According to ‘Lantern of the Path’ written by Imam
Ja’far Sadqi (A): “The Holy Prophet (S) said, 'Fasting is a protection
from the calamities of this world, and a veil from punishment of the
next.’ When you fast, intend thereby to restrain yourself from fleshly
appetites and to cut off those worldly desires arising from the ideas of
Satan and his kind. Put yourself in the position of a sick person who
desires neither food nor drink; expect recovery at any moment from the
sickness of wrong actions. Purify your inner being of every lie,
spiritual impurity, heedlessness and darkness, which might cut you off
from being sincere for the sake of Allah.
Somebody said to one of the Companions, 'You are
already weak; fasting will weaken you further.' He said 'I am preparing
that fast for the evil of a long day,'. 'Patience in obeying Allah is
easier than patience in His punishment.' And the Messenger of Allah once
quoted Allah's words, 'Fasting is mine, and I do reward it.'
Fasting kills the desire of the self and the appetite
of greed, and from it comes purity of the heart, purification of the
limbs, cultivation of the inner and the outer being, thankfulness for
blessings, charity to the poor, increase of humble supplication,
humility, weeping and most of the ways of seeking refuge in Allah; and
it is the cause for the breaking of worldly desires, the reducing of
evil things, and the redoubling of good deeds. It contains benefits
which cannot be counted. It is enough that we mention some of them to
the person who understands and is given success in making use of
fasting, if Allah wills.”
Imam Ali said in Nahjul
Balagha, for everything that you possess there is purification (Zakat),
and purity (Zakat) of your-self is fasting. Further, it is written in
Nahjul Balagha that fast in the month of Ramadan for it is the shield
against chastisement. Allah has protected His believers by means of
prayers, and alms-giving, and suffering of the hardships of fasting in
the days in which it has been made obligatory, in order to give their
limbs peacefulness, to cast fear in their eyes, to make their spirits
humble, to give their hearts humility and to remove haughtiness from
them.
A brief secret of Fasting
One of the training effects
of Fasting on a person is that it discontinues the rule of habit and
desires and frees the person from the slavery of sensual desires. The
worst rule and most dangerous is the rule of bad habit and the slavery
of desires because usually the simple habit of tobacco gives a big loss
to the honor of a person and then what to say about other habits?
That person is free who is
not a slave to any habit and who with his firm intentions has control
over all of them. This type of freedom and spiritual perfection gives
strength and necessitates the firm steps, which originate from fasting.
Fasting awakens emotions and
sentiments. Wealthy and well to do people, who eat different varieties
of food the whole year are unaware of people who are hungry. The person,
who fasts, remembers the hunger of the poor and becomes aware of their
sufferings and as a result emotions and sentiments are awakened in them,
and this reduces the gap between various classes of people and reminds
them to fulfill the needs of the poor.
What would be a greater
benefit of fasting that the upper class and happy people taste hunger
and thirst due to the thinking about the needy, who if remain in their
existing state only, will increase the anger of their fire, which will
burn down each and everything and destroy all.
Fasting in the Holy month of
Ramadan shows equality and unity because in this month the happy and
poor people remain away from desires and lead similar life.
Allah loves those who
observe fasting and bestows on them a good reward. Observing fasting
means abstaining from eating drinking, and some other things. In the
month of Ramadan, Muslims observe fasting every day from the morning
until the sunset, when they eat again. After the fasting each day, the
first meal that we eat in the evening is called Iftar. When observing
fasting, we must first of all have intention (niyyah). This means that
we decide to observe fasting in obedience to the command of Allah.
Allah has made observing the
fasting an obligatory (wajib) act for Muslims so that we remember
Allah. We know ourselves better. We become more able to control our
desires. We remember the Hereafter. We get ready to do good deeds. We
store righteous acts for our future life. We gain experience of hunger
and thirst, and so remember the poor, and sympathize with them, and help
them. We become healthier. We may move ahead towards our desired goal
of perfection
.
Imam Jafar al-Sadiq (AS) has said: "A person who merely abstains from eating and drinking will not always be counted as one who is observing fast."
