The New Nation - Internet Edition

Mr. Tamizul Haque

Barrister-at-Law

Fasting was made obligatory for Muslims in the second year after the Hijrah, i.e. the Holy Prophet's (S.M.) migration from Makkah to Madina (which was to become the start of the Islamic lunar calendar). Thus, the obligation of fasting was decreed shortly before the ordinance of Jihad, or striving for Allah's cause. As a new duty, fasting was at first hard for the Muslims to observe. Those who found it too strenuous were, therefore, given a concession, requiring them instead to feed one needy person for every day of fasting they miss. A general recommendation to feed the needy is then made, either as a voluntary act in itself or by feeding more than the minimum number of needy people in lieu of fasting. "He who does good of his own account does himself good thereby." (Verse 184) This is followed by the recommendation that, apart from cases of illness or travel, fasting would be more beneficial and preferable despite the hardship or discomfort it might cause: "For to fast is to do good to yourselves, if you only knew it." (Verse 184) There is here an obvious element of education and training of will-power to enable Muslims to make the effort to fast. This also highlights the health benefits of fasting, in spite of the strain, all of which are important factors in the Islamic self-education process.

These recommendations were a step towards the withdrawal of the exemption for non-traveling healthy people and making fasting in the month of Holy Ramadan obligatory, as given in verse 185. The concession remained valid for elderly people who find fasting in Ramadan too strenuous and are not expected to be able to fast at a later date.

Imam Malik reports that Anas Ibn Malik, a Companion of the Holy Prophet Muhammad, lived to a very advanced age and was not able to keep the fast. He used to compensate by feeding poor people instead, Abdullah ibn 'Abbas, a cousin and learned Companion of the Holy Prophet, was of the opinion that the exemption has not been completely abrogated by the ruling of verse 185; it remains applicable to the elderly who are not able to keep the fast.

Ibn Abi Layla, a prominent scholar, says that he visited Ata one day in the Holy month of Ramadan and found him eating, Ata told me that, according to Ibn Abbas, the ruling of verse 185 superseded that of the one before it with respect to healthy non-traveling people, but the elderly were free not to fast if they fed instead one needy person for every day.

Fasting was made more appealing due to the fact that it is observed in Ramadan, the month in which the Holy Quran was revealed. This could be a reference to the fact that it was first revealed during Ramadan, or that most of it was revealed in it. It is a significant distinction since the Holy Quran is the definitive and timeless Book of the Muslim Community, its guiding light, the source of its strength and security, from which it has drawn all the enduring qualities and elements that have made it great. Without the gifts that the Holy Quran has given the Muslim Community, it would have become forgotten history long ago. As a token of gratitude to Allah almighty, Muslims observe the fast in the Holy Month of Ramadan during which the Holy Quran was revealed.

This verse establishes fasting in Ramadan as obligatory for all healthy non-traveling Muslims, with no concessions except for the elderly, as pointed out above. Whoever of you is present in that month shall fast throughout the whole month. It has thus become binding on all Muslims who either see the new moon of the lunar month of Ramadan themselves or learn of it by any other reliable means, to observe the fast in the Holy month of Ramadan but as this is a general order applicable to all, a reiteration of the concession given in special cases immediately follows: "But he who is ill or on a journey shall fast instead the same number of days later on."

The surah gives the Muslims yet another incentive to keep the fast: "Allah desires that you have ease. He does not desire that you be afflicted with hardship." (Verse 185) This statement encapsulates the fundamental principle on which all Islamic religious duties are founded. They are intended to be easy, not arduous. This indicates a generous and realistic outlook on life as a whole. It instills in the Muslim heart a tolerant, easy and agreeable attitude. Religious and social activities and responsibilities are discharged with ease, confidence and assurance, in the happy knowledge that Allah's purpose is to enable man to go through life with the minimum of hardship or discomfort.

