The History of Fasting Legislation

When Was Fasting Prescribed for Muslims?

The Meccan period was a time of establishing beliefs, consolidating the foundations of monotheism, and strengthening the pillars of faith-based values and morals in the minds and hearts, purifying them from the remnants of ignorance in beliefs, thoughts, behavior, and conduct.

After the Hijra (migration), Muslims formed a distinct entity and community, addressed by “O you who have believed” (يَا أَيُّهَا الَّذِينَ آمَنُوا). It was then that the obligations were prescribed, the boundaries were set, the rules were detailed, and among them was fasting. This occurred in the month of Sha’ban in the second year of the Hijra.^[1]

Some believe that fasting was legislated in Mecca, citing Jafar ibn Abi Talib‘s statement in front of the king of Abyssinia, where he mentioned (may Allah be pleased with him) that the Prophet (peace be upon him and his family) ordered them to pray, give alms, and fast.^[2]

Imam al-Sadiq (peace be upon him) said:

أول ما فرض الله الصوم لم يفرضه في شهر رمضان إلاّ على الأنبياء, ولم يفرضه على الأمم, فلما بعث الله نبيه (صلى الله عليه وآله) خصّه بفضل شهر رمضان هو وأمته, وكان الصوم قبل أن ينزل شهر رمضان يصوم الناس أياماً, ثم نزل: شَهرُ رَمَضَانَ الَّذِيَ أُنزِلَ فِيهِ القُرآنُ هُدًى لِّلنَّاسِ وَبَيِّنَاتٍ مِّنَ الهُدَى وَالفُرقَانِ

“The first time Allah prescribed fasting, it was not imposed in the month of Ramadan except for the prophets, and it was not imposed on the nations. When Allah sent His Prophet (peace be upon him and his family), He singled him out with the virtue of the month of Ramadan, for him and his nation. Fasting, before the month of Ramadan, was revealed, involved people fasting for several days. Then, the following verse was revealed: ‘The month of Ramadan in which was revealed the Qur’an, a guidance for the people and clear proofs of guidance and criterion.”

شَهرُ رَمَضَانَ الَّذِيَ أُنزِلَ فِيهِ القُرآنُ هُدًى لِّلنَّاسِ وَبَيِّنَاتٍ مِّنَ الهُدَى وَالفُرقَانِ” ^[3]

Stages of Fasting Legislation

The fasting of Ramadan was legislated in two stages:

The first stage: The stage of choice: In Surah Al-Baqarah:

يَا أَيُّهَا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ الصِّيَامُ كَمَا كُتِبَ عَلَى الَّذِينَ مِنْ قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ(١٨٣)أَيَّاماً مَعْدُودَاتٍ فَمَنْ كَانَ مِنْكُمْ مَرِيضاً أَوْ عَلَى سَفَرٍ فَعِدَّةٌ مِنْ أَيَّامٍ أُخَرَ وَعَلَى الَّذِينَ يُطِيقُونَهُ فِدْيَةٌ طَعَامُ مِسْكِينٍ فَمَنْ تَطَوَّعَ خَيْراً فَهُوَ خَيْرٌ لَهُ وَأَنْ تَصُومُوا خَيْرٌ لَكُمْ إِنْ كُنْتُمْ تَعْلَمُونَ(١٨٤)

“O you who have believed, decreed upon you is fasting as it was decreed upon those before you that you may become righteous – (183) [Fasting for] a limited number of days. So whoever among you is ill or on a journey [during them] – then an equal number of days [are to be made up]. And upon those who are able [to fast, but with hardship] – a ransom [as substitute] of feeding a poor person [each day]. And whoever volunteers excess – it is better for him. But to fast is best for you, if you only knew. (184)”^[4]

The second stage: The stage of obligation and finality, which is also in two stages:

From after the evening meal (Iftar) until sunset of the following day: In Surah al-Baqarah, Allah says:

