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Forty Types of Fast

Although the above chapter dealt with the types of fast, we decided to expand this discussion and quote for you from "Bab al-Sawm," chapter dealing with fast, on pp. 52-54, Vol. 2, of Man la Yahduruhu al-Faqih by the nation's mentor Shaikh Abu Ja’far Muhammad ibn Ali ibn al-Husayn ibn Babawayh al-Qummi al-Saduq who indicates the following:

Al-Zuhri (one of the companions of our fourth Imam Ali ibn al-Husayn ibn Ali ibn Abu Talib Zaynul-’Abidin al-Sajjad, peace be upon him and his posterity as well as progeny) is quoted saying, "Ali ibn al-Husayn, peace be upon them, asked me once, ‘Where did you come from, O Zuhri?' I said, ‘From the [Prophet's] mosque.' ‘What were you discussing?' he asked me. ‘We discussed the fast,' said I, ‘and we all agreed that the only obligatory fast is the fast of the month of Ramadan.'

He said to me, ‘O Zuhri! It is not as you all say. Fast is of forty different types: ten are as obligatory as the fast of the month of Ramadan; ten are prohibited; fourteen are optional: one may fast during them or he may not; add to that the three different kinds of conditional fast. Add also: disciplinary fast, permissible fast, and the fast making up for one who had to go on a journey or who fell sick.' Said I, ‘May I be sacrificed for your sake! Please explain them to me.'"

The Imam (as) stated the following:

"Obligatory fast includes the fast of the month of Ramadan and of two consecutive months for each one day deliberately missed of the month of Ramadan, and the fast of two consecutive months as an atonement for zihar. Allah, the most Sublime, the most Exalted, says,

‘(As for) those of you who put away their wives by likening their backs to the backs of their mothers, these are not their mothers; their mothers are no other than those who gave birth to them, and most surely they utter a hateful word and a falsehood, and most surely Allah is Pardoning, Forgiving. (As for) those who put away their wives by likening their backs to the backs of their mothers then recall what they said, they should free a captive before touching each other; to that you are admonished (to conform), and Allah is Aware of what you do. But whoever has no (such) means, let him fast for two months succesively before they touch each other' (Holy Qur'an, Surah Mujadilla 58-2-4).

Another (such type of obligatory fast) is fasting two successive months if a Muslim kills another Muslim by mistake and is unable to free a slave; this is obligatory on account of the verse saying:

‘And whoever kills a believer by mistake should free a believing slave, and blood-money should be paid to his people unless they remit it as alms; but if they be from a tribe hostile to you and he is a believer, the freeing of a believing slave (suffices), and if he is from a tribe between whom and you there is a covenant, the blood-money should be paid to his people along with the freeing of a believing slave; but if he cannot find (a slave), he should fast for two months successively: a penance from Allah, and Allah is Knowing, Wise' (Holy Qur'an, Surah Nisa 4:92).

Another (such obligatory fast) is fasting three days as an act of atonement for breaking an oath if one is unale to feed the needy; Allah, the most Sublime, the most High, says,

‘Allah does not call you to account for what is vain of your oaths, but He calls you to account for making deliberate oaths; so, its expiation is the feeding of ten poor men out of the middling (food) whereby you feed your families, or their clothing, or the freeing of a slave; but whosoever cannot find (means), he, then, should fast for three days; this is the expiation of your oaths when you swear' (Holy Qur'an, Surah Maida 5:89).

All types of such fast are consecutive, not a day now and a day then.

"And the fast on account of causing an injury to the head while shaving it while performing the pilgrimage rites is also obligatory; Allah Almighty says, ‘Whoever among you is sick or has an ailment of the head, he (should effect) a compensation by fasting or offering alms or sacrificing' (Holy Qur'an, Surah Baqarah 2:196).

So he is given in this verse an option: if he chooses to fast, he should fast for three days. And the fast of one who cannot offer a sacrifice at the pilgrimage is also obligatory; Allah Almighty says,

‘Whoever benefits by combining the visit with the pilgrimage (should take) what offering is easy (for him) to obtain; but he who cannot find (any offering) should fast for three days during the pilgrimage and for seen days when you return; these (make) ten (days) complete' (Holy Qur'an, Surah Baqarah 2:196).

And the fast of one who hunts while still wearing the ihram is also obligatory; Allah, the most Exalted, the most Sublime, says,

‘O you who believe! Do not kill game while you are on pilgrimage, and whoever among you kills it intentionally, the compensation (for it) is the like of what he kills, from the cattle, as two just persons among you shall judge, as an offering to be brought to the Ka’ba or the expiation (of it) is the feeding of the poor or the equivalent of it in fasting so that he may taste the unwholesome result of his deed' (Holy Qur'an, Surah Maida 5:95)."