This means that when you observe fasting, your ears, eyes, tongue, etc.
must also be observing fasting and must not perform any unlawful
actions. Your hands, feet, and all the parts of your body must also be
observing fasting and must commit no sin. Only then will your fasting be
accepted by the Almighty Allah.
When you are observing
fasting, you must behave better than on other days. You must keep your
tongue from idle and useless speech. Don't tell lies. Don't make fun of
anyone. Don't quarrel and argue. Don't give way to jealousy. Abstain
from speaking ill of others and from fault-finding. Be more kind than
usual to people and make their life comfortable
For young men and women who
have reached adolescence (baligh), it is obligatory to observe fasting
during the month of Ramadan, unless it is medically harmful for them.
Children underage eat a
little with their families shortly before the fasting begins, and then
don't eat anything until noon, or until as long as they can. In this way
they share in the rewards of the fasting with the rest of their
family-members.
People who eat when they are
supposed to observe fasting, commit a sin. They must observe the
fasting for the number of days they have not observed the fasting
without any proper Islamic reason. Further, they must also observe
fasting for 60 days or feed 60 poor people for each day on which they
broke their fast.
Entertaining a guest for the Iftar is one of the best deeds to perform in the month of Ramadan. The Prophet (SA) has told us: "Whoever
invites a person observing fasting for Iftar, his sins will be forgiven
and the Almighty Allah would bestow on him goodness and blessings."
Some of the Prophet's (SA)
Companions used to say: "O Messenger of Allah, we all are not able to do
this" and the Prophet (S.A) would reply: "If not, then feed a person observing fasting even half a date, or offer him a glass of water."
From the social point of
view, it induces people to show practical sympathy to the deprived and
starving. Further, from the point of view of health and hygiene, its
curative and preventive value cannot be denied. It cleans the body
system internally and shakes off the unconsumed food which usually takes
the form of surplus fat and overweight, and becomes the cause of many
diseases and discomforts.
Relation between fast and strengthening of will‑power
We already know that it is
obligatory on all adult and sane Muslims., men and women, provided they
are not traveling, ill, too old or infirm, to keep fast during the month
of Ramadan. In other words, it is to abstain from eating, drinking,
coition, plunging head into water, swallowing thick airborne dust and
all other acts invalidating fast.
This holding out against
passions, enduring hunger and thirst and resisting carnal desire awaken
and arouse the dormant and secret inner force, provide an exercise in
self‑control and enable man to resist and not to succumb easily to the base desires like the outburst of lust, anger and selfishness.
Man is always subject to being over‑whelmed by a number of misleading desires such as
acquiring wealth by unlawful means, indulgence in illicit erotic
contacts, licentiousness, succumbing to temptations etc.
There are many desires,
passions and temptations which often flare up and give a blow to the
dignity and position of man. It is, however, possible that he may
increase his power of resistance and self‑control, show perseverance against every evil, not
succumb to every temptation and not respond to every call. At the time
of the outburst of an unlawful desire, he should exercise self‑restraint, use his common sense, look into the
future and keep the final result in view so that he may not sacrifice
himself to a transient passion.
To develop this resisting
power gradually one must have an occasion to fight against his desires
and personal pleasures. Fast provides such an opportunity. It renders
the required help in the development of this resistance. The Qur'an
describes the creative role of the fast especially in Ramadan in these
words:
“O’ you who have Faith! Fasting is prescribed for you as it was prescribed for those who have gone before you, so that you may guard yourselves (and remain firm against evils, sins and slips)". (Qur’an, 2:183).
“(Fast
for) a certain number of days. But whoever among you is sick or on a
journey, then (he shall fast) the same number of other days, and for
those who are hardly to do it, (there is) a redemption by feeding an
indigent. But whoever volunteers to do good, it is better for him; and
it is better for you that you fast, if you did (only) know." (Qur’an, 2:184).
"The
month of Ramadan that wherein 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 his home)
during the month, he shall fast therein and whoever is sick or on a
journey, he shall then (fast) the same number of other days; Allah
desires ease for you, and He does not desire hardship for you; so you
should complete the number (of days decreed) , and exalt Allah for His
having guided you, and that you glorify Him ." (Qur’an, 2:185).
