Fasting is one of the obligatory deeds of worship in Islam, it is kept from Fajr till Maghrib. Yet there are some people who are exempt from fasting, either temporarily or permanently.

Allah(ﷻ) states in the Qur’an:

The prescribed fasting is for a fixed number of days, but whoso among you is sick or is on a journey shall fast the same number of other days; and for those who are able to fast only with great difficulty is an expiation — the feeding of a poor man. And whoso performs a good work with willing obedience, it is better for him. And fasting is good for you, if you only knew.

[Holy Qur’an 2:185]

Hazrat Muleh Mau’ood(ra) mentions upon whom fasting is obligatory during Ramadan and states:

In these days, certain responsibilities are incumbent upon us; from the break of dawn, it is obligatory for all those who are sane and adult, who are not sick, and are not children, weak, or elderly, women who are menstruating or those who are pregnant or breastfeeding—provided they are not sick but usually for most women in a state of pregnancy or breastfeeding, there is a possibility of extraordinary hardship—aside from these and the traveler, fasting until sunset is obligatory for everyone else.

[Faroodat-e-Musleh Mau’ood, pg 160-161]

At what age does fasting become an obligation ?

Musleh Mau’ood(ra) while discussing at what age should fasting start states:

In my view, making a child younger than twelve years fast is a crime. And from twelve to fifteen years of age, if someone makes a child fast, they are making a mistake. From the age of fifteen, one should develop the habit of fasting, and by the age of eighteen, fasts should be considered obligatory (Farz).

I remember when we were young, we also had a keen desire to fast, but Hazrat Promised Messiah (as) would not allow us to fast. Instead of encouraging us in any way to fast, he would always instill in us a sense of the awe and gravity of fasting.

[Fiqh-ul-Masih, pg 212-213]

Fasting age depends on physical strength

Musleh Mau’ood(ra) on one occasion also stated:

Some children are naturally weak in terms of their physical build. I have seen some people bring their children to meet me and state that the child is fifteen years old, even though they appear to be seven or eight years old. I believe that for such a child, the age of maturity for fasting might be twenty-one years. In contrast, a strong child may perhaps be equal to an eighteen-year-old at the age of fifteen. However, if someone strictly holds onto my words that the age of maturity for fasting is eighteen years, they will be committing an injustice not against me, nor against God, but against their own soul.

[Fiqh-ul-Masih, pg 214]

Ruling on fasting while on travel

Hazrat Masih Mau’ood(as) once stated concerning fasting while on travel:

It was inquired of him: “What is the commandment regarding keeping a fast during travel?” He replied: “From the Holy Quran, it is understood that: ‘…but if any of you is ill, or on a journey, the prescribed number (should be made up) from days later.’ (Al-Baqarah: 185) This means that the sick and the traveler should not fast. This is a command. Allah the Almighty did not say that it is a matter of choice—that whoever wishes may keep it and whoever wishes may not. In my view, a traveler should not fast.

Since people generally do keep the fast [while traveling], if someone does so considering it a common practice, there is no harm; however, the instruction of ‘a number of other days’ must still be observed.

[Fiqh-ul-Masih, pg 198-199]

Who is considered a traveler?

Musleh Mau’ood(ra) stated concerning what is considered a ‘travel’ that is exempt from fasting:

Similarly, a journey is one that occurs occasionally/incidentally. However, a person who is a merchant or a subordinate whose job requires him to be on tour—this does not constitute ‘travel’.

[Farmoodat-e-Musleh Mau’ood, pg 156]

Similarly when a person asked whether he was exempt from fasting as his job requires him to travel often he stated:

Question: Mr. Muhammad Din, a rural postman, asked regarding fasting: “I am unable to fast due to the nature of my travels [for work].” Answer: “Those whose employment involves constant travel cannot be exempted from fasting. If one falls ill, that is a different matter.”

[Farmoodat-e-Musleh Mau’ood, pg 164]

Fasting during illness?