Then the Imam (as) turned to al-Zuhri and asked him, "Do you know how its equivalent is met by fasting, O Zuhri?" The latter said, "No, indeed, I do not know." Imam Zaynul-’Abidin (as) then said, "The game is first to be estimated, then the estimated value is to be measured by its equivalent in charity, then such a measure is to be weighed, so he should fast one day for each half a measure unit.

And the covenant (nathr) fast is obligatory, and so is the fast of I’tikaf. As regarding the prohibited fast, it is forbidden to fast on Eid al-Fitr, Eid al-Adha, the three days of tashreeq1 , and the fast of doubt: Allah ordered us to fast it with the month of Sha’ban and anyone among us is prohibited from singling himself out to fast when everyone else is not sure whether it is the inception of the month of Ramadan or not."

I said to him, "May I be sacrificed for you, but if he did not fast during the month of Sha’ban, what should he do?" The Imam (as) said, "He should make the intention on the uncertain night that he is fasting the month of

Sha’ban; so, if it turns out to be the month of Ramadan, he will receive his reward, but if it becomes evident that it was, indeed, the month of Sha’ban, he will not have committed any harm."

I then asked him, "How can voluntary fast make up for a compulsory one?" He (as) said, "If someone voluntarily fasts one day during the month of Ramadan without knowing that it is the month of Ramadan, then he finds out that it was, should he fast again?! The obligation is regarding the day itself. The wisal fast2 is prohibitive, and to fast each day of your life is likewise prohibitive.

"As regarding optional fast, it is to fast on Fridays, Thursdays, and Mondays, the white (beed) days3 , the fast of six days during the month of Shawwal following the month of Ramadan, the fast on the standing day at Arafat, and the day of Ashura; all these occasions are optional; one may or may not fast during them.

As regarding the fast by permission, a woman cannot fast an optional fast without the permission of her husband; a slave may not observe an optional fast without the permission of his master; and a guest may not fast an optional fast except with the permission of his host; the Messenger of Allah (S) has said, ‘Whoever visits some folks, he should not observe an optional fast except with their permission.'

As regarding disciplinary fast, a boy reaching adolescence is ordered to fast when he reaches the age of adulthood, though it is not obligatory on him to do so. Likewise, if one is forced due to a sudden ailment to break his fast at the inception of the day, then he gains his strength thereafter, he should fast the rest of the day as a self-disciplinary act although he is not obligated to do so.

Likewise, if a traveller eats at the beginning of the day then reaches home, he should abstain from eating the rest of the day as a self-disciplinary act and not as an obligation. As regarding the fast of one who forgets and eats or drinks, or if he does so only as a measure of taqiyya4 , without doing so on purpose, Allah, the most Exalted, the most Great, has permitted him to do so and will reward him for it. As regarding the fast when travelling or suffering from an ailment, there is a great deal of difference of opinion in its regard. Some people say that he should fast, whereas others say that he should not.

As far as we (Ahl al-Bayt [as]) are concerned, we are of the view that one should break his fast during both cases; so, if he fasts during his trip, or when sick, he has to make it up because Allah, the most Exalted, the most Great, says, "And if one of you is sick or travelling, (the fast of) a number of other days (suffices)'."

References

1. Tashreeq means the cutting and sun-drying of sacrificed meat. The three days referred to are the ones that follow Eid al-Adha, the Feast of Sacrifice, when sacrificial meat is cut to pieces then naturally sun dried.

2. To fast the wisal fast means to fast only the last day of each lunar month.

3. The author of Lisan al-Arab tells us on p. 124, Vol. 7, that these are the 13th, 14th and 15th days of the Islamic calendar month, adding, "They are called beed, white, because the moon shines during them."

4. Taqiyya means to do something involuntarily in order to safeguard one's life, honor, or possession. It is a last resort when one feels seriously threatened and without, by doing so, harming anyone else.

Optional Fast

Islam encourages the faithful to fast during other months. The author of Thawab al-A’mal traces the isnad of one tradition of the Holy Prophet (S) to Ibn ‘Abbas who cites the Prophet (S) saying, "Whoever fasts three days during the month of Sha’ban will be elevated seventy thousand degrees in Paradise of jewels and diamonds, and whoever fasts nineteen days during the month of Sha’ban will be granted seventy thousand mansions of jewels and diamonds in Paradise. And whoever fasts twenty-two days of the month of Sha’ban will be clothed with seventy outfits of silk and silk brocades."

How do the faithful earn mansions in Paradise and marry those lovely huris besides fasting?