As referred above, the Qur’an explains the philosophy of this humanizing worship in a short but meaningful sentence, says: "... so that you may guard yourselves (against evil) .”
According to what the Late
Kolayny says in his famous book (Al-Kafi, vol. 2, p. 18), piety is
rendered into one's restriction from sin. Most sins originate from wrath
and lust. Fasting brings the extravagance of this instinct under
control, which, consequently, decreases corruption and increases piety.
Yes, fasting effectively
streamlines the process of training the spirit of piety in all
dimensions of every field. Due to its great impact in training human
body and soul, as mentioned in the verse above, fasting is not appointed
only for Muslims but it had been practiced by the former nations, too.
A tradition narrated from Imam Sadiq (a.s.) says:
"The
pleasure found in (the phrase: ' O' you who have Faith! ' is so that)
it has removed the tiredness of this worship and effort." (Majma'-ul-Bayan, vol. 2, p. 27)
Above verses of Holy Quran
also mention that in order to reduce the hardship of fasting, it
commands to keep fasting for certain number of days and do not oblige us
to fast all the year. Quran also takes this duty of fasting off from
sick and from the travelers and advise them to fast when they recover
from sickness and return back from their travel.
Quran also excludes the
third group, those who are absolutely unable to fast, such as elderly
men, elderly women, the constant patients with chronic diseases, where
it says:
"... and for those who are hardly able to do it, (there is) a redemption by feeding an indigent. ..."
"... But whoever volunteers to do good, it is better for him ...”
And finally, at the end of
the verse, the fact is restated, which itself is another emphasis on the
philosophy of fasting, thus: "... And it is better for you that you fast, if you did (only) know."
This meaning also refers to
the fact that the worship of fasting, as other worships, does not add
anything to the Glory and Dignity of Allah but all its merits are for
the worshipper. Islamic traditions confirm the same meaning, too
.
The holy Prophet (p.b.u.h.) has said: “He who fasts during the fasting month for the sake of Allah, all his sins will be forgiven." (Tafsir-i-Maraqy, vol. 2, p. 69).
The last verse of this group
of verses (2:185) introduces the time of fasting and a part of its
ordinances and their philosophies. At first it says that those certain
days that you must fast are the month of Ramadan, and:
"The month of Ramadan is that wherein the Qur'an was sent down..." And this Qur'an is the same that is:
"...to be a guidance for mankind, and as clear signs of guidance and a criterion (between right and wrong) . ..."
Then again, the command for the passengers and the sick is restated and, as an emphasis, it says:
"...Therefore,
whoever of you is present (at his home) during the month, he shall fast
therein, and whoever is sick or on a journey, he shall then (fast) the
same number of other days; ..."
The repetition of the
ordinance of the sick and passenger in this verse and the previous one
may be for the purpose that some people, think that not to fast is
absolutely a disgraceful action, insist on fasting when they are sick or
are on a journey, so the Qur'an, by this repetition, makes the Muslims
understand that fasting is a divine duty for the safe and sound persons
while, in the same manner, not fasting is also a divine command for the
sick and passengers (with their proper conditions) so that the offense
of it is a sin.
At the end of the verse, it pays attention to the philosophy of the divine legislation of fasting once more, and says: "... Allah desires ease for you, and He does not desire hardship for you: ..."
It points to this fact that
although fasting is apparently a kind of strictness and limitation, its
conclusion is ease and tranquility of man, both spiritually and
materially.
This sentence may hint to
this matter that the Divine commands are not similar to the commands of
tyrants. In the case that the fulfillment of an action is very
laborious, Allah enjoins an easier duty to be performed. Therefore, the
ordinance of fasting, with all its importance, was exempted for the
sick, passengers, and those feeble ones unable to perform it.
Then, it adds: "...So you should complete the number (of days decreed) ...”
