been stated above, it would further appear that only such people are bound to fast as are physically fit. The jurists lay down three conditions, viz., that of being bāligh (one who has reached the age of majority), qādir (physically fit) and ‘āqil (sane). Women are bound to fast if they are free from menstruation (Bu. 30:41). But while the woman who has the menstruation on is freed from the obligation of prayer completely, she is bound to make good the fasts that she has not kept and complete the number of days after Ramadzān, being treated in this respect like a sick person. The bleeding of childbirth is considered as menstruation with this difference, that if the mother is nursing the baby, she can effect a redemption by feeding a poor man. In all cases in which fasts have to be recovered, whether it is the case of a sick person or a traveller or a menstruating woman, a person is at liberty to do it when he or she likes, before the coming of the next Ramadzān (Bu. 30:40).

Voluntary fasts

In all the four principal ordinances of Islām — prayer, charity, fasting and pilgrimage — there is an obligatory part (fardz) and a voluntary part (nafl). But there are some restrictions imposed on voluntary fasting, for, if carried to an extreme, it would weaken the constitution. The following ḥadīth is illustrative of how far voluntary fasting may be resorted to: “Ibn ‘Umar says that the Holy Prophet was informed of my resolve to fast in the day and keep awake in the night so long as I lived. (On being questioned) I admitted that I had said so. The Holy Prophet said, Thou canst not bear this, therefore keep the fast and break it and keep awake and have sleep, and keep (voluntary) fast for three days in the month, for virtue has a tenfold reward, and this would be like your fasting every day. I said, I can bear more than this. The Holy Prophet said, Then fast for one day and break the fast for two days. I said, I can bear more than this. He said, Then keep the fast for one day and break it for one day, and such was the fasting of David, on whom be peace, and this is the best of voluntary fasts. I said, I can bear more than this. The Holy Prophet said, There is nothing better than this” (Bu. 30:56). This ḥadīth shows that what the Holy Prophet really recommended was voluntary fasting for three days in the month, but on no account should the