The Messenger of Allah (S) is quoted on p. 177, Vol. 8, of Bihar al-Anwar saying, "When I entered Paradise during my ascension trip (israa), I saw angels building mansions, using one brick of gold and another of silver. From time to time they would stop. ‘Why do you stop?' I asked them. ‘We stop till we get paid,' they answered. I asked them, ‘How do you get paid?' ‘We get paid,' they answered, ‘when the believer (for whom we are building this mansion) says: Subhan-Allah wal-Hamdu Lillah wa Allahu Akbar (Glory to Allah; all Praise is due to Allah, and Allah is Great).'"

Types of optional fast are recorded and explained in detail in Vol. 94 of al-Majlisi's Bihar al-Anwar; refer to this valuable reference for the number of pages, as well as the isnad, of the traditions cited in the following paragraphs which deal with other types of fast:

1) Fast of Eid al-Ghadir

One who fasts during the 18th of Thul-Hijjah will be regarded as though he had fasted sixty months. Imam Ja’far al-Sadiq (as) has quoted his forefathers (as) citing the Messenger of Allah (S) saying about Eid al-Ghadir, "The Day (Eid) of the Ghadir is the greatest of my nation's Eids; it is the Day on which Allah, the Most Exalted One, ordered me to nominate my brother Ali ibn Abu Talib (as) as the leader of my nation so that they may through him receive guidance after me, and it is the Day when Allah perfected the (Islamic) creed and completed the blessing upon my nation and accepted Islam as their religion." This tradition is also stated in al-Saduq's Amali. Abu Abdullah Imam Ja’far al-Sadiq (as) is quoted on p. 32, Vol. 2, of Al-Khisal, as having said, "Eid al-Ghadir is the greatest Eid; it is the 18th of Thul-Hijjah, and it was a Friday."

On p. 126, Vol. 2, of Al-Khisal, it is stated that Ibn Musa quotes al-Asdi citing al-Husayn ibn ‘Ubaydullah al-Ash’ari quoting al-Yaqtini quoting al-Qasim quoting his grandfather quoting al-Mufaddal saying, "I asked Abu Abdullah (as): ‘How many Eids do Muslims have?' He (as) said, ‘Four.' I said, ‘I know of two Eids (al-Fitr and al-Adha) and Friday...' He said to me, ‘The greatest and the most honored of all of them is the 18th of Thul-Hijjah, which is the day when the Messenger of Allah (S) installed the Commander of the Faithful (as) as the people's highest authority (after him).' I asked him, ‘What should we do on that Day?' He (as) said, ‘You ought to fast during it to thank and praise Allah, though He ought to be thanked all the time. The Prophets had required their wasis to fast on the day when the latter are

nominated as their successors and to consider it as an Eid. Whoever fasts during it will be regarded as having done so in sixty years."

2) Fast of Eid Miladun-Nabi (S)

Al-Karajki's Kanz indicates that anyone who fasts the 17th of Rabi’ al-Awwal, when the Prophet (S) was born, will be regarded as though he had fasted the whole year.

3) Fasting the First Days of Thul-Hijjah

On pp. 121-122, al-Majlisi, in Vol. 94 of his Bihar al-Anwar, quotes Muhammad ibn Ibrahim quoting ‘Uthman ibn Hammad quoting-al-Hassan ibn Muhammad al-Daqqaq quoting Ishaq ibn Wahab quoting Mansur ibn al-Muhajir quoting Muhammd ibn al-’Ata quoting ‘Ayesha saying that a young man with a very beautiful voice used to fast as soon as the crescent of Thul-Hijjah was sighted, so people raised this issue with the Messenger of Allah (S) who ordered him to be brought to him.

Having presented himself before the Prophet (S), he was asked by the Messenger of Allah (S), ‘What makes you fast during these days?' The young man said, ‘May both my father and mother be sacrificed for your sake, O Messenger of Allah! These are days to honor the places which Allah has decreed to be held as sacred, and these are the days for performing the pilgrimage; (I do so) in the hope that Allah will include me in the pilgrims' supplications.'

The Messenger of Allah (S) then said, ‘In this case, for each of these days which you fast you shall receive rewards equivalent to setting one hundred slaves free in addition to sacrificing a hundred cattle for the Ka’ba, and providing a hundred horses to transport those who make jihad in defense of Islam. So when it is the Day of Tarwiyah1 , you will receive rewards equivalent to setting one thousand slaves free in addition to sacrificing a thousand cattle for the Ka’ba and a thousand horses to transport those who make jihad in defense of Islam.