This means that everyone who
is safe should fast one month a year because it is necessary for his
health. For this reason, if a person is sick or on a journey during the
month of Ramadan, the one must practice of fasting those days until the
same number is completed. Even monstrous women, who are excused from
establishing prayers, are not exempted from fasting at a later date.
So, in the final sentence of the verse, it says:
"...and exalt Allah for His having guided you and that you glorify Him)."
Yes, we must exalt Allah for
the guidance He has endowed upon us, and be thankful to Him for all
those blessings He has mercifully given us.
It is noteworthy that the
act of thanksgiving is mentioned with the term ‘glorify’, while the
matter of exalting Allah is stated conclusively. This difference of
statement may be for the reason that the fulfillment of this worship
(fasting) is, at any rate, the exaltation of the Essence of Allah, but
thanksgiving, which is the same as using the blessings in their proper
sites and taking benefit from the effects and practical issues of
fasting, has some conditions which will not be fulfilled unless those
conditions be obtained, the most important of which are: a perfect
sincerity, the recognition of the reality of fasting, and
acknowledgement about the philosophy of fasting.
Fasting and Its Educational, Social, and Hygienically Effects
From the point of various
effects that fasting may spiritually and materially produce in the unity
of man, it has different dimensions that can be discussed. The ethical
dimension and the philosophy of fasting are the most important of all.
· Fasting makes
the soul of man elegant, then strengthens his will, and moderates his
instincts. The one who observes the fast, although he is hungry and
thirsty, must restrain himself from eating food and drinking water, and
also, from the pleasure of carnal desires when he is fasting. One must
prove that he/she can hold the rein of his/her restive passions and is
able to dominate his/her desires and lusts.
· Indeed, the
most important philosophy of fasting is this very spiritual status of
it. A person who has many kinds of food and drinks available at his
reach to use of them whenever he is hungry or thirsty cannot be so
tolerant at the time he is in lack of them. But the one who observes the
fast is like a plant which grows in a dry desert. It resists when water
is rare, stands steadfast against strong storms and intense cold. Such
people can deal with deprivations when they are challenged with them,
and, therefore, can be firm and perseverant.
· Fasting trains
the soul of a person. With temporary restrictions, fasting gives man
perseverance, authority in will, ability of challenging with severe
deprivations, and, since it controls restive instincts, it showers light
and inner purity into the heart.
However, fasting causes man
to promote from the animate nature so that he can ascend unto the rank
and the world of angels. The famous tradition from Imam Sadiq (a.s) is
another hint to the same matter which says: "Fasting is a protector from Fire." (Bihar-ul-Anwar, vol. 96, p. 256)
Another tradition narrated
from Amir-ul-Mu'mineen Ali (A.S.) says that the Prophet (p.b.u.h.) was
asked what they would do that Satan be banished, and he (p.b.u.h.)
answered:
"Fasting
blackens his face; charity breaks his back; the love in (the path of)
Allah, and persistence in righteous deeds put an end to him, and seeking
(Allah's) forgiveness cuts his aorta (main artery)." (Ibid, p. 255)
When Ali-ibn-Abi-Talib (A.S.), stating the philosophy of worship, speaks about fasting and he, says: "(Allah has laid down) fasting as a trial of the people in their sincerity..." (Nahjul-Balaqah, Saying No. 252).
In another tradition, the holy Prophet (p.b.u.h.) has said: "Verily,
there is a door for (entering) Heaven by the name of ' Al-Rayyan '
(quenched of thirst) none enters therein but fasting ones." (Bihar-ul-Anwar, vol. 96, p. 252).
Explaining this tradition,
the Late Saduq cites in his book ' Ma'any-ul-Akhbar ' the reason that
this name has been taken for that door of Heaven is that much of the
toil of a fasting person is because of his thirst. So when the fasting
ones enter this door, they will be so saturated that they will never
become thirsty thereafter.
The Social Effect of Fasting
Every intelligent person
realizes that fasting works as a lesson of equality among the members of
a society. By practicing this religious command, the rich realize
perceptibly both the state of the hungry and the deprived of their
society, and, with saving in their daily meals, can help them well. It
is possible, of course, that by explaining the status of the hungry and
the deprived to the rich, it will make them understand that status, but
if this condition becomes perceptible and objective, it will react more
effectively. Fasting gives this great social subject a perceptible form
to those who observe it.