Hazrat Masih Mau’ood(as) stated:

The reality is that acting upon the concessions granted by the Holy Quran is also a form of righteousness (taqwa). Allah the Exalted has granted permission and a concession to the traveler and the sick to fast at another time; therefore, this command should also be acted upon. I have read that many of the great elders (akabir) held the view that if someone fasts while traveling or during illness, it is a sin. This is because the objective is to seek the pleasure of Allah, not one’s own will. Allah’s pleasure lies in obedience—that whatever command He gives should be followed, and one should not add their own ‘commentary’ to it. He has given this very command:

‘But whoso among you is sick or on a journey, shall fast the same number of other days’ (Al-Baqarah: 185).

In this, no further restriction has been placed as to what kind of journey or what kind of illness it must be. I do not fast while traveling, nor do I fast while ill.

[Fiqh-ul-Masih, pg 200]

What kind of illnesses make one exempt from fasting?

With regards to fasting while being sick, Musleh Mau’ood(ra) stated that not all kinds of illnesses make you exempt from fasting:

There are some illnesses in which a person can still carry out all their work; for example, there are chronic diseases where a person remains fully functional. Such a person is not considered “sick”. Once, a religious decree (fatwa) was sought from the Promised Messiah (peace be upon him) regarding whether the travel of an employee, who must travel due to his job, would be counted as “travel” (for the purpose of religious exemption). He replied: “His travel cannot be counted as travel; his journey is a part of his employment”. Similarly, there are certain illnesses in which a person continues to perform all their tasks.

[Farmoodat-e-Musleh Mau’ood, pg 167]

He also stated on the other hand that certain mild illnesses can make one exempt from fasting and that if fasting worsens ones condition then he shouldn’t fast:

In my view, no matter how mild a cold may be, it is an illness that relates to fasting. For those who have a cold, fasting is very harmful and can cause significant damage.
As a result of a cold, a person feels more thirsty. If a person suppresses that thirst while fasting, the thirst will increase further, which is very detrimental to the cold. Therefore, some illnesses may appear ordinary, but their relationship with fasting can cause great harm. One should not fast during such an illness.

[Farmoodat-e-Musleh Mau’ood, pg 165-166]

The month of Ramadan starts with the sighting of the new crescent moon(Hilal)

Abu Huraira reported Allah’s Messenger (ﷺ) as saying:

Whenever you sight the new moon (of the month of Ramadan) observe fast. and when you sight it (the new moon of Shawwal) break it, and if the sky is cloudy for you, then observe fast for thirty days.

[Sahih Muslim 1081a]

The Importance of the physical sighting of the moon

Hazrat Khalifatul Masih(aba) while emphasizing the importance of physical sighting of the moon once stated:

اس لئے ہم چاندنظر آنے کے واضح امکان کو سامنے رکھتے ہوئے روزے شروع کرتے ہیں اور عید کرتے ہیں۔ ہاں اگر ہمارا اندازہ غلط ہو اور چاند پہلے نظر آ جائے تو پھر عاقل بالغ گواہوں کی گواہی کے ساتھ، مومنوں کی گواہی کے ساتھ کہ انہوں نے چاند دیکھا ہے پہلے بھی رمضان شروع کیا جا سکتا ہے۔ ضروری نہیں کہ جو ایک چارٹ بن گیا ہے اس کے مطابق ہی رمضان شروع ہو۔ لیکن واضح طور پر چاندنظر آنا چاہئے۔ اس کی رؤیت ضروری ہے۔ لیکن یہ کہنا کہ ہم ضرور غیر احمدی مسلمانوں کے اعلان پر بغیر چاند دیکھے روزے شروع کر دیں اور عید کر لیں یہ چیز غلط ہے۔ حضرت مسیح موعود علیہ السلام نے اس بات کو اپنی ایک کتاب سرمہ چشم آریہ میں بھی بیان فرمایا۔ حساب کتاب کو یا اندازے کو ردّ نہیں فرمایا۔ یہ بھی ایک سائنسی علم ہے لیکن رؤیت کی فوقیت بیان فرمائی ہے

Therefore, we begin fasting and celebrate Eid keeping in mind the clear possibility of the moon being sighted. However, if our estimation proves incorrect and the moon is sighted earlier, then based on the testimony of sane and adult witnesses—the testimony of believers that they have seen the moon—Ramadan can be started earlier. It is not necessary for Ramadan to begin strictly according to a pre-determined chart.