On the day of Arafat, you will receive rewards equivalent to setting two thousand slaves free in addition to sacrificing two thousand heads of cattle for the Ka’ba and two thousand horses to transport those who go on jihad to defend Islam, in addition to forgiveness of the sins of sixty past years and sixty ones thereafter.'" This tradition is recorded on p. 101 of Thawab al-A’mal wa ‘Iqab al-A’mal by Shaikh al-Qummi al-Saduq.

4) Fasting the Day When the Earth was Expanded

Verse 30, Chapter 79 (al-Nazi’at), reads, "And the earth He expanded thereafter." The Arabic word used with reference to the earth's expansion is daha. On p. 122, Vol. 94, of Bihar al-Anwar, and also on p. 101 of al-Saduq's Thawab al-A’mal, Ahmed ibn Idris quotes al-Ash’ari quoting Ahmed ibn al-Husayn quoting Abu Tahir ibn Hamza quoting al-Washsha' saying that he, then a young man, was once in the company of his father when they ate supper with Imam al-Rida (as) on the 25th of Thul-Qi’da.

The Imam (as) told us that that night was the night during which Prophets Ibrahim and Jesus son of Mary, peace be upon them, were born, and also when the earth was expanded from underneath the Ka’ba, in

addition to some other attribute relevant to it which I never heard from anyone else, adding, "Whoever fasts during its day will be regarded as though he had fasted for full sixty months."

5) Fasting the Day of Arafat

Three books make a reference to such fast: Bihar al-Anwar (p. 123, Vol. 94), ‘Uyun Akhbar al-Rida (p. 36, Vol. 2), and ‘Ilal al-Sharai’ (p. 73, Vol. 2). These books cite a tradition narrated by Abu Abdullah Imam Ja’far al-Sadiq (as) in which the Imam (as) says, "The Messenger of Allah (S) appointed only (Imam) Ali (as) as his successor, while (Imam) Ali (as) assigned Imamate to both (his sons) al-Hassan and al-Husayn (as). When al-Hassan (as) was the Imam, a man entered on the day of Arafat and saw al-Hassan (as) eating his lunch while al-Husayn (as) was fasting.

The same man came to see al-Husayn (as) when he became the Imam following the death of (Imam) al-Hassan (as), also on the Arafat day, and he saw him eating while his son (Imam) Ali son of al-Husayn (Zainul-’Abidin [as]) was fasting. The man (apparently quite confused) asked (Imam) al-Husayn (as), ‘Why is it that I visited al-Hassan (as) and found him eating while you yourself were fasting, and now I visit you and find you not fasting (while your son is)?!'

(Imam) al-Husayn (as) said, ‘Al-Hassan was then the Imam; he did not fast for fear his fast would be regarded as a Sunnah followed by people. When he died and I became the Imam, I did not want my fast to be regarded as a Sunnah so people would follow my example.'" What Imam al-Husayn (as) meant was that to fast on the day of Arafat was very highly recommended but not obligatory. Had he (as) and his older brother al-Hassan (as) fasted it, people would have regarded its fast as an obligation rather than a highly recommended act of worship.

Bihar al-Anwar and ‘Ilal al-Sharai’ cite al-Mutawakkil's son quoting al-Sa’d-Abadi quoting his father quoting Ibn Abu ‘Umayr saying that Abu Abdullah (Imam al-Sadiq [as]) said, "Fasting the 8th of Thul-Hijjah suffices to wipe out the sins committed in an entire year, and fasting the day of Arafat (the next day) suffices to atone for the sins committed in two years."

The best among Allah's creation, our master Muhammad (S), has described fast as the cure for the souls and the bodies, saying, "Fast so you may heal." He has also revealed the fact that everything in this life has a purification (zakat), and that "Fast is the purification (zakat) of bodies," as we are told on p. 59 of al-Saduq's Amali.

A Muslim understands the fast to be the setting on equal footing between the poor and the rich before the Almighty, for if the rich desire something, they have the means to get it; therefore, the Almighty wished to establish equality among His servants and to let the rich taste the pain of hunger so that their hearts may be softened, and to thus make them compassionate towards the weak and the hungry.

6) Siyam al-Dahr: How to Fast all Your Life

On p. 258, Vol. 1, of ‘Ilal al-Sharai’, and also on p. 92, Vol. 94, of Bihar al-Anwar, Imam al-Rida (as) was asked why an optional fast is recommended for the entire year, and he answered by saying that it served

to complement obligatory fast. Then he was asked, "Why is there an optional fast for one day out of each ten days?" He (as) said, "It is so because Allah, the Praised and Exalted One, says, ‘Whoever does a good deed will be rewarded ten-fold' (Surat al-An’am, verse 16); therefore, one who fasts one day in each ten days will be regarded (according to this verse) as though he had fasted the whole time."

