This is how the Ummah fasted before Prophet Muhammad

 

This is how the Ummah fasted before Prophet Muhammad

In the holy month of Ramadan, we often hear this one verse:

يَا أَيُّهَا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ الصِّيَامُ كَمَا كُتِبَ عَلَى الَّذِينَ مِنْ قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ

Meaning: "O you who believe, it is obligatory upon you to fast as it was obligatory upon those before you so that you may be righteous," (QS al-Baqarah [2]: 183).

Also read: Why did the ancient people also have to fast?

Almost every preacher and speaker begins his commentary or muqaddimah with this verse. Various matters relating to fasting have also been thoroughly discussed by them. Starting from the legal basis, fiqh rules, wisdom, to sundries, a series of topics have been presented in front of the congregation. However, there is one topic that seems to have not been raised much, namely how those before us fasted, as revealed in the above verse, "as prescribed for those before you."

Quoting the opinion of Abu Ja'far, al-Tabari (d. 310) in his Tafsîr (Jeddah: Muassasah al-Risalah, Print I, 2000, Volume 3, p. 410) states that the commentators themselves have different opinions regarding the meaning of " as was prescribed for those before you," above. Some say that the emphasis on tasybîh or parables there is an obligation to fast. While others emphasize those who fast. Nevertheless, these two differences still boil down to the intentions of the previous people along with the method, time and duration of their fast.

If the emphasis is on fasting people who are the same as us, it is clear that it means Christians. Because, they are required to fast in Ramadan where the time and duration are the same as the fasting that is obligatory on us.

This is as quoted by al-Tabari from Musa ibn Harun, from 'Amr ibn Hammad, from Asbath, from al-Suddi. He stated, “The meaning of those who came before us were Christians. Because they are required to fast during Ramadan. They are not allowed to eat and drink after sleeping (from evening time until evening time again), nor are they allowed to associate with husband and wife. Apparently, this is quite burdensome for Christians (including for Muslims at the beginning of fasting during Ramadan). Seeing these conditions, the Christians finally agreed to move their fasting time according to the season, until they shifted it to the middle of summer and winter. They said, 'To make up for what we did, we will increase our fast by twenty days.' That way, their fast becomes 50 days. The Christian tradition (not eating and drinking and not associating with husband and wife) is still being carried out by Muslims, including Abu Qais ibn Shirmah and Umar ibn al-Khathab. So Allah allowed them to eat, drink, socialize as husband and wife, until dawn."

There are also those who think that the meaning of the previous people there is the People of the Book, in this case it is the Jews, as in the history of Mujahid and Qatadah. In his narration, Qatadah revealed, "Ramadan fasting has been obligatory for all people, as it was obligatory for people before them. Before revealing the obligation of Ramadan, Allah revealed the obligation of fasting three days every month."

However, the mandatory status of this three-day fast was rejected by other companions. According to them, the three-day fast implemented by the Messenger of Allah, may God bless him and grant him peace, is not obligatory, but a sunnah. The reason is that there is no strong history that is used as an argument that there is a mandatory fast before the Ramadan fast that is given to Muslims. Although there is obligatory fasting before Ramadan, it has been removed (mansukh) with the obligation of Ramadan fasting. This is as stated in Tafsir al-Thabari.

In another story, in addition to fasting three days in a month, the Prophet also fasted 'Ashura', which is the fast that is commonly practiced by Jews on the 10th of Muharram. In fact, in connection with the fasting of 'Ashura, Ibnu 'Abbas narrated, "When he came to Medina, the Messenger of God found the Jews fasting on the day of 'Ashura. He asked, 'What day is it?' They answered, 'This is a great day when God saved Moses and drowned Pharaoh's army. So the Jews fasted as a form of gratitude.' He then said, 'I am certainly more important to Musa and have more right to fast than you.' So he fasted and ordered his companions to fast on that day."

This was then emphasized by Ibn Abi Hatim (d. 327) in his Tafsîr (Jeddah: Maktabah Nazar Mustafa al-Baz, Print III, 2000, Volume 1, p. 303) based on the narrations of al-Dhahak, Ibn Abbas, and Ibn Mas'ud. He stated that fasting three days every month was also commonly practiced by Prophet Noah as, also by the prophets after him, then followed by Prophet Muhammad and his companions. They fast for three days each month and break their fast at Isha.

In fact, in Tafsir al-Tsa'labi, (Beirut: Daru Ihya al-Turats, Print I, 2002, Volume 2, p. 62) it is stated that the Prophet Adam 'alaihis salam has also fasted these three days. It is narrated that when he was sent down from heaven to earth, Prophet Adam was burned by the sun on his skin, so that his body turned black. Then, he fasted on the third day, namely the fifteenth. Then, he was visited by the angel Gabriel and asked, "O Adam, do you want your body to turn white again?" Prophet Adam replied, "Of course." The angel Gabriel continued, "Fast you on the 13th, 14th and 15th." He also fasted. On the first day, whiten a third of his body. On the second day, whiten two-thirds of his body. On the third day, white all over his body. So then this fast is called fasting "ayyamul bidl" or "white days".

In addition, in Tafsîr al-Thabari it is again presented, the Ashura fast was also performed by Prophet Noah 'alaihis salam when he got off safely from the ship he was on. It is said that at the beginning of the month of Rajab, Prophet Nuh 'alaihis salam began to board his ship. At that time, he and the other passengers were fasting. The ship sailed for six months. In the month of Muharram, the ship docked at Mount Judi, exactly on the day of 'Ashura. So he fasted, not forgetting to order the other passengers, including his pets, to also fast as a form of gratitude to God.

Furthermore, the fasting of the previous people can also be traced from the Prophet's own words when asked by a man, "What do you think about the person who fasts one day and breaks his fast one day?" He replied, "That is the fasting of my brother, Dawud as"

Even in another hadith, he stated:

أَفْضَلُ الصَّوْمِ صَوْمُ أَخِي دَاوُدَ، كَانَ يَصُومُ يَوْمًا وَيُفْطِرُ يَوْمًا

The best fasting is the fasting of my brother, Dawud, peace be upon him. He fasts one day and breaks his fast one day, (HR Ahmad).

Based on the hadith above, Prophet Dawud 'alaihis salam also had a habit of fasting every other day. Fasting was then recommended by the Prophet to his people. Such is the case with the Ashura fast and the "ayyamul bidl" fast.

From the description above, two major conclusions can be drawn regarding the interpretation of the verse "as is obligatory on those before you." Some say that the meaning of the verse is that there is a common obligation to fast between the earlier people and the Muslim people. While the time, method, and duration are of course different, such as Dawud's fast, 'Ashura' fast for the Jewish people, the "ayyamul bidl" fast that is usually performed by Prophet Noah, Prophet Adam, and the Messenger of Allah before the Ramadan fasting command.