to define a pious person (al-Muttaqi). He said : "He is one
whose speech is addressed only to Allah and whose work is meant for Allah".
Ubbay Ibn Ka'ab understood (taqwa) to mean cautiousness.
Once Omar asked him to define it and his reply was :
" Have you ever walked along a thorny road ?"
"Yes ." Omar answered ".
"What did you do ?" Ubbay asked.
Omar said : "I was cautious".
"That is taqwa", said Ubbay.

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