Salman al-Farisi, may Allah be pleased with him, used to say, "Fasting three [non-consecutive] days a month equals fasting the whole dahr, the whole time; so, if one can find anything beyond that, let him fast it!" Imam Ja’far al-Sadiq (as) was asked why a Thursday of the first tenth days is to be fasted, a Thursday of the last, and a Wednesday in-between are the designated days for such fast, and his answer was, "The deeds of each servant of Allah are displayed before Allah on each Thursday; therefore, He wished that it should be done while such servant is observing a fast. "Why another Thursday's fast at the end of the month, then?" the Imam (as) was asked. "It is so because if his deeds for eight days are displayed while he is fasting is more honorable for him and better than if he is not fasting.

The reason for choosing a Wednesday in the second (middle) ten days of the month, according to Imam al-Sadiq (as), is due to the fact that Allah, the most Honored, the most Sublime, created hell on that day; it was on it that He annihilated the early generations; it is a day of continuous bad omen; so, He wished that His servants should shun such a bad omen by fasting that day."

Imam Ja’far al-Sadiq (as) quotes his forefathers (as) saying that the Messenger of Allah (S) once asked his companions, "Which one of you fasts the whole time?" Salman al-Farisi, may Allah have mercy on his soul, said, "I do, O Messenger of Allah!" The Messenger of Allah (S) asked them, "Which one of you says prayers the whole night?" Salman al-Farisi, may Allah have mercy on his soul, again said, "I do, O Messenger of Allah!" The Messenger of Allah (S) asked them, "Which one of you recites the entire text of the Qur'an every day?" Salman al-Farisi, may Allah have mercy on his soul, for the third time said, "I do, O Messenger of Allah!" One of the Prophet's companions became angry and said, "O Messenger of Allah! Salman is a Persian who wants to brag and demonstrate his superiority over us, we men of Quraysh.

You asked us, ‘Which one of you fasts the whole time?' and he said he does so, while he eats most of the time. And you asked us, ‘Which one of you says prayers the entire night?' and he again said he did so, while he sleeps most of the night. And you asked us, ‘Which one of you recites the entire text of the Qur'an every day?' and he for the third time said that he did so, while most of the time he is silent." The Messenger of Allah (S) rebuked that man and said, "Keep your silence, so-and-so, for how far you are from Luqman the Wise! Ask him, and he will explain to you," whereupon that companion turned to Salman and asked him thus: "O father of Abdullah! You have claimed that you fast the whole time, haven't you?"

Salman answered him in the affirmative, so the companion said, "But I have seen you eating most of the time!" Salman said, "It is not what you

say! I fast three days in every month, and Allah, the most Exalted, the most Glorified One, says,

‘Whoever does a good deed will be rewarded ten-fold' (Quran Surat al-An’am, 6: 16).

And I join the month of Sha’ban with the month of Ramadan in my fast, so it is regarded as though I fast the whole time." The man then asked him, "But you claim that you spend your entire night offering prayers, don't you?" Salman answered in the affirmative, whereupon that man said to him, "How so since most of your night you are in bed?" Salman said, "It is not as you say. I have heard my beloved Messenger of Allah (S) say, ‘Whoever remains in a state of tahara (purification) during his sleep will be regarded as though he spent the whole night offering prayers,' and I do remain tahir!"

The man still asked him, "Have you not claimed that you recite the entire text of the Qur'an every day?" Salman said, "I have." The man then asked him, "But you spend most of the day silent!" Salman said, "It is not as you say, but I have heard my beloved Messenger of Allah (S) telling Ali (as): ‘O father of al-Hassan (as)! Your similitude in my nation is like that of Surat al-Ikhlas: whoever recites it once is considered as having recited one third of the entire text of the Qur'an, and whoever recites it twice is considered as having recited two-thirds of the Qur'an, while whoever recites it thrice will be regarded as having recited the entire text of the Qur'an; whoever loves you with his tongue completes one third of his iman (conviction), and whoever loves you with both his tongue and heart completes two thirds of his iman, whereas whoever loves you with his tongue and heart and assists you with his hand (I.e. physically with his might and means) perfects his iman.

I swear by the One Who sent me with the truth, O Ali! Had all people on earth loved you as those in the heavens do, nobody would have been tormented with the Fire,' and I do recite Surat al-Ikhlas thrice daily." The man then stood up and left as if someone had filled his mouth with a rock (as the Arabs put it). This incident is recorded on pp. 93-94, Vol. 94, of Bihar al-Anwar.