شَهْرُ رَمَضَانَ الَّذِي أُنْزِلَ فِيهِ الْقُرْآنُ هُدًى لِلنَّاسِ وَبَيِّنَاتٍ مِنَ الْهُدَى وَالْفُرْقَانِ فَمَنْ شَهِدَ مِنْكُمُ الشَّهْرَ فَلْيَصُمْهُ وَمَنْ كَانَ مَرِيضاً أَوْ عَلَى سَفَرٍ فَعِدَّةٌ مِنْ أَيَّامٍ أُخَرَ يُرِيدُ اللَّهُ بِكُمُ الْيُسْرَ وَلا يُرِيدُ بِكُمُ الْعُسْرَ وَلِتُكْمِلُوا الْعِدَّةَ وَلِتُكَبِّرُوا اللَّهَ عَلَى مَا هَدَاكُمْ وَلَعَلَّكُمْ تَشْكُرُونَ(١٨٥)

“The month of Ramadhan [is that] in which was revealed the Qur’an, a guidance for the people and clear proofs of guidance and criterion. So whoever sights [the new moon of] the month, let him fast it; and whoever is ill or on a journey – then an equal number of other days. Allah intends for you ease and does not intend for you hardship and [wants] for you to complete the period and to glorify Allah for that [to] which He has guided you, and perhaps you will be grateful. (185)”^[5]

At this time, some people felt hardship due to being separated from their wives. After the Muslims found it difficult and complained to the Prophet (peace be upon him and his family), Allah revealed the final ruling on fasting, which is stated in Surah al-Baqarah:

أُحِلَّ لَكُمْ لَيْلَةَ الصِّيَامِ الرَّفَثُ إِلَى نِسَائِكُمْ هُنَّ لِبَاسٌ لَكُمْ وَأَنْتُمْ لِبَاسٌ لَهُنَّ عَلِمَ اللَّهُ أَنَّكُمْ كُنْتُمْ تَخْتَانُونَ أَنْفُسَكُمْ فَتَابَ عَلَيْكُمْ وَعَفَا عَنْكُمْ فَالآنَ بَاشِرُوهُنَّ وَابْتَغُوا مَا كَتَبَ اللَّهُ لَكُمْ وَكُلُوا وَاشْرَبُوا حَتَّى يَتَبَيَّنَ لَكُمُ الْخَيْطُ الأبْيَضُ مِنَ الْخَيْطِ الأسْوَدِ مِنَ الْفَجْرِ ثُمَّ أَتِمُّوا الصِّيَامَ إِلَى اللَّيْلِ وَلا تُبَاشِرُوهُنَّ وَأَنْتُمْ عَاكِفُونَ فِي الْمَسَاجِدِ تِلْكَ حُدُودُ اللَّهِ فَلا تَقْرَبُوهَا كَذَلِكَ يُبَيِّنُ اللَّهُ آيَاتِهِ لِلنَّاسِ لَعَلَّهُمْ يَتَّقُونَ (١٨٧)

“It has been made permissible for you the night preceding fasting to go to your wives [for sexual relations]. They are clothing for you and you are clothing for them. Allah knows that you used to deceive yourselves, so He accepted your repentance and forgave you. So now, have relations with them and seek that which Allah has decreed for you. And eat and drink until the white thread of dawn becomes distinct to you from the black thread [of night]. Then complete the fast until the night [i.e., sunset]. And do not have relations with them as long as you are staying for worship in the mosques. These are the limits [set by] Allah, so do not approach them. Thus does Allah make clear His ordinances to the people that they may become righteous. (187)”^[6]

The Rationale Behind the Legislation of Fasting:

Hisham bin Al-Hakam asked Abi Abdullah about the rationale for fasting, and he replied:

إنّما فرض الله (عز وجل) الصيام ليستوي به الغني والفقير، وذلك أنّ الغني لم يكن ليجد مس الجوع فيرحم الفقير لأن الغني كلّما أراد شيئا قدر عليه فأراد الله (عز وجل) أن يسوي بين خلقه وأن يذيق الغني مس الجوع والألم ليرق على الضعيف فيرحم الجائع

“Allah (the Almighty) has prescribed fasting to establish equality between the rich and the poor. This is because the rich would never experience the touch of hunger and have compassion for the poor since they can afford whatever they desire. So, Allah (the Almighty) wanted to create equality among His creation and make the rich taste the touch of hunger and pain so that they would empathize with the weak and have mercy on the hungry.”^[7]

