Hello brothers and sisters-in-Islam,
  Next week,probably Tuesday or Wednesday depending on when the moon is sighted,we shall start this year's month of fasting as decreed by Allah Subhanahu wa ta'ala in the Holy Quran in Suratul Al Baqara(the second surah in the Holy Quran)verses 183-187.The question is why do we as Muslims fast during the Holy Month of Ramandan.Read the piece below to find out:-
  Praise be to Allaah.   

  Firstly we must note that one of the names of Allaah is al-Hakeem (the Most Wise). The word Hakeem is derived from the same root as hukm (ruling) and hikmah (wisdom). Allaah alone is the One Who issues rulings, and His rulings are the most wise and perfect. 

  Secondly: 

  Allaah does not prescribe any ruling but there is great wisdom behind it, which we may understand, or our minds may not be guided to understand it. We may know some of it but a great deal is hidden from us. 

  Thirdly: 

  Allaah has mentioned the reason and wisdom behind His enjoining of fasting upon us, as He says (interpretation of the meaning): 

  "O you who believe! Observing As-Sawm (the fasting) is prescribed for you as it was prescribed for those before you, that you may become Al-Muttaqoon (the pious)"

  [al-Baqarah 2:183] 

  Fasting is a means of attaining taqwa (piety, being conscious of Allaah), and taqwa means doing that which Allaah has enjoined and avoiding that which He has forbidden. 

  Fasting is one of the greatest means of helping a person to fulfil the commands of Islam.

   The scholars (may Allaah have mercy on them) have mentioned some of the reasons why fasting is prescribed, all of which are characteristics of taqwa, but there is nothing wrong with quoting them here, to draw the attention of fasting people to them and make them keen to attain them. 

  Among the reasons behind fasting are: 

  1 - Fasting is a means that makes us appreciate and give thanks for pleasures. For fasting means giving up eating, drinking and intercourse, which are among the greatest pleasures. By giving them up for a short time, we begin to appreciate their value. Because the blessings of Allaah are not recognized, but when you abstain from them, you begin to recognize them, so this motivates you to be grateful for them.

   2 - Fasting is a means of giving up haraam things, because if a person can give up halaal things in order to please Allaah and for fear of His painful torment, then he will be more likely to refrain from haraam things. So fasting is a means of avoiding the things that Allaah has forbidden. 

  3 - Fasting enables us to control our desires, because when a person is full his desires grow, but if he is hungry then his desire becomes weak. Hence the Prophet (peace and blessings of Allaah be upon him) said: "O young men! Whoever among you can afford to get married, let him do so, for it is more effective in lowering the gaze and protecting one's chastity. Whoever cannot do that, let him fast, for it will be a shield for him." 

  4 - Fasting makes us feel compassion and empathy towards the poor, because when the fasting person tastes the pain of hunger for a while, he remembers those who are in this situation all the time, so he will hasten to do acts of kindness to them and show compassion towards them. So fasting is a means of feeling empathy with the poor.

   5 - Fasting humiliates and weakens the Shaytaan; it weakens the effects of his whispers (waswaas) on a person and reduces his sins. That is because the Shaytaan "flows through the son of Adam like blood" as the Prophet (peace and blessings of Allaah be upon him) said, but fasting narrows the passages through which the Shaytaan flows, so his influence grows less. 

  Shaykh al-Islam said in Majmoo' al-Fataawa, 25/246 

  Undoubtedly blood is created from food and drink, so when a person eats and drinks, the passages through which the devils flow - which is the blood - become wide. But if a person fasts, the passages through which the devils flow become narrow, so hearts are motivated to do good deeds, and to give up evil deeds. 

  6 - The fasting person is training himself to remember that Allaah is always watching, so he gives up the things that he desires even though he is able to take them, because he knows that Allaah can see him. 

  7 - Fasting means developing an attitude of asceticism towards this world and its desires, and seeking that which is with Allaah. 

  8 - It makes the Muslim get used to doing a great deal of acts of worship, because the fasting person usually does more acts of worship and gets used to that.  

  These are some of the reasons why fasting is enjoined.   


    Fasting the month of Ramadaan was enjoined in 2 AH, and the Messenger of Allaah (peace and blessings of Allaah be upon him) fasted nine Ramadaans. 

    Al-Nawawi (may Allaah have mercy on him) said in al-Majmoo' (6/250)" 

    The Messenger of Allaah (peace and blessings of Allaah be upon him) fasted Ramadaan for nine years, because it was enjoined in Sha'baan 2 AH, and the Prophet (peace and blessings of Allaah be upon him) died in Rabee' al-Awwal 11 AH. 

      For whom is fasting Ramadaan obligatory?