In the same reference cited above, Imam al-Sadiq (as) quotes his forefathers citing the Messenger of Allah (S) saying, "I entered Paradise [during my ascension, mi’raj] and found most of its people to be those who are not evil, who are wise in spending their wealth, and who fast three days a month."

Ibn Tareef quotes Ibn ‘Alwan quoting Imam al-Sadiq (as) quoting his father Imam al-Baqir (as) saying that Ali (as) used to imitate the fast observed by the Messenger of Allah (S), saying, "The Messenger of Allah (S) fasted siyam al-dahr as long as Allah willed, then he stopped doing so and observed the fast of his brother Dawood (as) (David): a day's fast for Allah, and a day for himself (to rest) as long as Allah willed. Then he stopped doing that, too, and started fasting each Monday and Thursday for as long as Allah willed. Then he stopped doing even that and upheld siyam al-beed2 .

Imam Ali (as) concludes his statement by saying that the Messenger of Allah (S) continued to do so till he passed away. On p. 102, Vol. 94, of

Bihar al-Anwar, the author states that Muhammad ibn Yahya has quoted Hammad ibn ‘Uthman quoting Imam Abu Abdullah al-Sadiq (as) saying, "The Messenger of Allah (S) died while observing a fast of three days a month, saying, ‘They equal fasting the whole time, and their fast removes ill intentions and feelings of hostility.' He (S) was asked, ‘Why were these specific days chosen for such fast?' He (S) answered by saying, ‘Retribution was inflicted upon nations before us during those days;' so, the Prophet (S) observed the fast of those ominous days."

The Messenger of Allah (S) is quoted on p. 108, Vol. 94, of Bihar al-Anwar as saying that one who observes the fast of the month of Ramadan and follows it by fasting six days during the month of Shawwal will be rewarded as though he had fasted the entire year.

One may wonder whether offering sadaqa (charity) is more rewarding than fasting. It is. On p. 102, Vol. 94, of Bihar al-Anwar, it is stated that Imam Abu Abdullah al-Sadiq (as) was asked once by Ibrahim al-Muthanna, one of his followers, "I have found it very hard for me lately to fast three days a month; so, is there any way I can make it up by, say, giving one dirham by way of charity for each of these days?" The Imam (as) answered, "One dirham's charity is even better than fasting one day."

In the same reference, on p. 106, Salih ibn ‘Uqbah said to Imam Ja’far al-Sadiq (as), "May my life be sacrificed for your sake! I have grown to be an old man, and I feel too feeble to observe the fast of these days." The Imam (as) responded by saying, "Then offer sadaqa of one dirham (cash equivalent in value to 3.12 grams of silver) for each day." The Imam noticed that the man did not seem to be fully convinced, so he said to him, "Do you think one dirham for each of these days is too little? Feeding one indigent person is better than the fast of a whole month."

References

1. This is the 8th of Thul-Hijjah, the day, as recorded on p. 347, Vol. 14, of the lexicon Lisan al-Arab by Ibn Manzour, when the pilgrims fill their water bags and prepare to go to Mina.

2. Explanation of the meaning of siyam al-beed, fasting the "white days," has already been indicated on p. 30 above.

The Prophet (S) preaching about the Month of Ramadan

The following incident has been narrated by al-Saduq on pp. 84-85 of his Al-Amali thus:

Muhammad ibn Ibrahim says that Ahmed ibn Muhammad-al-Hamadani says that Ali ibn al-Hassan ibn Fadal quotes his father quoting al-Hassan's father Imam Ali ibn Musa al-Rida (as) who in turn quotes his father Imam Musa ibn Ja’far (as) quoting his father the master of martyrs Imam al-Husayn ibn Ali ibn Abu Talib (as) saying that the Messenger of Allah (S) delivered a sermon once in which he said:

O people! A 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; 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 enjoying Allah's Grace. Your breathing in it praises the Almighty, and your sleeping adores Him. Your voluntary acts of worship are accepted, and your pleas are answered.

Ask Allah your Lord, therefore, in sincere intentions and pure hearts to enable you to fast during it and to recite His Book, for only a wretch is the one who is deprived of Allah's forgiveness during this great month. And let your hunger and thirst during it remind you of the hunger and thirst of the Day of Resurrection. Give alms to the poor and indigent among you; surround your elderly with respect, and be kind to your youngsters.

Visit your kin and safeguard your tongues, and do not look at what Allah has prohibited you from seeing, and do not listen to anything your ears are forbidden to hear. Be kind to the orphans of others so that your own orphans will equally receive kindness. Repent your sins to Allah and raise your hands to Him in supplication during the times of your prayers, for they are the best times during which the Almighty looks with mercy to His servants and answers their pleas when they plead to Him.

