SAUM (Islamic Fasting)

Definition

Muslims are prohibited from eating, drinking, smoking, and engaging in sexual intercourse from dawn (fajr) to sunset (maghrib). Fasting is essentially an attempt to seek nearness to Allah and increase one's piety. One of the remote aims of fasting is to sympathize with those less fortunate ones who do not always have food and drink readily available. Also one must try to avoid cursing and thinking evil thoughts. Fasting is also viewed as a means of controlling one's desires (of hunger, thirst, sexuality, anger) and focusing more on devoting oneself to God.

Sawm also carries a significant spiritual meaning. It teaches one the principle of love: because when one observes Fasting, it is done out of deep love for God.

Fasting in the Qur'an

In the Qur'an, this practice is mentioned:

يٰأَيُّهَا ٱلَّذِينَ آمَنُواْ كُتِبَ عَلَيْكُمُ ٱلصِّيَامُ كَمَا كُتِبَ عَلَى ٱلَّذِينَ مِن قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ

“O those who believe, the fasts have been enjoined upon you as were enjoined upon those before so that you be God-fearing.” ^{[Qur'an 2:183]}

Conditions of Fasting

Intention (Niyyah)

For a fast to be valid in the first instance, an intention (niyyah) must be made beforehand; this is considered to form an oath. If this is not performed then the fast is not valid, it is not required to be made verbally.

General conditions

Throughout the duration of the fast itself, Muslims will abstain from certain provisions that the Qur'an has otherwise allowed; namely eating, drinking, and sexual intercourse. This is in addition to the standard obligation already observed by Muslims of avoiding that which is not permissible under Qur'anic or Shari'ah law (e.g. ignorant and indecent speech, arguing and fighting, and lustful thoughts). Without observing this standard obligation, Sawm is rendered useless, and is seen simply as an act of starvation. The fasting should be a motive to be more benevolent to the fellow-creatures. Charity to the poor and needy in this month is one of most rewardable worship.

If one is sick, nursing or traveling, one is considered exempt from fasting. Any fasts broken or missed due to sickness, nursing or traveling must be made up whenever the person is able before the next month of Ramadan. According to the Qur'an, for all other cases, not fasting is only permitted when the act is potentially dangerous to one's health - for example; those elderly who are too weak to fast for extended periods of time, but this must be made up by paying a fidyah which is essentially the iftaar, dinner and suhur for a fasting person who requires such financial help. diabetics, nursing, and pregnant women.

Observing the fast is not permitted for menstruating women. However, when a woman's period has ceased, she must bathe and continue fasting. Any fasts broken or missed due to menstruation must be made up whenever she can before the next month of Ramadan. Women must fast at times when not menstruating, as the Qur'an indicates that all religious duties are ordained for both men and women.

Breaking oaths and the consequences

During Ramadan, one who fasts and breaks the oath out of forgetfulness must nevertheless continue, since the fast will remain valid. If, however, one intentionally breaks the fast, by eating, drinking, or smoking, then they must continue for the rest of the day, add one day onto their fast and pay a "penalty'" (fidyah). Fidyah differ in the different schools of thought. In Malaysia however, a fidyah consists of the amount of rice used for a meal.

However if one intentionally breaks the fast by having sex (without breaking it first by other means such eating, etc.) a set of "penalty" (kaffarra) shall apply. These exist in two forms, of which the person must choose one:

• Fasting for an extra 60 consecutive days
• Feeding and clothing 60 people in need

Penalties for voluntary fasts at other times of the year, are, however, more lenient; if an oath is given, and circumstances dictate that if broken (or if the one giving the oath deliberately breaks it), one needs to fast for three days consecutively if they cannot initially find 10 poor people to feed and provide clothing for (both of which are commanded before the act of fasting as a form of repentance). The penalties are harsher during Ramadan because all mentally able Muslims are expected to have an increased awareness of the fast at that time.

Beginning and ending the Fast

In accordance with traditions handed down from Muhammad, Muslims eat a pre-dawn meal called the suhoor. All eating and drinking must be finished before Salat-ul-Fajr, the pre-dawn prayer. Unlike the Salat-ul-Zuhr and Salat-ul-Maghrib prayers, which have clear astronomical definitions (noon and sunset), there are several definitions used in practice for the timing of "true dawn" (al-fajr as-sadq), as mentioned in the hadith. These range from when the center of the sun is 12 to 21 degrees below the horizon [1] which equates to about 40 to 60 minutes before civil dawn. There are no restrictions on the morning meal other than the restrictions on Muslims diet. After completing the suhoor, Muslims recite the fajr prayer. No food or water is allowed to go down the throat after the suhoor. However, water unlike food may enter the mouth, but not go down the throat during wudu.