To complete a whole month, sick people or those who travel in Ramadan and avail themselves of the special concession are required to make up for days missed by fasting an equal number of days at a later date in the year. You are, however, required to complete the necessary number of days (Verse 185)

Fasting is an occasion to celebrate Allah's Guidance, Glory and Grace. Hence the requirement "to extol and Glorify Allah for having guided you aright and to tender your thanks. "(Verse 185) It is a time during which believers can feel and appreciate Allah's favours and reciprocate with thanks, submission and gratitude. In so doing, Muslims cultivate the precious and vital quality of Taqwa, or Allah-fearing a main objective of fasting.

Thus we can see how evident Allah's grace is in the imposition of the duty of fasting which, on the face of it, seems hard and demanding. We can clearly see its educational and disciplinary benefits for a nation being prepared for the leadership of mankind, guided by a genuine fear of Allah, keen sense of accountability, and a vigorous conscience.

In Ayat 186 which speaks thus:

These verses 186 and 188 are not foreign to the subject of Ramadan, but emphasize its spiritual aspect. Here we are told of Prayer and the nearness of Allah, and in 188 we are asked not to "eat up" other people's substance.

In Ayat 187 which speaks thus:-

Men and women are each other's garments i.e. they are for mutual support, mutual comfort, and mutual protection, fitting into each other as a garment fits the body. A garment also is both for show and concealment. The question of sex is always delicate to handle: here we are told that even in such matters a clear, open, and honest course is better than fraud or self-deception. The sex instinct is classed with eating and drinking, an animal thing to be restrained, but not to be ashamed of. The three things are prohibited during the fast by day, but permitted after the fast is broken at night till the next fast commences.

Interposed among the verses dealing with fasting comes a verse reflecting a profound insight into human nature. It reaches to the deepest recesses of the human psyche, offering solace and ample rewards for keeping the fast in response to Allah's Commands (Verse 186).

The Holy Prophet is also reported to have said: "Your prayers shall be answered as long as you remain patient. Do not say, 'I have prayed but my prayer has never been answered!" (Related by al-Bukhari and Muslim).

A fasting person has the best chance of his prayers being answered. Abu Dawud al-Tayalisi relates on the authority of Abdullah ibn Umar that the Holy Prophet said: "The prayer a fasting person says at the time when he is about to finish his fast shall be answered." Accordingly, Abdullah ibn Umar, a learned Companion of the Holy Prophet used to gether his family together when breaking the fast and pray.

The surah then resumes its elaboration on the rules of fasting. It points out that, in addition to food and drink, married Muslims are permitted sexual intimacy with their spouses between sunset and dawn. It gives the exact time for the fasting, which extends from dawn till sunset. It points out that during any period when people retire to a mosque for worship in Ramadan i.e. itikaf, sexual intimacy is not permitted for married people.

They are as a garment for you, as you are for them. The word used to describe the marital relationship in the Arabic original is libas, literally meaning garment. Marriage does indeed cover and protect both spouses. Islam fully takes into account man's natural drives, instincts and desires. It elevates man, treating him as one integral entity. Accordingly, Islam responds to the needs of the flesh, incorporating them into a decent and virtuous context.

Honesty at all times

Within this context of fasting and abstention from food and drink, the surah sounds another warning, this time against usurping other people's possessions. The verse refers specifically to presenting false and fraudulent evidence before a judge or an arbiter in order to obtain a favourable judgment giving one the right to appropriate someone else's property. To reinforce the sense of deterrence, the warning follows immediately after reference to the bounds set by Allah and the call for more consciousness and fear of Him.

Judges decide on prima facie evidence, and the onus of honesty is on the litigants. They are left to their own conscience.

Thus we can see how this matter is also closely linked to Taqwa, or the sense of Allah-fearing, as was just retribution and fasting before it. These rulings represent parts of a harmonious and divinely ordained way of life, firmly bound together in a common framework of maintaining the fear of Allah, or Taqwa. This makes Islam a potent and well integrated system which cannot be fragmented or disconnected, taking some parts of it and discarding others. That would be a gross transgression and a most vile offence against Allah Almighty.