Fasts in Judaism and Islam - Study and Dialogue Interfaith Encounter on 10th September 2007:

The "Study and Dialogue" group of the Interfaith Encounter Association met on Monday, September 10th 2007, for an encounter around the theme of "Fasts" in Judaism and Islam.

Zainab Abu Ta'a presented the fasting in Islam. The central fast is the Ramadan fast, the fourth pillar of Islam. This fast is mandatory for adults (from around the age of 13) and one of the ways to come closer to God.

There are also permissible fasts: a vow (in return for a gift from God), a fast for atonement (for a sin, for example: in order to assume forgiveness for false oath one needs to fast for three days), the 13th till 15th days of every month, six days in the month of Shawal (the month that follows Ramdan), the Day of Ashura (the tenth day of the first month in the Muslim year – parallel to the Jewish Day of Atonement, and in order to distinguish the Muslims add another day of fast, before and/or after it).

There are also days when it is forbidden to fast: the two main Feasts – Eid al-Fitr and Eid al-Adha, it is preferred not to fast on Friday and if one fasts on it they add also the adjacent days – Thursday and Saturday.

Exempt from fasting:

* a non-Muslim (even if converted to Islam – does not need to return the days of Ramadan that he didn't fast before)
young children
* one who is temporarily ill (who needs to return the missed fasting days after he is healed
* anyone who does not have full mind: insane, retarded, in dementia etc.
* chronically sick – if three doctors, who are sensitive also to religion, determined that he can not fast. Needs to give charity to the poor in the same value of his meals
* a pregnant or nursing (for two years) woman – needs to return the missed fasting days, preferably before the next Ramadan
* a woman in her menstrual cycle or after giving birth (need to return the days)
* a person traveling more than 81 Km. (needs to return the days)

Fasting conditions include:

* intention: thinking about the internal intention to fast
* time: from dawn till sun-set
* breakfast before the fast (preferable to eat cultured milk and dates)
* breaking the fast immediately when possible. Preferable to start with dates and water. In this moment – every wish is fulfilled

Cancels the fast:

* eating and drinking on purpose (but if done by mistake – returns to fasting and do not need to return the day)
* vomiting on purpose and swallowing the vomit
* sexual relations during the day (indeed: the Prophet used to kiss his wives as he knew he can control himself)
* infusion
* blood transfusion

Many of the details are similar to Judaism and during the study we made many comments about the similarities and differences.

Dov Maimon added and presented the fasting in Judaism: one day commanded by the Torah – the Day of Atonement, when we lower the body in order to uplift the soul and become more like angels. Four additional mandatory fasts – related to sad historical events (a kind of fast that does not exist in Islam).

Fasting has an aspect of penance for sins; therefore there is also private voluntary fasting for penance.

In a private fast – one has to intend and accept upon oneself the fast in the afternoon prayer which is immediately prior to the fast. Among other things – the person intending to fast is asking God to consider the decrease in his body fat as if he sacrificed it to God. Sacrificing is related to coming closer to God (safe root in the Hebrew language) and so is fasting.

Fast and asceticism were recurrent but minor themes in the Bible. After the Temple destruction and during further exile's persecution, several groups such as Qumran sects, Chassidei Askenaz (literally: "the Pious of Germany"), Jewish Sufis developed perspectives with emphasis on asceticism and body limitation exercises.

In the conversation that developed later participants discussed whether the fast indeed makes the person better. It was clear that this is not necessarily so and a comment was quoted from religious authorities in Egypt against religious people who treat their parents badly or getting into arguments with people. An opinion was expressed that one of the challenges that religion educates to, is that coming closer to God will not disconnect from people but make the connection to them even stronger.

Reported byYehuda Stolov
Group coordinators: Zainab Abu Ta'a & Dov Maimon
 

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