Abu Al-Hassan Ali bin Musa Al-Rida (peace be upon him) wrote to Muhammad bin Sinan in response to his questions:

علة الصوم: لعرفان مس الجوع والعطش ليكون ذليلا مستكيناً مأجوراً محتسباً صابراً، ويكون ذلك دليلاً له على شدائد الآخرة، مع ما فيه من الانكسار له عن الشهوات، واعظاً له في العاجل، دليلاً على الآجل ليعلم شدة مبلغ ذلك من أهل الفقر والمسكنة في الدنيا والآخرة

 “The rationale for fasting is to acknowledge the touch of hunger and thirst, to become humble, needy, rewarded, accountable, and patient. This serves as a guide to the difficulties of the Hereafter, along with breaking away from desires, serving as an admonition in this world and a guide to the hereafter so that one may understand the severity of the conditions faced by the poor and needy in this world and the Hereafter.”^[8]

It has been narrated that Al-Hassan bin Ali bin Abi Talib (peace be upon them) said:

جاء نفر من اليهود إلى رسول الله (صلى الله عليه وآله) فسأله أعلمهم عن مسائل فكان فيما سأله أنّه قال له: لأي شيء فرض الله (عز وجل) الصوم على أمتك بالنهار ثلاثين يوماً، وفرض الله على الأمم أكثر من ذلك؟ فقال النبي (صلى الله عليه وآله) : إن آدم عليه السلام لما أكل من الشجرة بقي في بطنه ثلاثين يوما ففرض الله على ذريته ثلاثين يوما الجوع والعطش، والذي يأكلونه بالليل تفضل من الله (عز وجل) عليهم وكذلك كان على آدم عليه السلام، ففرض الله ذلك على أمتي، ثم تلا هذه الآية [من سورة البقرة]: ﴿كُتِبَ عَلَيْكُمُ الصِّيَامُ كَمَا كُتِبَ عَلَى الَّذِينَ مِنْ قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ (١٨٣) أَيَّاماً مَعْدُودَاتٍ﴾ قال اليهودي: صدقت يا محمد، فما جزاء من صامها؟ فقال النبي (صلى الله عليه وآله) : ما من مؤمن يصوم شهر رمضان احتساباً إلا أوجب الله (تبارك وتعالى) له سبع خصال: أولها يذوب الحرام في جسده، والثانية يقرب من رحمة الله (عز وجل) ، والثالثة يكون قد كفّر خطيئة آدم أبيه (عليه السلام) ، والرابعة يهوّن الله عليه سكرات الموت، والخامسة أمان من الجوع والعطش يوم القيامة، والسادسة يعطيه الله براءة من النار، والسابعة يطعمه الله (عز وجل) من طيّبات الجنة، قال: صدقت يا محمد

“A group of Jews came to the Messenger of Allah (peace and blessings be upon him and his family), and their most knowledgeable person asked him questions. Among these questions, he asked: ‘Why has Allah (the Almighty) prescribed fasting for your ummah during the day for thirty days, while He has prescribed more than that for other nations?’ The Prophet (peace and blessings be upon him and his family) replied: ‘When Adam (peace be upon him) ate from the tree, it remained in his stomach for thirty days. So, Allah made his offspring fast for thirty days of hunger and thirst. What they eat at night is a favor from Allah (the Almighty) upon them, and it was the same for Adam (peace be upon him). Thus, Allah has prescribed this for my Ummah.’ Then he recited this verse from Surah al-Baqarah: ‘Fasting is prescribed for you as it was prescribed for those before you, that you may become righteous (183) [for] a limited number of days.’ The Jew said, ‘You have spoken the truth, O Muhammad. So, what is the reward for those who fast?’ The Prophet (peace and blessings be upon him and his family) said: ‘No believer fasts the month of Ramadan seeking reward from Allah, except that Allah (Blessed and Exalted) obligates upon them seven qualities: The first is that the unlawful dissolve from their body, the second is that they draw closer to Allah’s mercy, the third is that they atone for the sin of their father Adam (peace be upon him), the fourth is that Allah makes the pangs of death easier for them, the fifth is that they are protected from hunger and thirst on the Day of Resurrection, the sixth is that Allah grants them immunity from the Fire, and the seventh is that Allah feeds them from the delicacies of Paradise.’ The Jew said, ‘You have spoken the truth, O Muhammad.'”^[9]

Fasting in Shia Imamiya

From a legal perspective, fasting is divided into four categories: obligatory, recommended, discouraged as an act of worship, and prohibited.