It is narrated from Imam
Sadiq (a.s.) in a well-known tradition that: Hisham-ibn-Hakam asked him
about the reason for the divine legislation of this ordinance when he
(a.s.) said: "Allah
has enjoined fasting in order to settle equivalence between the rich
and the poor, and this is for the sake that the rich feel the taste of
hunger and, consequently, be merciful toward the poor (by giving them
their rights) . And, since the things are usually available for the
rich, then Allah, the Exalted, is pleased when equivalence is erected
between His servants. So, He, thereby, has ordained that the rich feel
the taste of hunger and pain so that they feel sympathy for the weak and
be merciful toward the hungry." (Wasa'il-ush-Shi'ah, vol. 7, fasting section, p. 3).
Verily, if the populations
of rich countries throughout the world customarily fast a few days a
year and feel the taste of hunger, will there still remain so many
hungry people in the world?
Fasting and Its Hygienical & Remedial Effects
In modern medicine, as well
as the old one, the miraculous effect of 'abstinence' in curing various
kinds of sicknesses have been proven so evidently that it cannot be
deniable. Several of physicians have pointed out this fact in their
scientific notes.
As all of us know, the
reason of the origin of many diseases is gluttony, because the
unabsorbed extra materials of food-stuffs in the form of obtrusive
tallow or additional sugar in blood remain in different parts of the
body. These additional materials, inside the levies of muscles of body,
are, in fact, as some putrid oozy sites where kinds of microbes of some
infectious diseases can grow. The best way of defending against these
sicknesses is to annihilate them by means of abstinence and fasting.
Besides this property of
fasting, which causes the additional and unabsorbed materials of the
body to be burnt, fasting is a considerable factor for servicing the
body with giving a rest to the organs of digestion. This rest is
extremely necessary for these organs. They are the most important parts
of the body and are continuously busy working throughout the year.
It is clear that one who
observes the fast, as Islam advises, ought not to eat too much food at
the time of breaking the fast and just before the dawn during the
fasting month of Ramadan in order to enjoy the result of the hygienic
effect of fasting, otherwise the consequence may become contrary.
Alexy Sufurin, a Russian
scientist, writes in his book that by means of fasting a specific result
can be obtained in treating diseases such as: anemia, dyspepsia,
chronic extended enteritis, furuncle and inner abscess, consumption,
rheumatism, gout (padagra, chiragra, gonagra) , dropsy, sciatica, some
ophthalmic diseases, diabetes, skin diseases, renal diseases, and so on.
Treatment through fasting is
not limited to the foregoing diseases alone, but also the sicknesses
concerning the fundamentals of the body involving the bodily cells like
cancer, syphilis, and plague can be cured by means of fasting. (Fasting, a New Method in Treating Diseases, p. 65 (first edition)
The holy Prophet (p.b.u.h.) is narrated to have said in a famous tradition: "Fast to be healthy." (Bihar-ul-Anwar, vol. 96, p. 255)
Again, in another tradition he (p.b.u.h.) has said: "The stomach is the site of all ailments, while dietary (abstinence) is the head of all remedies." (Bihar-ul-Anwar, vol. 62, p. 290)
Fasting in Former Religions
The existing Torah and Bible
indicate that the Jews and the Christians had fasting, too,
(Math.6:16,17; and Luke 5: 33-35) . The followers of some other
religions used to fast in times of sorrow and affliction. In the Lexicon
of the Bible it is cited that fasting, in general, has always been
practiced among every nation and in any religion at the time of an
unexpected sorrow or disaster (The Lexicon of the Bible, p. 427).