Nevertheless, the moon must be clearly visible; its sighting (Ru’yat) is essential. But to say that we must start fasting or celebrate Eid based on the announcement of non-Ahmadi Muslims without having sighted the moon ourselves is incorrect. The Promised Messiah (peace be upon him) also explained this matter in his book, Surma Chashm-e-Arya. He did not reject calculation or estimation—as it is also a scientific branch of knowledge—but he emphasized the superiority of the physical sighting.

[Khutabat-e-Masroor, Vol 14, pg 302-304]

Ramadan and Eid don’t happen on same date for everyone

Hazrat Khalifa Rabeh(rh) emphasized the importance of starting and ending Ramadan based on local moon sightings:

 تو رمضان بھی بعینہ ایک ہی تاریخ کو ہر جگہ شروع نہ ہوتا ہے ، نہ ہو سکتا ہے۔ ممالک بدل جائیں تو پھر تو ویسے ہی نا ممکن ہے کیونکہ اگر جب بھی رمضان کا چاند طلوع ہوگا اس وقت کسی جگہ گھپ اندھیرا، آدھی رات ہوگی کسی جگہ صبح کا سورج طلوع ہورہا ہوگا کسی جگہ دو پہر ہوگی کسی جگہ عصر کی نماز پڑھی جا رہی ہو گی تو کیسے ممکن ہے کہ خدا نے جو نظام پیدا فرمایا ہے اس کے برعکس احکام جاری فرمائے ۔ اس لئے مَنْ شَهِدَ کا مضمون ہے جو بہت ہی اہمیت رکھتا ہے۔ ہرگز خدا کا یہ منشاء نہیں کہ سب اکٹھے روزے رکھیں ، اکٹھے ختم کریں ۔ ہرگز یہ منشاء نہیں کہ تمام دنیا میں ایک دن عید منائی جائے یا سارے ملک میں اگر وسیع ملک ہے ایک ہی دن عید منائی جائے ۔ چھوٹے ملک میں تو ممکن ہے مگر وسیع ممالک بعض ایسے ہیں جو شمال سے بہت دور تک جنوب کے ایک حصے میں پھیلے ہوئے ہوتے ہیں۔

Similarly, Ramadan does not—and cannot—begin on the exact same date everywhere. When countries change, it becomes even more impossible; for whenever the moon of Ramadan rises, it will be pitch black midnight in one place, the morning sun will be rising in another, it will be midday in a third, and the Afternoon (Asr) prayer will be being performed in yet another. How could it be possible for God to issue commands that go against the very system He created? Therefore, the theme of ‘man shahida’ (whoever witnesses [the month]) is of great importance. It is by no means God’s intent that everyone starts their fast together or ends it together. It is never the intent that Eid be celebrated on a single day across the entire world, or even across a single country if that country is vast. While it may be possible in a small country, there are some large nations that stretch extensively from the north down to the southern regions.

[Khutabat-e-Tahir, Vol 15, pg 45]

Conclusion

“The standard of moon-sighting used by Jamaat-e-Ahmadiyya is according to the visibility of the moon with the naked eye on each horizon. The visibility of the moon is determined by a combination of calculation and actual moon sighting, as was done by the Holy Prophet ﷺ. If two places do not share the same horizon, then the sighting of the moon in one area will not apply to the other.”

[Al Hakam]

Mirza Ghulam Ahmad (AS)

The manner of praying Salat-ul-Witr, according to the Promised Messiah(as)

ایک صاحب نے سوال کیا کہ وتر کس طرح پڑھنے چاہئیں ۔ اکیلا بھی جائز ہے یا نہیں ؟
فرمایا :۔
اکیلا وتر تو ہم نے کہیں نہیں دیکھا ۔ وتر تین ہیں خواہ دو رکعت پڑھ کر سلام پھیر کر تیسری رکعت پڑھ لو۔ خواہ تینوں ایک ہی سلام سے درمیان میں التحیات بیٹھ کر پڑھ لو ۔ ایک وتر ٹھیک نہیں ۔
( الحكم 10 اپریل 1903 ء صفحہ 14 )

How should Salat-ul-Witr be prayed?
A man asked how should Salat-ul-Witr be prayed? Is one rak’at of Witr permissible?
He(as) stated:
We have not seen one rak’at of witr anywhere. Witr has three rak’at, whether it is read in two rak’at then salam followed by the third rak’at. Or whether all three rak’at are prayer with one salam, and Tashahhud is read in between, in the sitting position. A single rak’at Witr is not correct.