The meal eaten to end the fast is known as al-Iftar. Many Muslims, following the Sunnah of the Prophet, Muhammad, break the fast with dates and water before praying Salat-ul-Maghrib, after which they might eat a more wholesome meal.

Benefits of fasting

Fasting inculcates a sense of fraternity and solidarity, as Muslims can feel and experience that which needy and hungry humans feel. However, even the poor, needy, and hungry participate in the fast. Moreover, Ramadan is a month of giving charity and sharing meals to break the fast together, the latter offering more reward than if eating alone. Most importantly, the fast is also seen as a great sign of obedience by the believer to Allah. Faithful observance of the Sawm is believed to atone for personal faults and misdeeds and to help earn a place in paradise.

As briefly mentioned earlier, fasting can also be observed voluntarily (as part of the Greater Jihad ): Sawm is intended to teach believers patience and self-control in their personal conduct, to help control passions and temper, to provide time for meditation and to strengthen one's faith. Fasting also serves the purpose of cleansing the inner soul and freeing it of harm.

Days For Fasting

Month of Ramadhan

Fasting in the month of Ramadan is considered Fard (obligitory)

Days For Voluntary Fasting

Islam also prescribed certain days for non-obligatory, voluntary fasting, such as:

• each Monday and Thursday of a week
• the 13th, 14th, and 15th day of each lunar month
• six days in the month of Shawwal (the month following Ramadan)
• the Day of Arafat (9th of Dhu al-Hijjah in the Islamic (Hijri) calendar)
• the Day of Ashura (10th of Muharram in the Hijri calendar), with one more day of fasting before or after it (For Sunni Muslims only. It is prohibited in Shia Islam)
• As often as possible in the months of Rajab and Shaban before Ramadhan
• First ten days of Dhu al-Hijjah in the Islamic calendar

Days when fasting is prohibited

Although fasting is highly prescribed in Islam, there are times when fasting is prohibited. There are certain days on which fasts are prohibited:

• Eid ul-Adha
• Eid ul-Fitr
• Ayyam at-Tashriq (the 11th, 12th and 13th of the month of Dhu al-Hijjah).

Fasting in other religions

Lent in Christianity, Yom Kippur, Tisha B'av, Fast of Esther, Tzom Gedalia the Seventeenth_of_Tamuz, and the Tenth_of_Tevet, all in Judaism, are also times of fasting. Nevertheless, the fasting practices are different from one another. Members of The Church of Jesus Christ of Latter-day Saints (Mormons) generally fast for 24 hours on the first Sunday of each month. Like Muslims, they refrain from all drinking and eating unless they are children or are physically unable to fast. Fasting is also a feature of ascetic traditions in religions such as Hinduism and Buddhism. Mahayana traditions that follow the Brahma's Net Sutra may recommend that the laity fast " during the six days of fasting each month and the three months of fasting each year" [Brahma's Net Sutra, minor precept 30].

Why Islamic Fasting Is Different Than Other Types of Fasting

The Islamic fast, is different from the above "Diet Plans".  It has beneficial features of both plans.  Its unique medical benefits are due to the following factors :

I . As compared to other diet plans, in fasting during Ramadan, there is no malnutrition or inadequate calorie intake since there is no restriction on the type or amount of food intake during Iftaar or Sahar.  This was confirmed by M.M.Hussaini (ref. 6) during Ramadan 1974 when he conducted dietary analysis of Muslim students at the University of North Dakota State University at Fargo.  He concluded that calorie intake of Muslim students during fasting was at two thirds of NCR- RDA.

2. Fasting, in Ramadan is voluntarily undertaken. It is not a prescribed imposition from a physician. In the hypothalamus part of the brain there is a center called "lipostat" which controls the body mass. When severe and rapid weight loss is achieved by starvation diet, the center does not recognize this as normal and, therefore re-programs itself to cause weight gain rapidly once the person goes off the starvation diet. So the only effective way of losing weight is slow, self-controlled, and gradual weight loss by modifying our behavior, and the attitude about eating while eliminating excess food. Ramadan is a month of self-regulation and self-training if terms of food intake thereby causing hopefully, a permanent change in lipostat reading.

3. In Islamic fasting, we are not subjected to a diet of selective food only (i.e. protein only, fruits only etc). An carry breakfast, before dawn is taken and then at sunset fast is broken with something sweet i.e. dates, fruits, juices to warrant any hypoglycemia followed by a regular dinner later on.

4. Additional prayers are prescribed after the dinner, which helps metabolize the food. Using a calorie counter, I counted the amount of calories burnt during extra prayer called Traveeh. It amounted to 200 calories. Islamic prayer called Salat uses all the muscles and joints and can be placed in the category of a mild exercise in terms of caloric out put.

5. Ramadan fasting is actually an exercise in self discipline. For those who are a chain smoker, or nibble food constantly, or drink coffee every hour, it is a good way to break the habit, hoping that the effect will continue after the month is over.