O people! Your souls are pawned by your deeds; therefore, release them by seeking Allah's forgiveness. Your backs are over-burdened by the weight of your sins; therefore, lighten their burden by prolonging your prostration. Be informed that the Exalted and Almighty has sworn by His Dignity not to torture those who perform their prayers and prostrate to Him, and not to terrify them by the sight of the fire when people are resurrected for judgment. O people! Whoever among you provides iftar to a believer during this month will receive a reward equal to one who sets a slave free, and all his past sins will be forgiven.

Having said so, people said to him: "O Messenger of Allah! Not all of us can do that!" He (S), thereupon, responded by saying,

Shun the fire of hell even by half a date! Shun the fire of hell even by a drink of water! O People! Whoever among you improves his conduct during this month will have a safe passage on al-Sirat al-Mustaqeem] (the straight path) when many feet will slip away, and whoever among you decreases the burdens of his slave (or anyone who works for him) will be rewarded by

Allah decreasing his reckoning. Whoever among you abstains from harming others will be spared the Wrath of the Almighty when he meets Him.

Whoever among you affords generosity to an orphan will be rewarded by Allah being generous to him on the Day of Judgment. Whoever among you improves the ties with his kin will be rewarded by Allah including him in His mercy, and whoever among you severs his ties with his kin, Allah will withhold His mercy from him upon meeting Him. Whoever among you offers voluntary prayers, Allah will decree a clearance for him from the torment of the fire.

Whoever among you performs an obligation will receive the reward of one who has performed seventy obligations in other months. Whoever among you increases the sending of blessings unto me, Allah will make the balance of his good deeds weigh heavily when scales will be light. Whoever among you recites one verse of the Holy Qur'an will receive the blessing of one who recites the entire Holy Qur'an in another month.

O people! The gates of heaven in this month are kept open; so, pray Allah your Lord not to close them against you, and the gates of the fire are kept closed; so, pray Allah your Lord not to open them for you; and the devils are kept chained; therefore, pray Allah your Lord not to unleash them against you.

Advising the great sahabi Abu Tharr al-Ghifari, may Allah be pleased with him, regarding the fast being a protection against the fire, he (S) is quoted saying, "Shall I inform you of a deed which, if you do it, will keep Satan away from you as much as the distance between the east of the earth and the west?" People answered, "O yes, indeed, O Messenger of Allah!" He (S) said, "Fast darkens his (Satan's) face; alms break his back; the desire to please Allah and the giving of assistance to do good deeds cut his tail off, and seeking Allah's forgiveness cuts off his aorta."

Then he added, "For everything there is a purification (zakat), and the purification of bodies is the fast." He (S) is also quoted saying, "One who fasts is considered to be adoring his Creator even while sleeping on his bed as long as he does not backbite any Muslim." He (S) has also said, "There are two merry occasions for anyone who performs the fast: one when he breaks his fast, and one when he meets his Lord, the Exalted, the Almighty. I swear by the One Who controls Muham­mad's life, the excess on the mouth of one who fasts is better in the sight of Allah than the sweet smell of musk."

He (S) has also said that the Exalted and Almighty has said (in a Qudsi hadith) that all good deeds of a descendant of Adam are His (to reward) "except the fast, for it is mine, and I shall reward for it. All good deeds of the son of Adam are rewarded with ten to seven hundred times except perseverance, for it is mine and I reward for it." So, the knowledge of the rewards of perseverance is with Allah, and "perseverance" means fast.

Regarding the interpretation of His saying (in the Holy Qur'an) "... and seek aid with perseverance," meaning the fast, it is reported that the person who fasts enjoys the gardens of Paradise and the angels keep praying for him till he breaks his fast. If a believer stands during a portion of the night

to perform additional optional prayers, then he wakes up fasting, no sin will be recorded against him.

Whenever he takes one step, it will be recorded as a good deed for him, and if he dies during daytime, his soul will ascend the heights of heaven. If he lives to break his fast, the Almighty will consider him among those who often return to Him for forgiveness. In the book titled Thawab al-A’mal, relying on the authority of Abu Abdullah who quotes his forefathers, peace be upon all of them, the author, namely Shaikh al-Qummi al-Saduq, quotes one tradition indicating that the Messenger of Allah (S) has said, "The sleep of someone fasting is like adoration, and his breath praises the Almighty."

Norms of Conduct related to the Fast

Having come to know the sanctity of this glorious month, the month of Ramadan, which is Allah's favorite month in which He revealed the Holy Qur'an "a guidance to men and clear proofs of the guidance and the distinction," the month which He decreed that Muslims should fast during daytime and offer prayers during nighttime, and having come to know some of its merits, we ought to be familiar with the ethics related to fasting during this glorious month.