[Al Hakam, April 10, 1903, page 14]
[Fiqhul Masih, pg 97]

When to pray Salat-ul-Witr

حضرت صاحبزادہ مرزا بشیر احمد صاحب تحریر کرتے ہیں کہ میاں فضل محمد صاحب دکاندار محلہ دار الفضل نے بذریعہ تحریر مجھ سے بیان کیا کہ جبکہ مولوی کرم دین والا مقدمہ تھا اور گورداسپور میں اس کی پیشی تھی تو وہاں پر میں نے ایک شیشم کے درخت کے نیچے حضرت صاحب کے حضور عرض کی کہ حضور عشاء کی نماز کے بعد اگر وتر نہ پڑھے جائیں اور پچھلے وقت بھی رہ جاویں تو پھر ان کو کس وقت پڑھا جاوے۔ تب حضور نے فرمایا کہ بہتر یہی ہے کہ پہلے وقت ہی پڑھ لئے جاویں۔ یعنی نمازعشاء کے بعد ہی پڑھ لینے چاہئیں ۔

( سیرت المہدی جلد 2 صفحہ 172 )

It is better to pray Witr at the beginning of the night.

Hazrat Sahibzada Mirza Bashir Ahmad Sahib(ra) writes that Mian Fazal Muhammad Sahib, a shopkeeper of Mohallah Darul Fazal, wrote to me that when the case of Maulana Karam Din was going on and his hearing was in Gurdaspur, I asked Hazrat Sahib (as) under the shade of a shisham tree that if Witr is not prayed after Isha prayer and also not prayed before Fajr, then when should it be prayed? Then Huzoor (as) said that it is better to pray them at the first time, that is, they should be prayed after Isha prayer.

[Sirat ul Mahdi, Vol. 2, Pg. 172]
[Fiqhul Masih, pg 98]

How did the Promised Messiah (AS) pray Salat-ul-Witr

حضرت مسیح موعود علیہ السلام کا وتر پڑھنے کا طریق

سوال : حضرت مسیح موعود علیہ السلام و تر دورکعت پڑھ کر سلام پھیرتے تھے یا تین پڑھ کر؟ اس کے جواب میں حضرت مصلح موعودؓ نے فرمایا :۔ ” عمومًا دو پڑھ کر “۔ مولوی سید سرور شاہ صاحب نے کہا جس قدر واقف لوگوں سے اور روایتیں سنی ہیں ان سے بھی یہی معلوم ہوتا ہے کہ دو پڑھ کر سلام پھیرتے تھے پھر ایک پڑھتے ۔

( الفضل 12 جون 1922 ء صفحہ 7 )

The method of performing Witr prayer of Hazrat Mirza Ghulam Ahmad(as)

Question: Did Hazrat Mirza Ghulam Ahmad(as) use to say salam after praying two rak’ats of Witr prayer, or would he complete all three rak’ats at once?

Answer: Hazrat Musleh Maud (ra) replied:

Generally, after offering two [rak’ats]. Mufti Syed Sarwar Shah Sahib(ra) said that from whatever knowledgeable people he had inquired from and the traditions he had heard, it appears that he(as) would say salam after praying two rakats and then pray the third rak’at.

[Al Fazl, vol. 7, Issue 12, June 12, 1922, pg. 3]
[Fiqhul Masih, pg 98]

باقی جو بھی کھانا کھلانے کی طاقت رکھتا ہوا گر وہ مریض یا مسافر ہے تو اس کے لئے ضروری ہے کہ رمضان میں ایک مسکین کا کھانا لبطورفد بی دے اور دوسرے ایام میں روزے رکھے ۔ یہی حضرت مسیح موعود علیہ الصلوۃ والسلام کا مذہب تھا اور آپ ہمیشہ فدیہ بھی دیتے تھے اور بعد میں روزے بھی رکھتے تھے اور اس کی دوسروں کو تاکید فرمایا کرتے تھے۔

( تفسیر کبیر جلد 2 صفحہ 389 )

Whoever has the power to feed [the poor], whether he is a patient or a traveler, then it is necessary for him to feed one poor person in Ramadan as Fidiya and then fast on other days [when healthy].