Obligatory Fasting:

Obligatory fasting is divided into several categories: fasting during the month of Ramadan, fasting for expiation, fasting for making up missed days, fasting in place of the sacrificial offering during Hajj al-Tamattu’, fasting due to a vow, covenant, oath, or an agreed-upon condition or contract, and fasting on the third day of the retreat (i’tikaf).

Recommended Fasting:

Recommended fasting does not require completion once started; breaking the fast before sunset is allowed, although it is discouraged afternoon. It is divided into several categories:

1. Fasting without a specific reason or time, such as fasting any day of the year except for the two Eid days and the days of Tashreeq for those in Mina.
2. Fasting for a specific reason on special occasions, which is numerous and mentioned in books of supplications.

Fasting at specific times, which include:

1. Fasting for three days each month, is highly emphasized as it is equivalent to fasting for a lifetime and removes the burden from one’s heart. The best way to do this is to fast on the first Thursday of the month, the last Thursday of the month, and the first Wednesday of the second ten days of the month. It is recommended to make up for missed days.
2. Fasting the white days of each month, which are the 13th, 14th, and 15th.
3. Fasting on the birthday of the Prophet (peace be upon him and his family), which is the 17th of Rabi’ al-Awwal according to the most authentic opinion, and the 12th according to al-Kulayni.
4. Fasting on the day of Ghadir, which is the 18th of Dhu al-Hijjah.
5. Fasting on the day the Prophet (peace be upon him and his family) was commissioned, which is the 27th of Rajab.
6. Fasting on the day the earth was spread out beneath the Kaaba, which is the 25th of Dhu al-Qa’da.
7. Fasting on the day of Arafah for those who are not weakened by fasting from supplication.

Discouraged Fasting:

Discouraged fasting is also divided into several categories:

• Fasting on Ashura.
• Fasting on Arafah for those who fear it will weaken them from supplication, which is more virtuous than fasting. The same applies when there is doubt about the crescent moon of Dhu al-Hijjah, fearing it might be Eid.
• Fasting while being a guest without the host’s permission.
• Fasting for a child without their parent’s permission. It becomes prohibited if it causes harm due to parental concern for the child.

Prohibited Fasting:

Prohibited fasting is also divided into several categories:

-Fasting on the two Eid days: Eid al-Fitr and Eid al-Adha.

-Fasting on the days of Tashreeq, which are the 11th, 12th, and 13th of Dhu al-Hijjah, for those in Mina.

-Fasting on the day of doubt, whether it is from Sha’ban or Ramadan, with the intention that it is Ramadan. However, there is no objection if the intention is that it is from Sha’ban.

-Fasting to fulfill a vow related to a sinful act, such as vowing to fast if one can commit a specific sin or if one abandons a specific obligation. If the intention is to express gratitude for making it easier to sin, it is prohibited. However, if the intention is to deter oneself from sin, then it is permissible. Similar to the first case, it is also prohibited to vow to fast to deter oneself from performing an act of obedience or refraining from sin.

-Fasting in silence, by intending to abstain from speaking throughout the day or part of it during the fast.

-Fasting al-Wisal, which is fasting for a day and a night until dawn or fasting for two consecutive days without breaking the fast in between.

-Fasting for a wife without her husband’s permission while it interferes with the husband’s rights.

-Fasting for a slave without the master’s permission while it interferes with the master’s rights.

-Fasting for a child when it causes harm to the parents.

-Fasting for a sick person or someone who would be harmed by fasting.

-Fasting for a traveler, except in the cases exempted in books of jurisprudence.

-Fasting for a lifetime, even on Eid days.