According to the Holy Qur'an, there is no death for wrongdoers in the hereafter and even when their skin is burnt a new one will be replaced so the punishment of the hereafter is always experienced
as a fresh one! Chapter 4 Verse 56 reads:
Surely those who disbelieved in Our
Signs and Miracles, We shall cast them
into the Fire. As often as their skins
are roasted wholly, we shall change
them for other skins that they may
taste the punishment. Verily, Allah is
the Invincible-Mighty, Wise.
Thus, when compared to the chastisement of the doomsday, worldly pains can be regarded as nothing. It has been recorded in history that during the caliphate of Imam Ali (A), when his blind brother 'Aqil asked him to grant him an additional portion of public treasury due to his severe poverty, the Holy Imam (A) brought a hot piece of metal near ‘Aqil. Feeling the hotness of it, 'Aqil protested: "Are you going to burn me?" "No!" Imam replied. "You cried because of a metal made hot by a human being for fun. Then, how do you expect me not to cry for the fire prepared by Allah (SWT) due to His anger?"
Beside reminding us of the hereafter, the thirst and hunger during the month of Ramadan reminds those who fast of poor people experiencing the same feelings during whole days of their life and encourages those who fast to spend some portion of their properties in the way of Allah (SWT) and for the sake of needy people.
Some narrations regarding fasting
The Holy Prophet of Islam (S) is quoted as saying:
Verily Allah (SWT) has appointed some
angels only in order to pray for the
people who fast. Gabriel has informed
me that Allah (SWT) has said: "I have
not commanded my angels to pray for
one of my creatures, unless I have
accepted their prayers for him."10
The sixth Holy Imam, Imam Sadiq (A) has stated:
When a person fasts on a hot day
for the sake of Allah and becomes
thirsty, Allah SWT sends 1000
angels to touch his/her face and
give him/her glad tidings up to the
time of breaking the fast when
Allah (SWT) tells him/her: "How
nice you smell! What a pleasant
soul you possess! Oh my angels!
Bear witness that I have forgiven
him/her."11
Based on narrations like this, everything that seems bad in this world is not necessarily the same in the hereafter and vice versa. Therefore, although the person who fasts his mouth may smell bad in this world, he has a pleasant odour for Allah (SWT) and the residents of heaven. On the other hand, a woman smelling nicely for non-mahram men will not be the same in the world to come. Thus, realities are not necessarily what appear to us in this world.
According to a very famous tradition narrated by both Sunni and Shi'ite scholars, the Holy Prophet said:
Allah (SWT) said: "fasting is for me
and I am the one who rewards for
it”.12
as a fresh one! Chapter 4 Verse 56 reads:
Surely those who disbelieved in Our
Signs and Miracles, We shall cast them
into the Fire. As often as their skins
are roasted wholly, we shall change
them for other skins that they may
taste the punishment. Verily, Allah is
the Invincible-Mighty, Wise.
Thus, when compared to the chastisement of the doomsday, worldly pains can be regarded as nothing. It has been recorded in history that during the caliphate of Imam Ali (A), when his blind brother 'Aqil asked him to grant him an additional portion of public treasury due to his severe poverty, the Holy Imam (A) brought a hot piece of metal near ‘Aqil. Feeling the hotness of it, 'Aqil protested: "Are you going to burn me?" "No!" Imam replied. "You cried because of a metal made hot by a human being for fun. Then, how do you expect me not to cry for the fire prepared by Allah (SWT) due to His anger?"
Beside reminding us of the hereafter, the thirst and hunger during the month of Ramadan reminds those who fast of poor people experiencing the same feelings during whole days of their life and encourages those who fast to spend some portion of their properties in the way of Allah (SWT) and for the sake of needy people.
Some narrations regarding fasting
The Holy Prophet of Islam (S) is quoted as saying:
Verily Allah (SWT) has appointed some
angels only in order to pray for the
people who fast. Gabriel has informed
me that Allah (SWT) has said: "I have
not commanded my angels to pray for
one of my creatures, unless I have
accepted their prayers for him."10
The sixth Holy Imam, Imam Sadiq (A) has stated:
When a person fasts on a hot day
for the sake of Allah and becomes
thirsty, Allah SWT sends 1000
angels to touch his/her face and
give him/her glad tidings up to the
time of breaking the fast when
Allah (SWT) tells him/her: "How
nice you smell! What a pleasant
soul you possess! Oh my angels!