This was the religion of the Promised Messiah (A.S) and he always paid the Fidiya and later fasted and emphasized it to others.

[Tafseer-e-Kabeer, v2, p389]

Fidiya can be paid to poor or any needy person including orphans e.t.c.

سوال پیش ہوا کہ جو شخص روزہ رکھنے کے قابل نہ ہو، اس کے عوض مسکین کو کھانا کھلانا چاہئے ۔ اس کھانے کی رقم قادیان کے یتیم فنڈ میں بھیجنا جائز ہے یانہیں؟ فرمایا: ’’ایک ہی بات ہے خواہ اپنے شہر میں مسکین کو کھلائے یا یتیم اور مسکین فنڈ میں بھیج دے۔

(بدر 7 فروری 1907 صفحہ 4)

The question arose as to whether the person who is unable to fast should feed a poor. So is it permissible to send money for food to Qadian’s orphan fund or not?

He said: “It’s the same thing whether you feed the poor in your city or send them to the orphan and poor fund.”

[Al Badr, 7 Feb 1907, page 4]

“The one who fasts during the month of Ramadan while being a traveler or in illness, disobeys the clear command of God Almighty. God Almighty has made it clear that those affected by illness and travelers should not fast. Recover from illness and fast after the journey is over. This command of God must be obeyed because salvation is by grace, not by the force of one’s actions. God Almighty did not say that the disease has to be slight or serious and that the journey may be short or long. Rather, the rule is general and should be followed. If the patient and the traveler fast, then the fatwa of disobedience will be imposed on them.”

[Al Badr, #42, v6, 17 OCT 1907, p7]

Promised Messiah (A.S) provides a general rule and explains that if God has forbidden a sick person and a traveller, then this command should be followed. He details it further in another incident where he tells a traveller to break his fast:

“Miyan Abdullah! Just like it’s God’s command to fast, similarly, it’s His command to not [fast] while traveling. All of you should break your fast.

[Seerat-ul-Mahdi, V2, P 125]

Now that we have established that not fasting during sickness and during a state of travel is as important as fasting when healthy. We cannot force Allah with our actions by fasting during an illness. But what exactly constitutes as an illness?

Promised Messiah (A.S) also explains this general rule. Someone asked him,

“Sometimes Ramadan comes in such a season that there is a lot of work for the farmer like sowing. Similarly there are laborers who cannot fast. What is your guidance regarding it?

He (A.S) replied,

الْأَعْمَالُ بِالنِّيَّاتِ (deeds are judged by intentions) these people keep their circumstances hidden. Every person must think of their situation with purity and taqwa (fear of Allah). If someone can fast during labor job, then they can, otherwise they come under the rule of a patient. They can fast later when possible.

Then regarding 2:185 verse, وَعَلَى ٱلَّذِينَ يُطِيقُونَهُ said:

It means those who do not possess the strength

[Al Badr, 26 Sept 1907, p7]

This proves that we are not allowed to skip fasts for every slight illness. Rather, it must be an illness that negatively impacts our health if we fast or when the person does not have the strength to fast. This is consistent with the life of the Promised Messiah (A.S). He had diabetes most of his life and he used to fast regularly, once, even 9 months straight.

The following incident adds some detail:

ایک دفعہ میں نے رمضان شریف کا آخری عشرہ قادیان میں گذارا۔ ان دنوں میں حضور علیہ السلام کو تپ لرز و یومیہ آتا تھا۔ ظہر کے بعد لرزہ سے تپ ہو جا تا تھا۔ اس لئے ظہر کے وقت حضور جماعت میں شریک ہوا کرتے تھے اور باقی نمازوں میں شریک نہیں ہو سکتے تھے۔ ظہر سے پہلے بھی کبھی بانتظار نمازیاں بیٹھتے تھے ۔ میری عادت تھی کہ میں ضرور اس جگہ پہنچ جایا کرتا تھا جہاں حضور مٹھتے تھے کبھی ایسا نہیں ہوا کہ میں دور رہا ہوں ۔ اگر ایسا اتفاق ہوتا بھی جو صرف ایک دفعہ ہوا تو خدا تعالی کوئی نہ کوئی سامان کرد یتا کہ میں قریب پہنچ جاؤں ۔ غرض جب حضور ظہر کی نماز کے واسطے تشریف لاتے میں طبیعت کا حال دریافت کرتا تو فرماتے کہ سردی معلوم ہورہی ہے ۔ بعض دفعہ فرماتے کہ نماز پڑھو۔ سردی زیادہ معلوم ہورہی ہے مگر باوجود علالت کے حضور روزہ برابر رکھتے تھے ۔ ایک دن میں نے عرض کیا کہ آپ کی تکلیف ہے اور کئی دن ہو گئے ہیں ۔اگر روزہ افطار کرد با لینی بوقت بخار کھول یا توڑ لیا ) کر میں تو بہتر ہو ) فرمایا کہ روزہ کی وجہ سے کچھ تکلیف محسوس نہیں ہوتی ہے بلکہ آرام معلوم ہوتا ہے ۔ بھوک پیاس کچھ معلوم نہیں ہوتی ۔ رات کو البتہ کچھ زیادہ تکلیف ہوتی ہے ۔ اس لئے روز و رکھ لیتا ہوں ۔ میچ کو تپ اتر جاتا تھا تو حضور سیر کو تشریف لے جایا کرتے تھے۔

(اصحاب احمد جلد 10 صفحہ 397 ،398 نیا ایڈیشن روایت حضرت منشی حبیب الرحمن صاحب)

Hazrat Munshi Habib-ur-Rehman Sahib writes: Once I spent the last ten days of Ramadan in Qadian. In those days, the Promised Messiah (A.S) used to get fever/chills. He would get a fever after Zuhr. Therefore, at the time of Zuhr, the Promised Messiah (A.S) used to join the congregation and could not participate in the rest of the prayers. People used to come early for Zuhr prayers. I used to go to sit where the Promised Messiah (A.S) used to sit. It never happened that I sat anywhere else. Even if by chance, it did happen and it happened once, God Almighty would arrange for me to sit closer.

Therefore, when the Promised Messiah (A.S) used to come for Zuhr prayers, I would inquire about his health. To which he would reply that he is feeling a fever. Sometimes he would say, pray salat. The cold seems to be getting worse, but in spite of his illness, he used to fast regularly.

One day I complained that you are in pain and many days have passed. It would be better to break fast because of the fever. He said that the fast doesn’t bother me but actually makes me feel at ease. I don’t get hungry or thirsty, although there is more pain at night. That is why he fasts.

[Ashab-e-Ahmad, v10, pg 397,398, new edition, narrated by Munshi Habib Rehman Sahib]

The above incident proves that the Promised Messiah (A.S) fasted during his illness because he had the strength to do so and made him feel better. Similarly, we have another narration that shows that he fasted until the last 3 years of life, when he got extremely weak.

حضرت مصلح موعوڈ سے سوال پوچھا گیا کہ حضرت مسیح موعود علیہ السلام چونکہ بیار رہتے تھے کیا روز ور کھتے تھے؟ آپ نے فرمایا: حضرت صاحب خوب روزہ رکھتے تھے مگر چونکہ آخر میں کمزور زیادہ ہو گئے تھے اور مرض میں بھی زیادتی تھی اس لئے تین سال کے روزے نہیں رکھے، یعنی 7،6،5 (1905، 1906 اور 1907 ءمراد ہے۔ ناقل )

(افضل 12 جون 1922 صفحہ 7) 

The question was asked to Hazrat Musleh Maud (R.A) that since Hazrat Masih Mo’ud (PBUH) used to be sick mostly, did he used to fast? He said: Hazrat Sahib used to fast a lot, but since he became weak in the end and the illness was too much, he did not fast for the last three years…

[Al Fazl, 12 June 1922, p7]

Summary

Thus, fasting during an illness is not allowed and this rule is very important to follow. An illness is defined as something that negatively affects oneself or which doesn’t leave enough strength for the person to fast.