It is also caught from the Torah that Moses (A.S.) had forty days of fasting. It is cited in the Old Testament thus: "When I was gone up into the mount to receive the tables of stone,
even the tables of covenant which the Lord made with you, then I abode
in the mount forty days and forty nights, I neither did eat bread nor
drink water." (The Old Testament, Book called
Deuteronomy, Chapter 9, No. 9, p. 222, English version printed by
British and Foreign Bible Society, A.D. 1611)
Also, at the time of
repentance and seeking the pleasure of the Lord, the Jews fasted. So, it
is cited in the Lexicon of the Bible that when the Jews got the
opportunity that they wanted to state their weakness and humility before
the Lord, they fasted in order that they confess their faults and to
obtain the pleasure of His Essence by means of that fasting and
repentance.( The Lexicon of the Bible, p. 428)
It is probable that 'the
Great Fasting with atonement', which was for one particular day a year,
was common among the Jewish people. They had, of course, some other
temporary days to fast in remembrance of the destruction of Jerusalem,
etc., too. (Ibid)
As the Bible indicates, Jesus (A.S.) had also forty days of fasting. It says thus:
"Then
was Jesus led up of the Spirit into the wilderness to be tempted of the
devil. 2) And when he had fasted forty days and nights, he was
afterward an hungered.
"
It is also understood from the Evangel that the disciples of Jesus used to fast. It says: "33)
And they said unto him, Why do the disciples of John fast often and
make prayers, and likewise the disciples of the Pharisees; but thine eat
and drink? 34) And he said unto them, Can ye make the children of the
bride chamber fast, while the bridegroom is with them? 35) But the days
will come, when the bridegroom shall be taken away from them,
and then shall they fast those days." (The New Testament, the Gospel
St. Luke, Chapter 5, No. 33-35, p. 1053 (English version), printed by
London, the British and Foreign Bible Society, A.D. 1911).
Again, it is cited in the
Lexicon of the Bible that the lives of disciples and believers, in old
times, were full of negation of pleasure and tremendous toils
accompanied with observing the fast. (Ibid, and the Lexicon of the Bible, p. 428).
Thus, the Qur'anic sentence saying: "... as it was prescribed for those before you ...” is
also confirmed with many historical religious evidences existing in
other divine religions even after they had been perverted.
Ramadan, the Transcendent Month
The month of Ramadan has
been selected for fasting because it has a preference to other lunar
months of the year. In the verse under discussion, this preference is
stated such that the Qur'an, which is the Book of Guidance for humankind
and, with its commands and legislations, has separated the right from
wrong to lead man toward prosperity, was revealed in the month of
Ramadan.
Besides that, both some
verses of the Qur'an and the Islamic literature indicate that all the
great heavenly Books, such as the Torah, the Bible, the Psalms of David,
the Books of Ibrahim, and the Qur'an, have all totally been sent down
in this month.
In this respect, Imam Sadiq (A.S.) said: "The Torah was sent down on the sixth of Ramadan, the Bible on the
twelfth, the Psalms on the eighteenth and the Qur'an by the Night of
Destiny (Laylat-ul-Qadr) in Ramadan." (Wasa'il-ush-Shi'ah, vol. 7, section 18, tradition 16).
Thus, the month of Ramadan
had always been the month of the great heavenly Books to be sent down.
This month had been the month of education, since training without
teaching and practice is fruitless. The training aim of Fasting should
also be parallel with the more and the utmost profound knowledge about
the divine instructions so that it wipes out the soul and self of man
from sin.
Once, on the last Friday of
Sha'ban, the Prophet of Islam (p.b.u.h.) delivered a sermon about the
significant of the month of Ramadan to prepare his companions for
receiving this sacred month.
In that great sermon he (p.b.u.h.) said:
“O’
people! Allah's month has approached you laden with blessing, mercy and
forgiveness. It is a month which Allah regards as the best of all
months."
“Its days, in the sight of Allah, are the best of days; its nights are the best of nights; and its hours are the best of hours."
“It is a month in which you are invited to be the guests of Allah, and you are regarded during it as worthy of Allah's Grace."
“In
this month, your breathing praises Allah, and your sleeping adores Him.
Your deeds (of worship) are accepted, and your pleas are answered
therein."
