The study of the Prophet’s (peace be upon him) traditions, or Hadiths, is normally undertaken in one of two ways, the first of which is to take each individual tradition, or statement, and explain its meaning. The other is that made by specialized scholars who try to deduce from every tradition the message it imparts and the rules it lays down. In these columns we have often followed a different method, trying to highlight some features of the Prophet’s guidance. Our basis has always been the traditions themselves, without attempting to provide a direct commentary on each individual tradition. We preferred to speak about the topics discussed in these traditions, not limiting ourselves to any particular number of traditions in any article. Sometimes we devoted an entire article to a single sentence occurring in a single tradition, and at others we tackled a collection of traditions relevant to a single subject. In this way, we are better able to appreciate the Prophet’s approach to the practical aspects of Islamic life. His task was to convey God’s message to mankind, and this required him to be the role model for all humanity, throughout human life. It is only through his guidance that we can appreciate the superiority of Islamic life to all other lifestyles. We must not forget that as Muslims we are required to follow the Prophet’s example, or Sunnah, as God says in the Qur’an: “You have in God’s Messenger a good example to follow, for anyone who hopes to earn God’s pleasure and success on the Day of Judgment.” (33: 21) By following the Prophet’s example, we do not only ensure that our worship is done properly, but we bring it to perfection. And we also benefit by his guidance in other matters, as he only taught us what is good and beneficial. Over the next few weeks, we will tackle some of the Prophet’s traditions that speak on fasting.
Every time the Prophet was asked about the obligations Islam requires of its believers, his answer was remarkably definitive. He never mixed what was left to the individual to do voluntarily, important as it might be, what was obligatory. This is due to the fact that what God has imposed on us as a duty is sufficient, when properly fulfilled, to earn us His pleasure. His reward is bound to be granted, and it will always be generous. We will never fail to have it. Although it is the minimum required, it is enough to guarantee admission into paradise in the life to come.
“A Bedouin came to the Prophet, with his head disheveled. He said: ‘Messenger of God, tell me what prayers God has made obligatory to me?’ The Prophet said: ‘The five regular prayers, unless you wish to volunteer more.’ The man said: ‘Tell me, what fasting has made obligatory to me?’ the Prophet said: ‘The month of Ramadan, unless you wish to volunteer more.’ The man said: ‘Tell me, what zakah God has made obligatory to me?’ The Prophet gave him the answer to his question and went on to explain to him the duties of Islam in answer to his questions. When he finished, the man said to the Prophet: ‘By Him who has honored you with the message of the truth, I shall volunteer nothing over what God has made obligatory to me, and I shall not fail to do whatever He has assigned to me as a duty. When the man had gone, the Prophet said to his companions: ‘He will be in heaven if he keeps his word.” (Related by Al-Bukhari.)
In this tradition we have a clear statement that fasting in the month of Ramadan is obligatory to everyone. This is certainly clear in the Qur’an where we read: “He of you who witnesses the month (of Ramadan) must fast it.” (2: 185) The Hadith we have just quoted provides a confirmation of the meaning of this verse. We also have in this Hadith a clear statement that voluntary fasting is permissible and rewarded by God. While the Prophet leaves the door open for such voluntary worship, he does not give any hint as to the nature of that voluntary addition. It is perfectly understood that it is done only if an individual wants to do it.
When the Prophet’s interlocutor made his intention clear that he does not want to make any voluntary worship whatsoever, the Prophet did not criticize him for that. Indeed, he made it clear that the man would earn admittance into heaven if he made sure of keeping his word. This shows how the Prophet was keen to distinguish between what is obligatory and what is voluntary. It is true that additional worship earns additional reward. If any person is wise enough to volunteer further worship, he benefits himself. What God has imposed on us as a duty, however, is sufficient to keep us on the right side.
We note also how the Prophet was willing to discuss at length the duties of Islam with a man whose appearance could not have commanded much respect in most societies. A Bedouin, with disheveled hair, unkempt, uncouth, is treated by the Prophet with all the respect with which he usually treats his closest companions. The Prophet was fully aware that the man had the same rights in respect of learning about the faith of Islam as all the dignitaries of Makkah and Madinah. After all, he was a human being who could serve the cause of Islam. Appearances counted for little with the Prophet. His task was to provide guidance to all people and that disheveled, uncouth Bedouin, with miserable appearance, had every right to receive that guidance. Hence, the Prophet put all his knowledge at the man’s disposal.