All other kinds of fasts are nafl, a term already explained (p. [199]). Such are the fasts kept on the 10th day of Muharram, on the Aiyám-i-Bíz (bright days)—the 13th, 14th and 15th day of any month, on the 15th of Sh'abán, that is, the day following the night called Shab-Barát, and on the 30th of each month in which there are thirty days. A nafl fast may be broken if the person who intended to keep it receives an invitation to a feast. According to Bukhárí, a woman may not make a nafl fast without the consent of her husband. The reverse is not the case, for "Men are superior to women on account of the qualities with which God hath gifted the one above the other, and on account of the outlay they make from their substance for them." (Súra iv. 38). It is said that one day a woman came to the Prophet and said that her husband had slapped her. The Prophet wished to punish him for doing so improper an act, but he was prevented by the descent from heaven of the verse just quoted, which is held to be conclusive evidence of the inferiority of women. The verse also contains the words "chide those
(wives) for whose refractoriness ye have cause to fear; remove them into beds apart, and scourge them." It is mustahab to fast some days in the month Shawwál, for Muhammad is reported to have said: "Whosoever keeps the fast of Ramazán and some seven days in the preceding month of Shawwál, it is as if his whole life were a fast."
If on account of dull weather, or of dust storms the new moon is not visible, it is sufficient to act on the testimony of a trustworthy person who declares that Ramazán has commenced. Imám Sháfa'í requires two, but the following Tradition is quoted against him: "An Arab came to the Prophet and said: 'I have seen the new moon.' His Excellency said: 'Dost thou believe that there is no God but God? Dost thou confess that Muhammad is His Apostle?' 'Yes,' replied the man. The Prophet calling Billál, the Mu,azzin, said: 'Tell the people to commence the fast.'" This proves that the evidence of one good Muslim is sufficient testimony in the matter.
The fast is destroyed in the following cases:—if when cleansing the teeth a little water should pass into the throat, if food is eaten under compulsion, if an enema is used, if medicine is put into the ears, nose or a wound in the head, if a meal has been taken on the supposition that it was night when it was really day, if the niyyat (intention) in the Ramazán fast was not properly made, if after a meal taken during the night a portion of food larger than a grain of corn remains between the teeth or in a cavity of a tooth, lastly, if food is vomited. In each of these cases a qazá fast must be kept in lieu of the one thus broken.
In the case where the fast is deliberately broken, the person must atone for his sin by setting a slave at liberty; if from any cause that cannot be done, he must fast every day for two months; if that cannot be done, he must give sixty persons two full meals each, or give one man such meals daily for sixty days.
The fast is not broken by merely tasting anything, by
applying antimony to the eyes, and oil to the beard, by cleansing the teeth, or by kissing a person; but it is considered better not to do these things during the day-time. The Imám As-Sháfa'í declared that it was very wrong indeed to do either of these actions after noon. He used to repeat the following Tradition handed down by Tabrání. "The Prophet said: 'when you fast, cleanse the teeth in the early morning, because when the lips of him who fasts become dry and parched, they will be for him a light in the day of judgment.'"
If a person through the infirmity of old age is not able to keep the fast, he must perform sadqa, that is, he must feed a poor person. This opinion is based on a sentence in the Qurán, which has caused a good deal of dispute: "As for those who are able (to keep it and yet break it), the expiation of this shall be the maintenance of a poor man." (Súra ii. 180). This seems to make fasting a matter of personal option, and some Commentators admit that at first it was so, but they say that the words have been abrogated[[224]] by the following sentence which occurs in the next verse: "As soon as any one of you observeth the moon, let him set about the fast." Others say that the negative particle "not" must be understood before "able," in which case the words in italics must be omitted. Others explain the expression "those who are able" as equivalent to "those who have great difficulty therein," such as aged and infirm persons. This seems to be the best interpretation and is the one which practically is acted on.
In the case of women with child, mothers giving suck to their children, sick persons whom fasting at this particular time might injure, it is sufficient if they keep it at another time; that is, they must when convenient make a qazá fast.
In these cases the sadqa or feeding of the poor is not required. Thus Abu Dáúd says: "The Prophet said, 'God allows travellers to shorten the Namáz and to postpone the fast. Women also are allowed to fast another time.'" The Qurán is also clear on the point: "He who is sick or upon a journey, shall fast a like number of other days." (Súra ii. 181). There are five days in the year in which it is unlawful to fast. These are, 'Íd-ul-Fitr, Baqr-'íd and the three following days, viz: the 11th, 12th and 13th of Zu'l-Hajja. If during the month of Ramazán, a person arrives at maturity, or an Infidel becomes a Muslim, each must keep the fast during the remaining days of the month.