In a literal sense, the Arabic term ‘Sawm’ which is translated as fasting in English means abstinence from action. Thus, any form of abstinence such as abstinence from talking, eating, drinking, walking etc. is called ‘Sawm’. However, in Islamic jurisprudence (Fiqh), the term ‘Sawm’ means the abstinence of a mature, sane Muslim (i.e., Mukallaf) from eating, drinking, sexual intercourse and other fast invalidators from dawn (Fajr period) until the night (after sunset) in obedience to the Lord of the Universe and with the sole intention of seeking nearness to Him.
Fasting can be classified into different categories based on different criteria and considerations. But the classification intended here is based on the status of fasting in accordance with the Islamic rulings. Thus, it could be categorized into any of the following four types:
- Obligatory (Wajib) fasting: These are sets of fasting that observance is made compulsory on a mature and sane individual (i.e., Mukallaf) without any choice to do otherwise. One will be rewarded for its observance or punished for abandoning it deliberately. This includes the Ramadan fast, reparatory fast (Qada), atonement fast (Kaffarah), reparation fasts of the parents (particularly by the eldest son) etc.
- Supererogatory (Mustahabb) fasting: These are sets of fasting for which its observance is not compulsory of a Mukallaf, but they are highly prescribed and recommended in certain periods. There are immense rewards and benefits associated with its observance while no punishment is assigned to those who quit it. Meanwhile, these sets of fasting are numerous, and these include 3 days of fasting in every lunar month, fasting every Thursday and Friday, fasting on the 13th, 14th and 15th of the lunar month, fasting in the month of Rajab (i.e., the seventh lunar month), fasting in the month of Sha’ban (i.e., the eighth lunar month), fasting on the day of Arafat (i.e., 9th of Dhul-Hijjah), fasting on the day of Ghadir Khum (i.e., 18th of Dhul-Hijjah) etc.
- Forbidden (Haram) Fasting: These are sets of fasting that are highly prohibited in Islam. That is, the non-observance of such a fast is highly rewarding while no reward will be given to its observers. These include fasting on the two great festivals (Eid al-Fitr and Eid al-Adha), fasting on the day of doubt (i.e., Yawm-us-Shakk) with the intention of Ramadan fast, fasting on the 11th, 12th and 13th day (Ayyamu Tashriq) of Dhul-Hijjah for the pilgrims at Mina, fasting of one who made a sinful oath, fasting of being silence throughout the day, continuous fasting (An interrupted fast in day and night without Iftar or Sahr), fasting of silence etc.
- Detestable (Makruh) fasting: These are sets of fasting that are neither compulsory (Wajib) nor forbidden types, but the observance of such fasting is highly detestable. That is to say, one will be rewarded for refraining from such a fast but no punishment will be assigned to its observers. In other words, non-observance of such a fast is preferred to its observance. These include the voluntary fast of a guest without the consent of his host, the voluntary fast of a guest with the prohibition of his host, the voluntary fast of a child without the consent of his father, the voluntary fast of a wife without the consent of her husband, fasting on Ashura day (i.e., 10th of Muharram), fasting on Arafat day (i.e., 9th of Dhul-Hijjah) for one who could not supplicate due to fasting fatigue, fasting on a day which is not known whether it is Arafat or Eid al-Adha (10th of Dhul-Hijjah).
Ramadan fast is compulsory only for those who met up with certain conditions. It is when those conditions are met that fasting is considered valid and acceptable before Allah. Meanwhile, the following are conditions necessary for Ramadan fast:
- Maturity: Apart from Islam, maturity is another important condition for the obligation of fasting on an individual. According to the religious verdict (Fatwa) of the religious authorities, a female child reaches maturity at the age of nine lunar years while a male child reaches maturity at the age of fifteen lunar years. Meanwhile, it is pertinent to mention that according to the verdicts (Fatawa) of the religious authorities, if fasting is difficult or harmful for a child who has recently attained the age of maturity (as earlier stated), or he/she does not have the capability to fast, then, he/she is allowed to break the fast. However, it is compulsory for him to observe the reparation (Qada) of the missed fasts.
- Sanity: One who is insane during the month of Ramadan is exempted from Ramadan fast just the period of insanity. In addition, according to the verdicts (Fatawa) of the religious authorities, if an insane person recovers and becomes sane, it will not be obligatory for him to offer reparation for the fasts which he did not observe when he was insane.
- Capability: Fasting is not obligatory on someone who, due to old age, cannot fast or finds fasting excessively difficult. However, in the latter case, for each day [that he does not fast] he must give one mudd of food – i.e., wheat, barley, bread, or suchlike – to a poor person. According to the verdicts (Fatawa) of the religious authorities, if a fasting person becomes extraordinarily weak during the day of Ramadan due to genuine reasons such as work and which he could leave during this period, he could break the fast but he must avoid eating beyond the necessity. Thereafter, he must observe the Qada.
- Consciousness: Fasting is obligatory for one who is conscious. However, for someone who is in a state of coma or unconsciousness, Ramadan fast is not obligatory for him during that state. According to the verdicts (Fatawa) of the religious authorities, a person who left the fasts due to being intoxicated, even if the intoxicant was taken by him for the purpose of medical treatment, it is compulsory for him/her to offer the reparation (Qada) of those missed fasts.
- Purity: Fasting is compulsory and valid for someone who is in a state of purity. The fasting of one who is in a state of Junub or a woman in the state of her monthly period or childbirth bleeding is not valid. During the month of Ramadan, if someone becomes junub, he should make ghusl before morning adhān. If he does not make ghusl before adhān, his fast is not valid. To become junub in sleep during the day does not invalidate the fast. Similarly, a woman who finishes menses or nifās and should make ghusl, her fast is void unless she makes ghusl before morning adhān. If a woman starts menses or gives birth to a child, her fast becomes void.
- Resident (Not a traveller): A traveller must not fast if his obligation on a journey is to perform the four-unit (rakʿah) prayers as two rak’at [i.e., in Qaṣr form]. A traveller who performs his prayer in its complete (Tamām) form – such as someone whose work is travelling, or someone whose journey is a sinful one – must fast on his journey. Travelling during the month of Ramadan is not forbidden. However, travelling in order to escape fasting is disapproved. Similarly, travelling in general in the month of Ramadan is disapproved except for Umrah or because of necessity.
Meanwhile, if a fasting person travels after ẓuhr, he must, based on obligatory precaution, complete his fast; and in such a case, he doesn’t need to make up that fast. If he travels before ẓuhr, then based on obligatory precaution he cannot fast on that day, particularly if he had made the intention to travel the night before. In any case, he must not do anything that invalidates a fast before reaching the permitted limit (ḥadd al-tarakhkhuṣ), otherwise, kaffārah becomes obligatory on him. If a traveller reaches his home town or a place where he intends to stay for ten days after ẓuhr, then based on obligatory precaution his fast is invalid and he must make it up.
