Why do we fast in Ramazan?

It is from the nature of humans to ask and to wonder why they do things. Muslims do things to please Allah, and they can please Allah only by obeying Him and practicing His religion. Thus, in answer to the question some ignorants may ask "Why do we fast ?" we respond that it is a commandment and a clear order from Allah upon us and we have no other choice by to obey Allah and Please Him out of Love and Fear at the same time.
Allah says in the meaning of : "O you who believe, fasting has been prescribed for you as it has been prescribed for people before you so that you will (learn how to) attain Taqwa" (Qur'an, al-Baqarah, 2:183)
Ibn 'Umar reports that Allah's Messenger said: Islam is based on (the following) five (principles):

1. To testify that none has the right to be worshiped but Allah and Muhammad is Allah's Messenger.
2. To offer the (compulsory congregational) prayers dutifully and perfectly.
3. To pay Zakat (i.e. obligatory charity) .
4. To perform Hajj. (i.e. Pilgrimage to Mecca)
5. To observe fast during the month of Ramadan. [Bukhari]

THE QURAN ON FASTING

“O you who believe! Fasting is prescribed for you as it was prescribed for those before you, that you may become Al-Muttaqun (the pious).

(Fasting) for a fixed number of days, but if any of you is ill or on a journey, the same number (should be made up) from other days. And as for those who can fast with difficulty, (i.e. an old man, etc.), they have (a choice either to fast or) to feed a poor person (for every day). But whoever does good of his own accord, it is better for him. And that you fast, it is better for you if only you know.” (2:183-84)

A definition of fasting (Sawm) in Ramadan

Fasting is an ancient and universal practice. The Romans, the Babylonians, the Cynic, Stoic, Pythagorean and Neo-Platonist philosophers commended fasting. The followers of Hinduism, Jainism, Confucianism, and Zoroastrianism practice it. The Jews observe an annual fasting on the day of atonement in commemoration of the descent of Moses from Sinai after spending forty days of fasting in order to be able to receive revelation. Jesus observed fasting for forty days in the desert and commanded his followers to fast. In brief, the practice of fasting has been common in one form or the other in all human societies.

Before the advent of Islam, fasting was resorted to by way of repentance or penance, or as a mark of mourning, or to celebrate some particular occasion, or to ward off an apprehended danger, or to control a prevailing epidemic, or to gratify and please a deity or to put pressure to achieve a certain desire end. The form of fasting also differed. For example, Jews ate only once in twenty-four hours. Among Hindus, the restriction applies only to cereals whereas eating of fruits or taking of liquids during fasting is not prohibited. In fact, in ancient faiths and creeds, the objects of fasting were very limited, the intention generally being self-mortification, asceticism, or the satisfaction of some of some superstitious urge.

Originally, in Arabic the word 'as-Sawm' (Sawm) meant 'al-Imsak', that is, to abstain totally from any act including eating, drinking, walking, speaking, etc. Thus, the Arabs used to refer to a horse refusing to run or to be fed, as 'Saum', that is, fasting. As is clear, the word 'Sawm' is ancient and was used in a different context by the Arabs before Islam. Then, however it did not have the specific meaning given to it by Islam as a term denoting a certain religious obligation. As an Islamic term, it means to refrain intentionally from what breaks fasting.

To a Muslim, Ramadan fasting is not just refraining from eating and drinking but carries the added significance of worship, psychological comfort, morality and legislation. It is neither the irrational motionless 'Imsak' of pre-Islamic Arabs nor the mere abstaining from eating and drinking, but is, in fact, the building of one's character, control over desires, and an inspiration towards social and scientific creativity.

God has commanded this sanctified duty and enjoined it on the Muslims, as He had enjoined it on the believing nations before. He assigned the blessed month, the month of Ramadan, for every adult and healthy Muslim as a period of fasting. This sacred ordinance was prescribed by God, for all believers and revealed in the preceding month of Shaaban, nearly a year and a half after the Hijra (the Prophet's auspicious migration from Makkah to Medina [in 622 BC] which marks the start of the Islamic calendar).

Gradually, God revealed numerous other verses about the month of Ramadan and the rules of fasting. In light of these divine injunctions, Holy Prophet Muhammad (S.A.W.) expounded the merits of fasting, its significance, regulations, effects, benefits and great reward. Hence, fasting is one of the pillars of Islam and a religious duty for all those who believe in monotheism, and consequently, whoever denies it is an unbeliever.