      Fasting is obligatory for a person if he fulfils five conditions: 

      1-     He is a Muslim

      2-     He is accountable (mukallaf)

      3-     He is able to fast

      4-     He is settled (not travelling)

      5-     There are no impediments to fasting 

      If these five conditions are met, then it is obligatory for a person to fast. 

      Kaafirs are excluded from the first condition. The kaafir is not obliged to fast and his fast is not valid. If he becomes Muslim he is not obliged to make up fasts from before. 

      The evidence for that is the verse in which Allaah says (interpretation of the meaning): 

      "And nothing prevents their contributions from being accepted from them except that they disbelieved in Allaah and in His Messenger (Muhammad) and that they came not to As-Salaah (the prayer) except in a lazy state, and that they offer not contributions but unwillingly"

      [al-Tawbah 9:54] 

      If the contribution is not acceptable even though it benefits others, because of their kufr, then other acts of worship may be even more unacceptable. 

      He does not have to make up fasts if he becomes Muslim because Allaah says (interpretation of the meaning): 

      "Say to those who have disbelieved, if they cease (from disbelief), their past will be forgiven"

      [al-Anfaal 8:38] 

      And it was proven in mutawaatir reports that the Messenger (peace and blessings of Allaah be upon him) did not tell those who became Muslim to make up the obligatory duties that they had missed. 

      Will the kaafir be punished in the Hereafter for not fasting if he did not become Muslim? 

      The answer is: 

      Yes, he will be punished for not fasting, and for not doing any other obligatory duties, because if the Muslim who obeyed Allaah and adhered to His laws will be punished for that, then it is more apt that he (the kaafir) should be punished. If the kaafir is to be punished for the blessings of Allaah that he enjoyed, such as food, drink and clothing, then it is more appropriate that he will be punished for doing haraam actions and not doing obligatory duties. This is by way of analogy.  

      With regard to the texts, Allaah says that those on the Right (i.e., the believers) will say to the disbelievers:  

      " 'What has caused you to enter Hell?'

      They will say: 'We were not of those who used to offer the Salaah (prayers), 

      Nor used we to feed Al-Miskeen (the poor);

      And we used to talk falsehood (all that which Allaah hated) with vain talkers.

      And we used to belie the Day of Recompense'"

      [al-Muddaththir 74:42] 

      These four things are what will cause them to enter Hell. 

      "We were not of those who used to offer the Salaah (prayers)" means they did not pray; "Nor used we to feed Al-Miskeen (the poor)" means they did not pay zakaah; "And we used to talk falsehood (all that which Allaah hated) with vain talkers" means things like mocking the verses of Allaah;  "And we used to belie the Day of Recompense." 

      The second condition: 

      He should be accountable (mukallaf). The one who is mukallaf is one who is has reached the age of puberty and is of sound mind, because a minor or one who is insane is not accountable.   

      The one who is of sound mind is the opposite of one is insane, which is one who has lost his mind, whether he is insane or feeble-minded. Everyone who has lost his mind, in whatever sense, is not accountable and he is not obliged to do any of the obligatory duties of Islam, be it prayer, fasting or feeding the poor; he does not have to do anything at all. 

      The third condition: 

      Being able to fast. The one who is unable to fast does not have to fast, because Allaah says (interpretation of the meaning): 

      "and whoever is ill or on a journey, the same number [of days which one did not observe Sawm (fasts) must be made up] from other days"

      [al-Baqarah 2:185] 

      But being unable to fast falls into two categories: temporary inability and permanent inability. 

      Temporary inability is that which is mentioned in the verse quoted above, such as one who is sick but hopes to recover, and the traveller. These people are allowed not to fast, then they have to make up what they missed. 

      Those who are permanently unable to fast, such as one who is sick and has no hope of recovery, or those who are elderly and are unable to fast, are mentioned in the verse (interpretation of the meaning): 

      "And as for those who can fast with difficulty, (e.g. an old man), they have (a choice either to fast or) to feed a Miskeen (poor person) (for every day)"

      [al-Baqarah 2:184] 

      As Ibn 'Abbaas (may Allaah be pleased with him) interpreted it, it refers to the old man and old woman who are not able to fast, so they should feed one poor person for each day. 

      The fourth condition: 

      He should be settled (not travelling). If he is travelling then it is not obligatory for him to fast, because Allaah says (interpretation of the meaning): 

      "and whoever is ill or on a journey, the same number [of days which one did not observe Sawm (fasts) must be made up] from other days"

      [al-Baqarah 2:185] 

      The scholars are agreed that it is permissible for a traveller not to fast. 

