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The
Inner Secrets of Fasting*
By
Imam Ibn Qudamah Al-Maqdisi (d. 529 A.H.)
One
should know that in the fast (Sawm) is a special quality that is not
found in anything else. And that is its close connection to Allah,
such that He says:
“The
Fast (Sawm) is for Me and I will reward it.”
This
connection is enough to show the high status of fasting. Similarly,
the Ka`bah is highly dignified due to its close connection to Him,
as occurs in His statement:
“And
sanctify My House.”
Indeed,
the fast is only virtuous due to two significant concepts:
THE FIRST: It is a secret and hidden action, thus, no one from the
creation is able to see it. Therefore Riya’ (showing off) cannot
enter into it.
THE SECOND: It is a means of subjugating the enemies of Allah. This
is because the road that the enemies (of Allah) embark upon (in
order to misguide the Son of Adam) is that of desires. And eating
and drinking strengthens the desires. There are many reports that
indicate the merits of fasting, and they are well known.
The
Recommended Acts of Fasting:
The
pre-dawn meal (Suhoor) and delaying in taking it are preferable, as
well as hastening to break the fast and doing so with dates.
Generosity in giving is also recommended during Ramadan, as well as
doing good deeds and increasing in charity. This is in accordance
with the way of the Messenger of Allah. It is also recommended to
study the Qur’an and perform I`tikaf (seclusion in the mosque for
worship) during Ramadan, especially in its last ten days, as well as
increasing upon the exertion (towards doing good deeds) in it. In
the two Sahihs, `A’ishah said: “When the last ten days (of
Ramadan) would come, the Prophet would tighten his waist wrapper (izaar)”.
The scholars have mentioned two views concerning the meaning of
‘tighten his wrapper (Izaar)’ The first is that it means the
turning away from women. The second is that it is an expression
denoting his eagerness and diligence in doing good deed. They also
say that the reason for: the last ten days of Ramadan was due to his
seeking of the Night of Power (Laylatul-Qadr).
AN
EXPLANATION OF THE INNER SECRETS OF FASTING AND ITS CHARACTERISITCS:
There are three levels of fasting, the general fast, the specific
fast and the more specific fast. As for the general fast, then it is
the refraining of ones stomach and their private parts from
fulfilling their desires. The specific fast is the refraining of
ones gaze, tongue, hands, feet, hearing and eyes, as well as the
rest of his body parts from committing sinful acts. As for the more
specific fast, then it is the heart’s abstention from its yearning
after the worldly affairs and the thoughts which distance one away
from Allah, as well as its (the heart’s) abstention. From all the
things that Allah has placed on the same level. From the
characteristics of the specific fast is that one lowers his gaze and
safeguards his tongue from the repulsive speech that is forbidden,
disliked, or which has no benefit, as well as controlling the rest
of his body parts. In a Hadith by Al-Bukhari: “Whosoever does not
abandon false speech and the acting upon it, Allah is not in need
off his food and drink.”
Another
characteristic of the specific fast is that one does not overfill
himself with food during the night. Instead, he eats in due measure,
for indeed, the son of Adam does not fill a vessel more evil than
his stomach. If he were to eat his fill during the first part of the
night, he would not make good use of himself for the remainder of
the night. In the same way, if he eats to his fill for Suhoor, he
does make good use of himself until the afternoon. This is because
excessive eating breads laziness and lethargy therefore, the
objective of fasting disappears due to one's excessiveness in
eating, for what is indeed intended by the fast, is that one savors
the taste of hunger and becomes an abandoner of desires.
RECOMMENDED
FASTS:
As
for the recommended fasts, then know that preference for fasting is
established incertain virtuous days. Some of these virtuous days
happen every year, such as fasting the first six days of Shawwal
after Ramadan, fasting the day of `Arafah, the day of `Ashura’,
and the ten days of Dhul-Hijjah and Muharram. Some of them occur
every month, such as the first part of the month, the middle part of
it, and the last part of it. So whoever fasts the first part of it,
the middle part of it and the last part of it, then he has done
well. Some fasts occur every week, and they are every Monday and
Thursday. The most virtuous of the recommended fasts is the fast of
Prophet Dawud. He would fast one day and break his fast the next
day. This achieves the following three objectives, the soul is given
its share on the day the fast is broken. And on the day of fasting,
it completes its share in full. The day of eating is the day of
giving thanks and the day of fasting is the day of having patience.
And Faith (Iman) is divided into two halves- that of thankfulness
and that of patience. It is the most difficult struggle for the
soul. This is because every time the soul gets accustomed to a
certain condition, it transfers itself that. As for fasting every
day, then it has been reported by Muslim, from the Hadith of Abu
Qatadah that `Umar (may Allah be pleased with him) asked the
Prophet, peace and blessing be upon him: What is the case if one
were to fast everyday? So he, peace and blessing be upon him, said:
‘‘He did not fast nor did he break his fast or, he did not fast
and he did not break his fast.’’ This is concerning the one who
fasts continuously, even during the days in which fasting is
forbidden.
CHARACTERISITCS
OF THE MORE SPECIFIC FASTS:
Know
that the one who has been given intellect, knows the objective
behind fasting.Therefore, he burdens himself to the extent that he
will not be unable to do that which is more beneficial than it. Ibn
Mas`ud would fast very little and it is reported that he used to
say: “When I fast, I grow weak in my prayer. And I prefer the
prayer over the (optional) fast.” Some of the Companions would
weaken in their recitation of the Qur’an when fasting. Thus, they
would exceed in breaking their fast (i.e.. by observing less
optional fasts), until they were able to balance their recitation.
Every individual is knowledgeable of his condition and of what will
rectify it.
*
Excerpted
from www.islaam.com
with slight modifications. This article is taken from the book
Mukhtasar Minhaajul-Qaasideen (p. 38-41) of the illustrious scholar
and righteous Imam, Ibn Qudamah Al-Maqdisi (d. 529A.H.). This
article was translated by Isma`il Ibn Al-Arkan and edited by Abu
Khalil.
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