It is an apparent sign of obedience, submission and servitude to God, the Exalted. By fasting, a Muslim expresses his submission to Allah's command, his response to His will, and control over his own desires and wishes at the God's behest.

In the holy month of Ramadan, a Muslim's abstaining from food, drink, sexual intercourse, etc., during the prescribed hours is the very manifestation of obedience to the Creator's will. This self-deprivation represents a state of self-control and of overcoming carnal pleasure, desire, and enjoyment, for the blissful love of God, His proximity, and the eagerness to desires. It is a triumph of pristine love over one's pleasures for the eternal ones promised by God, the Almighty. This response to the Divine commandments represents and incarnates true servitude and is a brilliant display of spirit, intellect and decisive willpower.

By fasting, a person keeps himself from the pleasures of life, with no preventive or hindering factor, except that of obeying God and showing genuine devotion to His commands. Traditions (ahadith) succinctly explain this fact: "A fasting person is in a state of worship, even when (asleep) in bed, except when he backbites another Muslim." (Al-Kafi, al- Kulayni, "The Book of Fasting" 3rd Edition, vol.4, p.190) "... Every breath you take is (has the reward of) Tasbih (praise to Allah) and your sleep is worship..." (Uyun al-Akhbar al-Rida - the Prophet's sermon).

In a moving speech, the Prophet of Allah described the believing soul that fasts for love of Allah out of truthfulness and sincerity, and thus the whole day becomes an alter of worship, and each and every activity of the fasting body, provided it abstains from loathsome acts, is nothing but worship embodied.

A fasting person is in a state of worship, even when (asleep) in bed, except when he backbites another Muslim.

- The Prophet of Islam

Holy Prophet Muhammad (S.A.W.) described the sleep of a fasting Muslim, even the very breathing, as acts of worship, because they emanate from a body regarded as being in a state of continual worship through abstaining from tasting delicious and lawful things, solely out of obedience to the Creator. He Himself extols fasting and attributes as a special blessing for mankind as is clear from a 'Hadith-e-Qudsi': Holy Prophet Muhammad (S.A.W.) said: "God, the Exalted says: 'Fasting is (exclusively) for Me and I will reward it." Ali ibn Musa al-Rida (A.S.), the Eighth Imam quoted his ancestor Holy Prophet Muhammad (S.A.W.) on the chain of authority of his noble forefathers: "O people, any body who in this month (Ramadan) cultivates good manners, will walk over the 'Sira' (Paradise's bridge) on the Day when feet will tend to slip...." ('Uyun al Akhbar, al-Rida - Prophet's sermon).

The practices of Islamic fasting are designed to divert human mind towards righteousness through a process of self-denials. Fasting constitutes a process of self-purification, self-righteousness, and spiritual development of one self.

Fasting in Islam is not prescribed to cause undue hardship. The Divine principle, as specified in the Holy Quran: (On no soul does God place a burden greater than it can bear...) (2:286).

Accordingly, although there can be no laxity in so far as the obligation of fasting is concerned, there are facilities provided for one who may be sick or on a journey. The Holy Quran says: (...But if any one is ill, or on a journey, the prescribed period (of fasting should be made up) by days later. God intends every facility for you; He does not want to put you to difficulties ...) (2:185).

When we observe Fasting, here is something that happens:

1. I feel hungry -> My mind says "I am Fasting" suddenly I REMEMBER MY LORD because I am Fasting for Him!
2. I feel thirsty -> My mind says "I am Fasting" suddenly I REMEMBER MY LORD.
3. I think something NEGATIVE my mind says "I am Fasting" suddenly I REMEMBER MY LORD because I am Fasting for Him!
4. Fasting helps us to become 'Conscious of God', He is watching us! Beware!

How To Fast During Ramadan

Ramadan is one of the most blessed months in the Islamic Calendar. It is a month of worship, which requires a Muslim to fast from dawn to dusk, consecutively for twenty-nine or thirty days. Every Muslim knows that fasting in Ramadan is obligatory. Some have been doing it all their life, more as a cultural byproduct of being born in a Muslim household than as an expression of religious commitment; others start at a later stage in life, perhaps after converting to Islam. What stands true for all, however, is the fear of this form of worship being "difficult to do." Below is a practical guide to how Muslims can make fasting in Ramadan both easier and more spiritually rewarding:

1. Make your intention Allah's pleasure:

   Fasting is not dieting! It is very important for the eventual acceptance of any act of worship to do it solely for the pleasure of Allah. If you want to fast sincerely for Him, He will make fasting easy for you during the entire month. Cleanse yourself of any desire to show off your piety during this month.