      It is better for the traveller to do that which is easier. If fasting is likely to be harmful then it becomes haraam to fast, because Allaah says (interpretation of the meaning): 

      "And do not kill yourselves (nor kill one another). Surely, Allaah is Most Merciful to you"

      [al-Nisa' 4:29] 

      This indicates that whatever is harmful to a person is forbidden to him.  

      If you ask, what is the degree of harm which makes fasting haraam? 

      The answer is: 

      Harm may be physical, or someone advises him that fasting may harm him. With regard to physical harm, that means that the sick person feels that fasting is harming him and causing him pain, and will delay his recovery and so on. 

      With regard to being advised, this means that a knowledgeable and trustworthy doctor tells him that it will harm him. 

      The fifth condition: 

      There should be no impediments. This applies specifically to women. Women who are menstruating or bleeding following childbirth should not fast, because the Prophet (peace and blessings of Allaah be upon him) said: "Is it not the case that when she gets her period, she does not pray or fast?" 

      So she should not fast and her fast is not valid in this case, according to scholarly consensus. And she has to make up the days missed, also according to scholarly consensus. 

      Al-Sharh al-Mumti', 6/330. 

      Fasting is not accepted if one doesn't pray           


        No good deeds will be accepted from one who does not pray - no zakaah, no fasting, no Hajj or anything else. 

        Al-Bukhaari (520) narrated that Buraydah said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: "Whoever does not pray 'Asr, his good deeds will be annulled." 

        What is meant by "his good deeds will be annulled" is that they will be rendered invalid and will be of no benefit to him. This hadeeth indicates that Allaah will not accept any good deed from one who does not pray, so the one who does not pray will not benefit at all from his good deeds and no good deed of his will be taken up to Allaah. 

        It seems from the hadeeth that there are two types of those who do not pray: those who do not pray at all, which annuls all their good deeds, and those who do not offer a particular prayer on a particular day, which annuls the good deeds of that day. So annulment of all good deeds happens to those who forsake all the prayers, and annulment of the good deeds of a particular day happens to the one who omits a particular prayer. 

        Shaykh Ibn 'Uthaymeen was asked in Fataawa al-Siyaam (p. 87) about the ruling on the fasting of one who does not pray.

         He replied: 

        The fast of one who does not pray is not valid and is not accepted, because the one who does not pray is a kaafir and an apostate, because Allaah says (interpretation of the meaning): 

        "But if they repent [by rejecting Shirk (polytheism) and accept Islamic Monotheism], perform As-Salaah (Iqaamat-as-Salaah) and give Zakaah, then they are your brethren in religion"

        [al-Tawbah 9:11] 

        And the Prophet (peace and blessings of Allaah be upon him) said: "Between a man and shirk and kufr stands his giving up prayer." Narrated by Muslim, 82. And he (peace and blessings of Allaah be upon him) said: "The covenant that separates us from them is prayer; whoever gives up prayer is a kaafir." Narrated by al-Tirmidhi, 2621; classed as saheeh by al-Albaani in Saheeh al-Tirmidhi. 

        This is also the view of most of the Sahaabah, if not their consensus. 'Abd-Allaah ibn Shaqeeq (may Allaah have mercy on him), who was one of the well-known Taabi'een, said: The companions of the Prophet (peace and blessings of Allaah be upon him) did not think that omitting any action made a person a kaafir, except for prayer. Based on this, if a person fasts but he does not pray, then his fast is rejected and not accepted, and it will not avail him anything before Allaah on the Day of Resurrection. We say to him: Pray then fast, because if you fast but do not pray, then your fast will be rejected, because acts of worship are not accepted from a kaafir. 

        The Standing Committee (10/140) was asked: if a person is keen to fast in Ramadaan and to pray in Ramadaan only, but he stops praying as soon as Ramadaan is over, does his fasting count? 

        They replied: 

        Prayer is one of the pillars of Islam, and it is the most important pillar after the Shahaadatayn. It is an individual obligation (fard 'ayn), and whoever does not do it because he denies that it is obligatory, or he does not do it because he is careless and lazy, is a kaafir. With regard to those who fast Ramadaan and pray in Ramadaan only, this is trying to cheat Allaah, and unfortunate indeed are those who only acknowledge Allaah in Ramadaan. Their fasting is not valid if they do not pray at times other than Ramadaan, rather this makes them kaafirs in the sense of major kufr (kufr akbar), even if they do not deny that prayer is obligatory, according to the more sound of the two scholarly opinions. 

    We ask Allaah to help us to achieve them and to worship Him properly. 

  See Tafseer al-Sa'di, p. 116; Ibn al-Qayyim's footnotes on al-Rawd al-Murabba', 3/344; al-Mawsoo'ah al-Fiqhiyyah, 28/9. 

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