Ramadan - The Fundamentals of Fasting
Obligations and exemptions explained by Umaru Ibrahim

Fasting has been defined by the four mazahibs as abstinence from satisfying the desires of the stomach and sex for the entire day with the intention of getting closer to God.

Fasting during the entire months of Ramadan is compulsory on every Muslim, for it constitutes one of the five pillars of Islam after the Shahada, Salat and Zakat. Those exempted include children who are yet to attain the age of puberty and women during their menstruation period or those still discharging blood after delivery.

There are three basic fundamentals to fasting, according to Abil Hasan Ali, a Maliki scholar of old. First refraining from carnal pleasure like sexual intercourse, releasing semen (of any degree) and vomiting.

Similarly, fasting also entails abstaining from allowing anything whether food or drink or any other thing to pass through the throat from the mouth, nose, ears or eyes. The second fundamental has to do with intention. Fasting would not be considered valid without the individual making a specific intent before dawn.

However, the individual is allowed to make one collective intention to fast for the entire month of Ramadan. It is not binding to repeat the vow to fast every night.

The third and last fundamental has to do with the period of fasting. For it covers the period between dawn and sunset for the twenty-nine or thirty days the Ramadan would last.

Among the examples set on fasting by Prophet Mohammed (SAW) were hastening the breakfast immediately the sun sets as well as delaying taking the pre fast (sahur) meal to the last portion of the night.

Fasting also entails withholding the tongue from vain talks, lies, gossips and slander. Similarly, it also includes abstinence from committing any evil, shameful, wicked or sinful deed.

Conversely, righteous deeds are expected of one fasting such as recitation of the holy Qur'an attending sermons, performing nawafils, etc. The entire essence of fasting is for one to attain greater heights of righteousness by getting closer to God through righteous deeds and keeping beastly desires under control.

However, there is another category of people who are allowed to suspend their fasting during the Ramadan, if they choose to, but to repay such missing fasts, thereafter. They list include the traveller embarking on a long and lawful journey. He can eat and drink during the journey.

Similarly, the pregnant woman who is afraid for the foetus in her womb is allowed to eat and drink during the Ramadan. Likewise, a suckling mother who fear that her child would not have enough breast feeding if she embarks on fasting and cannot get another woman who can breast feed the child adequately is allowed to suspend her fasting during the Ramadan. In addition, an aged/elderly person who cannot endure fast is exempted from fasting during the Ramadan.

However, the last three person aforementioned - the pregnant woman, the suckling mother and the aged were all requested to offer one mud of feeding for every fast.

But the woman observing her menses or emitting blood following delivery, is requested to repay all the fast she misses whenever she is free from such condition.

The Prophet (SAW) also strongly recommended Tarawih prayers during the month of Ramadan. The Tarawih, which is to be performed after Isha prayers, can be done either individually or in congregation. However, it is best if done individually when the resolve and determination to do so is high.

The righteous in the earlier generation used to perform twenty raka'ats in the mosque with the congregation. Thereafter, when they dispersed to their various residences, they would perform another thirty-six raka'ats in addition to Shaf'i and Witr.

However, one is allowed to perform any number of raka'ats according to one's ability. The Prophet (SAW) according to Aisha (RÁ) used to perform twelve raka'áts every night, whether in Ramadan or any period of the year.

Whoever performs nawafils during Ramadan with sincerity and quest for reward would have his past sins forgiven by God.

It is also during the Ramadan that i'tikaf (seclusion) is observed. Nevertheless, for i'tikaf to be valid, it must be during fasting and it must be successive. Similarly, i'tikaf must be observed only in the mosque, preferably in a mosque where Friday prayers are observed. According to Mazhab Imam Malik the i'tikaf should at least be for a period of ten days but even less is still acceptable. The person performing i'tikaf is not allowed to leave the mosque except for call of nature. He is not allowed to visit the sick or perform burial prayer for the dead. However, he is allowed to be an imam in the mosque and can contract a marriage therein for him or on behalf of another person.

The essence of i'tikaf is to serve as a retreat for the purpose of remembering God, reflecting on His creation, through reciting the holy Qur'an and performing nawafils. However, it is recommended that one shall enter the mosque to commence i'tikaf before sunset.

This article was originally published in the Daily Trust, Abuja, Nigeria, October 23, 2003