2. Stock up on groceries a week in advance:

   Fasting requires two major meals each day during Ramadan. Depending on your geographical location, cultural factors, and family food preferences, take a trip to the grocery store and buy all the lentils, dairy, oil, rice, meat, spices, and flour (gram and wheat) you'll need for the month. The reason for shopping beforehand is that time and energy is not wasted in shopping for these necessities during Ramadan.

3. Prepare your family:

   This can be done by sitting at the dining table and reading out relevant educational material (from Islamic books) about the virtues of Ramadan, and what every Muslim should or should not do whilst fasting. For example, lying, backbiting and wasting time in frivolous activities are not allowed while fasting. A class held like this will serve as a reminder for everyone. Acquire a printed timetable of dawn and sunset timings in your area for the entire month. Local mosques usually distribute these a few days before the first fast.

4. Retire early at night throughout Ramadan:

   In order to wake up for Suhoor - the pre-dawn meal before the Fajr prayer every day - the entire family should go to bed early during Ramadan. Television viewing and unnecessary outdoor entertainment should be minimized. The whole family should instead go straight to bed after returning from the daily night prayers (explained below) at the mosque.

5. Wake up 2 hours before Fajr (pre-dawn) prayer:

   For the mother in the house, this applies especially. The rest of the family should chip in, too. It's recommended to wake up early to perform at least two units of night prayer before helping Mama set the table for Suhoor. The family should start eating at least 45 minutes before dawn, and should stop eating five minutes before dawn breaks. The last few minutes should be spent in rinsing the mouth and performing ablution in preparation for Fajr prayer.

   Some Muslims automatically start eating even more when the end of Suhoor approaches - thinking, "this is my last chance to get as much food into myself as I can, before having to starve till sunset". The wise and moderate Muslims, however, know that fasting is not akin to starving the body. They maintain a moderation in eating Suhoor.

   Other Muslims skip Suhoor altogether, since it necessitates waking up in the wee hours of the morning. They prefer to eat till well after midnight and sleep late, opting to relinquish Suhoor. This course of action is also not recommended. The best option is to sleep early after `Isha prayer, and awaken 2 hours before dawn, to get in some units of the night prayer (Qiyaam Al-Layl) in addition to a nutritious Suhoor meal.

6. Spend the time from morning to afternoon going about your normal daily routine:

   Some people assume that since they can not eat or drink till sunset, they should "sleep off" the fast and awaken only a few hours before the evening meal. They draw their curtains, pull their comforters over their heads, put on the air conditioner, and sleep till the evening. These people stay awake the whole night (the time for eating and drinking during Ramadan), with relatives and friends, eating and chatting non-stop. After the pre-dawn prayer - Fajr - they dive back into their beds. This is not the aim or spirit of Ramadan. Fasting does not curb energy for productive work, except in the last two hours of the fast. It is encouraged to work or study as usual till 2 or 3 hours before sunset. After the second prayer of the day - Dhuhr - the fasting Muslim should lie down and rest for a while for his or her afternoon siesta.

7. Recite the Qur'an as much as you can, preferrably the whole of it once, over the course of Ramadan:

   Ramadan is the month in which Prophet Muhammad [Allah's peace and blessings be upon him] started receiving Revelation of the Qur'an. It is the month in which each voluntary good deed reaps the reward of an obligatory one. Therefore, it is a month in which the Muslim should try to enrich his soul with the Qur'an, which can be done in three ways:

   • Reciting the Arabic text with perfect Tajweed in the state of ablution.
   • Understanding its meanings by pondering on it's translation and exegesis, or attending a daily study circle of the Qur'an.
   • Reciting the verses in the night prayer, which can be prayed with the last prayer of the day - `Isha - or as the tahajjudprayer a few hours before dawn.
8. Prepare the Iftar or evening meal to break the fast:

   This meal is the highest point of the day for every Muslim during Ramadan! Spirits are high and there is chirpy chatter throughout Muslim neighborhoods as people hustle and bustle about preparing their favorite foods for Iftar. This meal, unfortunately, is also the cause of most of the excess and extravagance that takes place during this month. Here is how:

   1. People spend the last few minutes before sunset - the time for earnest du'a or prayers - in laying the table and putting fresh food on their platters. The last few minutes are witness to the maximum hunger and thirst that a fasting Muslim experiences for the sake of His Creator; therefore, Allah is the most attentive and loving towards him or her at this time. Supplications made in earnest in these few minutes are accepted by Allah. Most Muslims forego this chance by chatting and talking at the table, while the women spend it in the kitchen, frying the last few fritters or pakoras.