“Therefore,
ask Allah, your Lord, in sincere intentions and pure hearts to enable
you to observe the fast and to recite His Book (the Qur'an) during this
month, for only a wretch is the one who is deprived of Allah's
Forgiveness in this great month."
“Let
your hunger and thirst during it remind you of the hunger and the
thirst of the Day of Judgment. Give alms to the poor and indigent among
you, respect your elderly and be kind to your youngsters, and strengthen
blood-kinship of yours."
“Safeguard
your tongues (from sin), do not look at what Allah has prohibited your
eyes from watching it, and do not listen to what your ears are forbidden
to hear. Be kind to the orphans of other people, so that your own
orphans be consequently given affections, too. ..."
The Principle of ' No Hardship’
In the above mentioned
verse, this matter was pointed out that Allah's Will is not that you be
troubled and uneasy, but He ordained so that you feel ease. It is
certain that this ordinance here is about the proposition of fasting and
its benefits together with the concerning commandment due to passengers
and sick persons. But, regarding its universality, this ordinance has
been used as a general principle upon all Islamic rules, and the verse
has been taken as a reference for it which is known as the rule of ' No
Hardship ' (la-haraj) among jurisprudents.
This religious rule says
that the foundation of the Islamic legislation is not based upon
hardship. So, if, somewhere, an ordinance creates intense hardship, it
can be exempted temporarily. For instance, the jurisprudents have said
that when performing one's ablution or standing erect, and the like of
them, due to establishing prayers requires much pain, it changes to dry
ablution and prayers in sitting position.
Concerning the lack of hardship in Islam, it is also stated in Sura Hajj No. 22,verse 78, thus: "...He has chosen you and has not laid upon you any hardship in religion."
Also, another hint to this subject is the famous tradition of the Messenger of Allah (p.b.u.h.) where he says: “I was appointed to a tolerant and facile religion." (Kanz-ul'Ummal, vol. 1, p. 178; & vol. 11, p. 445).
Conclusion:
By the way, fasting had been
in vogue in every religion in some form or other. It is one of the
cardinal doctrines of the practice of the faith, in Islam, taking its
rank next only to the obligatory five times daily prayers. The practice
of fasting was enjoined by all the prophets of Allah who preceded the
holy Prophet Muhammad (p.b.u.h.).
It should also be noted that
fasting in Islam is to train to suppress our natural appetites and shun
evil. It does not mean abstaining only from food but from every kind of
evil. Abstention from food is only a step towards the realization that
if one has to abstain from that which is lawful, how much more he must
abstain from what had been forbidden by Allah. The main object of the
Islamic fast is to purify the conduct and character and get the soul
charged with divine attributes of Allah in the practical life for one
complete month.
It helps the Muslims to
guard themselves against evil as well as conditioning with restrain by
habituating themselves to suffer physical affliction and self-control
and resistance and fortitude which they must always be prepared to
suffer in the defense of faith and the faithful.
On the other hand, since
Islam is a tolerant and easy religion, fasting is not allowed for those
who are on lawful journey. Or, it is exempted for Muslims in the case of
the risk of any illness being aggravated, testified by a reliable
doctor. This is due to the fact that Islam does not put intense hardship
for its followers.
________________________________________________________
References
1. Imam Ja'far al-Sadiq ('a). Lantern of the Path, Translated by: Shaykh Fadhlallah Haeri. Ansariyan Publications.
2. Imam Ali(‘a), Nahjul Balagah
3. Makarim Shirazi, Ja'far Subhani, Logic For Islamic Rules.Translated by
4. Seyyed Athar Husain S.H. Rizvi. Ansariyan Publications
5. IBRAHIM AMINI, The Children's Book On Islam, BOOK FOUR
6. Rationality of Islam, Islamic Seminary Publications, 16th Edition, 1984.
7. M. Hosayni Beheshti, Javad Bahonar. Philosophy of Islam. Islamic Seminary Publications, Karachi, The Islamic Republic of Pakistan.
8. Sayyid
Kamal Faghih Imani and a group of Muslim scholars .The Light of The Holy
Qur'an. Interpretation of the Glorious Qur'an. Imam Ali Islamic Research Center.
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