Bear witness that I have forgiven
him/her."11
Based on narrations like this, everything that seems bad in this world is not necessarily the same in the hereafter and vice versa. Therefore, although the person who fasts his mouth may smell bad in this world, he has a pleasant odour for Allah (SWT) and the residents of heaven. On the other hand, a woman smelling nicely for non-mahram men will not be the same in the world to come. Thus, realities are not necessarily what appear to us in this world.
According to a very famous tradition narrated by both Sunni and Shi'ite scholars, the Holy Prophet said:
Allah (SWT) said: "fasting is for me
and I am the one who rewards for
it”.12
The content of this narration has been widely discussed among the scholars. While all worships are for Allah (SWT) and rewarded by Him, the Almighty, why has fasting been appropriated a special position in this narration?
Three answers might be suggested here:
1. The first reason is that fasting is the abandoning of some acts; thus, it is the only worship that is not seen or known by anyone.
2. Another reason, as suggested by some scholars, is the fact that during the history, all kinds of worship (praying, pilgrimage, giving alms, sacrifice, and so on) have been offered to idols and false gods and the only exception among the acts of worship is fasting since no one has ever fasted for anyone or anything other than Allah (SWT).
3. The third reason is the special relationship between fasting and Allah swt just as we call some days as the days of Allah (SWT) and some places as the house of Allah (SWT) , even though every time and place belong to Him. This meaning implies the special mercy of Allah (SWT) for those who fast. The same implication is true with the next phrase which says: "and I am the one who rewards for it." When some workers are employed by a person he may give their wage to his agent to distribute among them. However, if the job is a special one he may personally hand the wages out to them. Similarly, Allah (SWT) without any mediation rewards those who fast. It is noteworthy to mention that the Arabic term "aX-" in the above-mentioned narration can be read in both active and passive forms. According to the latter, the narration gives another meaning:
"Fasting is for me and I am its reward!"
Thus, the one who fasts has Allah (SWT) with him/her as the reward of his/her act of worship just as the guest of a banquet who expects the host to welcome and meet him/her.
—-----------------------------------------------
1 Al-Amāli by Saduq, p. 93.
2 Ibid.
3 Ibid.
4 Ibid.
5 Ibid.
6 Ibid. p. 95.
7 Ibid.
8 Ibid.
9 Ibid. p. 93.
10 Wasā'il al-Shi‘ah, vol. 10, p. 396.
11 Ibid. P. 409
12 Ibid. p.4
Three answers might be suggested here:
1. The first reason is that fasting is the abandoning of some acts; thus, it is the only worship that is not seen or known by anyone.
2. Another reason, as suggested by some scholars, is the fact that during the history, all kinds of worship (praying, pilgrimage, giving alms, sacrifice, and so on) have been offered to idols and false gods and the only exception among the acts of worship is fasting since no one has ever fasted for anyone or anything other than Allah (SWT).
3. The third reason is the special relationship between fasting and Allah swt just as we call some days as the days of Allah (SWT) and some places as the house of Allah (SWT) , even though every time and place belong to Him. This meaning implies the special mercy of Allah (SWT) for those who fast. The same implication is true with the next phrase which says: "and I am the one who rewards for it." When some workers are employed by a person he may give their wage to his agent to distribute among them. However, if the job is a special one he may personally hand the wages out to them. Similarly, Allah (SWT) without any mediation rewards those who fast. It is noteworthy to mention that the Arabic term "aX-" in the above-mentioned narration can be read in both active and passive forms. According to the latter, the narration gives another meaning:
"Fasting is for me and I am its reward!"
Thus, the one who fasts has Allah (SWT) with him/her as the reward of his/her act of worship just as the guest of a banquet who expects the host to welcome and meet him/her.
—-----------------------------------------------
1 Al-Amāli by Saduq, p. 93.
2 Ibid.
3 Ibid.
4 Ibid.
5 Ibid.
6 Ibid. p. 95.
7 Ibid.
8 Ibid.
9 Ibid. p. 93.
10 Wasā'il al-Shi‘ah, vol. 10, p. 396.
11 Ibid. P. 409
12 Ibid. p.4
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