6. Psychological effect of Ramadan fasting are also well observed by the description of people who fast. They describe a feeling of inner peace and tranquility. The prophet has advised them "If one slanders you or aggresses against you, tell them I am fasting". Thus personal hostility during the month is minimal. Crime rate in muslim countries fall during this month.

It is my experience that within the first few days of Ramadan, I begin to feel better even before losing, a singIe pound. I work more and pray more; physical stamina and mental alertness improve. As I have my own lab in the office, I usually check my chemistry, that is, blood glucose, cholesterol, triglyceride before the commencement of Ramadan and at its end. I note marked improvement at the end. As I am not overweight, thank God, weight loss is minimal. The few pounds I lose, I regain soon after. Fasting in Raniadan will be a great blessing for the overweight whether with or without mild diabetes (type II). It benefits those also who are given to smoking or nibbling. They can rid themselves of these addictions in this month.

Fasting For Medical Patients: Suggested Guidelines

As mentioned earlier, patients are exempt from fasting. But some, for whatever reasons, do decide to observe fasting. For physicians treating Muslim patients, the following guidelines are suggested.

a. Diabetic Patients:
Diabetics who are controlled by diet alone can fast and hopefully with weight reduction, their diabetes may even be cured or at least improved. Diabetics who are taking oral hypoglycemia agents like Orinase along with the diet should exercise extreme caution if they decide to fast. They should reduce their dose to one-third, and take the drug not in the morning, but with Iftar in the evening. If they develop low blood sugar symptoms in the day time, they should break the fast immediately. Diabetics taking insulin should not fast. If they do, at their own risk, they should do so under close supervision and make drastic changes in the insulin dose. For example, eliminate regular insulin altogether and take only NPH in divided doses after Iftar or before Sahar. Diabetics, if they fast, should still take a diabetic diet during Iftar, Sahar and dinner. The sweet snacks common in Ramadan are not good for their disease. they should check their blood sugar before breakfast and after ending their fast.

b. Hypertensive or Cardiac Patients:
Those who have mild to moderate high blood pressure along with being overweight should be encouraged to fast, since fasting may help to lower their blood pressure. They should see their physician to adjust medicines. for example, the dose of water pill (diuretic) should be reduced for fear of dehydration and long acting agents like Inderal LA or Tenormin can be given once a day before Sahar. Those with severe hypertension or heart diseases should not fast at all.

c. Those with Migraine Headache:
Even in tension headache, dehydration, or low blood sugar will aggravate the symptoms, but in migraine during fasting, there is an increase in blood free fatty acids, which will directly affect the severity or precipitation of migraine through release of catecholamines. Patients with migraines are advised not to fast.

d. Pregnant Women (Normal Pregnancy):
This is not an easy situation. Pregnancy is not a medical illness, therefore, the same exemption does not apply. There is no mention of such exemption in Quran. However, the Prophet said the pregnant and nursing women do not fast. This is in line with God not wanting anyone, even a small fetus, to suffer. There is no way of knowing, the damage to the unborn child until the delivery, and that might be too late. In my humble opinion, during the first and third trimester (three months) women should not fast. If however, Ramadan happens to come during the second trimester (4th-6th months) of pregnancy, a women may elect to fast provided that (1) her own health is good, and (2) it is done with the permission of her obstetrician and under close supervision. The possible damage to the fetus may not be from malnutrition provided the Iftar and Sahar are adequate, but from dehydration, from prolonged (10-14 hours) abstinence from water.

Therefore it is recommended that Muslim patients if they do fast. do so under medical supervision.

References:

1. Bistrian,B.R.,"Semi-starvation Diet Recent Development", Diabetic Care, November 1978.
2. Blackbum, G.L., et el, "Metabolic Changes On PSMF diet" diabetes, June 1976.
3. Cott, A., "Fasting Is A Way Of Life", New York: Bantam Books, 1977.
4. Hirsch, Jules, "Hypothalmic Control Of Appetite" Hospital Practices, February 1984.
5. Khurane, R.C., "Modified Ketogenic Diet For Obesity" , Cancer Monthly Digest, July 1973.
6. Hussaini, N.M., Joumal of Islamic Medical Association, October 1982.
7. Athar, S., "Therapeutic Benefits Of Ramadan Fasting ", Islamic Horizon May 1984.
8. Soliman, N., "Effects Of Fasting During Ramadan", Journal of Islamic Medical  Association, November 1987.
9. F. Azizi et el, "Evaluation of Certain Hormones And Blood Constituents During Islamic Fasting Month", Journal of Islamic Medical Association, Nov. 1987.
10. Athar, S., "Fasting For Medical Patients - Suggested Guide-line" Islamic Horizon, May 1985.