حضرت صاحبزادہ مرزا بشیر احمد صاحب تحریر کرتے ہیں کہ میاں رحمت اللہ صاحب ولد حضرت میاں عبداللہ سنوری صاحب روایت کرتے ہیں کہ ایک دفعہ حضور علیہ السلام لدھیانہ تشریف لاۓ ۔ رمضان شریف کا مہینہ تھا . . ہم سب غوث گڑ ھ سے ہی روزہ رکھ کر لدھیانہ گئے تھے۔ حضور نے والد صاحب مرحوم سے خود دریافت فرمایا ، یا کسی اور سے معلوم ہوا یہ مجھے یاد نہیں کہ یہ سب غوث گڑھ سے آنے والے روزہ دار ہیں ۔حضور نے فرمایا میاں عبداللہ! خدا کا حکم حبیا روز و رکھنے کا ہے و یا ہی سفر میں نہ رکھنے کا ہے ۔ آپ سب روزے افطار کر دیں ۔ ظہر کے بعد کا یہ ذکر ہے۔

125 سیرت المہدی جلد 2 صفحہ

Hazrat Sahibzada Mirza Bashir Ahmad Sahib writes that Mian Rehmatullah Sahib, son of Hazrat Mian Abdullah Sanori Sahib narrates that once the Huzur (A.S) visited Ludhiana. It was the month of Ramadan. . . . We all fasted from Ghousgarh and went to Ludhiana. Huzur (peace and blessings of Allaah be upon him) himself inquired from the late father, (or from someone else, I do not remember) that everyone coming from Ghausgarh are fasting.

Huzur (A S) said:

“Miyan Abdullah! Just like it’s God’s command to fast, similarly, it’s His command to not [fast] while traveling. All of you should break your fast.“

This happened after zuhr.

[Seerat-ul-Mahdi, V2, P 125]

Another incident where Promised Messiah (A.S) asked the traveller to break fast after Asr, when only some time has left until the Iftari.

حضرت صاحبزادہ مرزا بشیر احمد صاحب تحریر کرتے ہیں کہ بیان کیا مجھ سے میاں عبداللہ صاحب سنوری نے کہ اوائل زمانہ کی بات ہے کہ ایک دفعہ رمضان کے مہینہ میں کوئی مہمان یہاں حضرت صاحب کے پاس آیا ۔اسے اس وقت روز دتھا اور دن کا زیادہ حصہ گذر چکا تھا بلکہ شاید عصر کے بعد کا وقت تھا۔ حضرت صاحب نے اسے فرمایا آپ روزہ کھول دیں ۔اس نے عرض کیا کہ اب تھوڑا سادن رہ گیا ہے۔ اب کیا کھولنا ہے ۔ حضور نے فرمایا آپ سینہ زوری سے خدا تعالی کو راضی کر نا چا ہتے ہیں ۔ خدا تعالی سینہ زوری سے نہیں بلکہ فرمانبرداری سے راضی ہوتا ہے ۔ جب اس نے فرما دیا ہے کہ مسافر روزہ نہ رکھے تو نہیں رکھنا چاہیے ۔ اس پر اس نے روزہ کھول دیا۔

97 سیرت المہدی جلد 1 صفحہ

Hazrat Sahibzada Mirza Bashir Ahmad Sahib writes that Mian Abdullah Sahib Sunori told me that long ago, once in the month of Ramadan a guest came to Hazrat Sahib here. Most of the day had passed. Actually, it was probably after Asr. Hazrat Sahib told him to break his fast. He said that just a little time has been left.

Huzur (A.S) said:

“You want to please God Almighty by force. God Almighty is pleased with obedience and not with force. When he says that the traveler should not fast, he should not fast.”

Then he [the guest] broke his fast.

[Seeratul Mahdi, v1, pg 97]

[7 افضل 11 اپریل 1925 صفحہ]

Hazrat Khalifatul Masih II (R.A) said:

“According to me, it is a crime to make a child under the age of 12 to fast. If someone makes a 12-15 years old to fast, then they are doing a mistake. One should get in the habit of fasting from the age of 15 and fast at the age of 18. I remember when we were young we also had the desire to fast but the Promised Messiah (A.S) did not allow us to fast.”

[Al fazal, 11 April 1925, p7]