There are certain norms of conduct, preparations, and recommended deeds related to it which we must not take lightly so that Allah may accept our fast and prayers and forgive us; He indeed is the oft-Forgiving, the Most Merciful. The following are the norms of conduct related to the month of Ramadan and some highly recommended deeds (a’mal) to be performed during it:

1) Preparations in anticipation of welcoming the advent of the month of Ramadan include repentance, cessation of doing anything prohibited, and the returning of trusts to their owners. One should not bear grudge against any other Muslim and should try hard to remove existing hostilities. He should abandon any sin he has been addicted to doing, or contemplating upon doing, and he should rely on Allah and make the intention to fast during the month of Ramadan with sincerity, inwardly and outwardly.

2) He should exert himself with might and means to obey the Almighty, abstain from committing anything prohibited, abandon disputes and envy, avoid hurting people in any way, resort to silence except when praying to the Almighty, recite the Holy Qur'an and do every good deed he is able to do.

3) He should lower his gaze and not look at anything Allah has decreed he should not look at. He must avoid listening to vain talk or anything that may displease Allah, and avoid the places where things causing Allah's Wrath may be done, and not to move except in obedience to Allah.

Imam al-Sadiq, peace be upon him, as quoted on p. 351, Vol. 94, of Bihar al-Anwar, and also on p. 87, Vol. 4, of Kulayni's Al-Kafi, relying on the authority of Muhammad ibn Muslim al-Thaqafi, has said, "To fast is not just to abstain from eating and drinking. Rather, each of your senses has rights on you related to the fast. When you fast, you should let your hearing, vision, hair, skin, tongue, stomach and modesty fast with you, and you should safeguard yourself so that there is a distinction between the day you fast and the day you do not."

4) On p. 351, Vol. 94, of Bihar al-Anwar, it is recorded that the greatest Prophet Muhammad ibn Abdullah (S) is our role model and leader. Once he (S) heard a woman cursing one of her neighbors, so he ordered some food to be brought, then he ordered her to eat it. She told him that she was fasting, so he asked her, "How can you fast and still curse your neighbor? Fast is not just abstention from eating and drinking."

He (S) is also quoted saying, "Anyone who fasts during the month of Ramadan and protects his modesty and tongue and not hurt anyone, the Almighty will forgive his sins, the past and the future, and He will release him from the fire of hell and permit him to enter the eternal abode of bliss.

He will accept his intercession as many times as the number of sands in the lands of the guilty ones living among the monotheists."

5) Imam al-Sadiq (as) quotes his ancestors who quote the Commander of the Faithful Ali ibn Abu Talib, peace be upon them all, regarding what things the Messenger of Allah (S) has prohibited, saying, "Anyone who backbites another Muslim will have voided his own fast and diminished his wudu (ablution), and he will come on the Day of Resurrection suffering from a smell more foul than that of a cadaver, offending others waiting for their reckoning. So, if he dies before repenting, he dies like one who considered everything Allah has prohibited as permissible."

6) Imam al-Sadiq (as) quotes his forefathers who in turn quote the Messenger of Allah (S) saying, "Anyone who starts his day fasting and is cursed and he responds by saying, ‘I am fasting; peace be with you; I shall not curse you as you have cursed me,' the Almighty will then say, ‘My servant has sought refuge with fast against the evil of one of My servants. Protect him, therefore, from My fire, and take him into My garden.'"

7) It is recommended that the fasting person should, if possible, spend half the daytime sleeping. The Prophet (S) is quoted saying that the sleep of a fasting person is an act of adoration and his breath praises the Almighty.

Breaking the Fast (Iftar)

The Glorified and Praised One has said,

"... and eat and drink until the whiteness of the day becomes distinct from the blackness of the night at dawn, then complete the fast till nighttime" (Holy Qur'an, Surah Baqarah 2:187).

The Exalted and Omniscient has clarified in this glorious verse the time to start the fast which is when the white thread can be distinguished from the black one at the time of daybreak, and the time of breaking the fast, at the end of the fast during the entire daytime till the approach of the night.

Since fast in Islam is not merely abstention from eating and drinking, but rather a transformation from a physical state to a spiritual height whereby the Muslim pleases his Maker, Islam has set certain rules for breaking the fast which are derived from the Sunnah of His greatest Prophet and his Progeny, peace and blessings be upon them, which may be enUmarated thus:

1) the invocations related to the breaking of the fast which take us from the physical state, through our fast, to a spiritual height;

2) sharing our food with the poor and the indigent, and Muslims breaking their fast with one another; and

3) foods recommended for breaking the fast.