      After eating Iftar, Muslims neglect praying the fourth prayer of the day - maghrib. It is permissible to delay it for a few minutes to break the fast, but one should rush to offer it as soon as one's hunger and thirst are quenched. The best way to do that is to break the fast in the state of ablution by eating one, three or five dates with a glass of water, then rinsing the mouth, doing siwak, and offering maghribprayers with a light stomach and a thankful, attentive heart. After prayers, one can return to the table to eat in moderation. This course of action prevents the hungry fasting person from overeating as soon as the fast breaks.

      In stark contrast, most families focus on piling their plates high with fried food beforehand and waiting to gorge on it as soon as the sun sets. They continue eating and chatting till half an hour or so, following the fried food items with a heavy dinner,tea and dessert. The result is a full belly and a heavy-headedness that takes away the concentration from their night prayers. I cringe to point out how disgusting belches break the soothing effect of the night prayer because people have overeaten atIftar.

      Iftar parties: There is a trend among some Muslims to host huge Iftar parties intermittently during this month. Some people invite several families at a time, preparing lavish spreads for their guests. A lot of food is seen going to waste, as the guests forego praying maghrib and `Isha after breaking the fast, and enjoy themselves by eating and drinking amid live music and free mixing. This goes against the intended spirit of Ramadan. Whilst it is highly recommended to distribute food to break other people's fast, including one's neighbors, relatives and especially the poor and needy, one should strive to ensure that preparation and distribution of this food does not adversely affect one's schedule of worship.

   2. Charity:

      Ramadan is the month in which one should give as much sadaqah or charity as one can. It is better to give smaller amounts of money, clothes or food regularly throughout Ramadan, than to give a very big amount just once or twice. Most Muslims choose to discharge their yearly obligatory charity - Zakaah - during Ramadan.

   3. Pray regular Qiyaam Al-Layl or the Night prayer:

      A portion of the nights of Ramadan are to be spent in devoted, supererogatory Islamic prayer or salaah. This can be done in congregation after the `Isha prayer, by praying Taraweeh behind an imam, especially by those men and women who cannot recite the Qur'an very well. The better option, though, is to pray this prayer alone, a couple of hours before dawn (in the wee hours of the morning), by reciting as much of the Qur'an as one remembers by heart, in prayer; it is at this time that one can fully concentrate in prayer, and when Allah is the most attentive and forgiving towards His slaves. Muslims should, therefore, use this time at night to earnestly ask Allah for forgiveness for their sins.

   4. Conserve energy for the last ten days of Ramadan:

      It is observed that most Muslims start off the month of Ramadan with zealous worship, but lose steam after 2 weeks or so. They pressurize those giving a daily Qur'an lesson or the imam's leading night prayers, to finish off the Qur'an before the last week of Ramadan. This is because in those last few days, they want to rest more, prepare for the coming `Eidfestival/holiday, shop for clothes and shoes, and catch flights to spend `Eid with relatives in other places. Most people spend the last three nights of Ramadan fervently shopping for `Eid.

      The correct course of action, though, is to perform worship in moderation during the first 20 days of Ramadan, and to build up the fervour during the last 10 days. The first 2 weeks of fasting settle the body very well into fasting mode: by the 15th of the month, most Muslims are well-adjusted to a fast-by-day, pray-by-night routine. The last 10 days are intended for the Muslims to increase their focus on worship, recitation and night-prayers. Shopping for `Eid is best done before Ramadan. However, since consistent fasting does take its toll on the body by the time the last ten days of the month arrive, it is better to spend a portion of these last few days sleeping or resting.

   Finally, once the Muslim has fasted throughout the month of Ramadan, he or she should pray that Allah accepts all their acts of worship performed therein. It is Allah's blessing that every year, He brings Ramadan upon us and thereby, gives us a chance to refurbish our faith and renew our desire to perform good deeds. It's no wonder, then, that Ramadan is termed as the "spring season" of the Islamic calendar!

Fasting in Ramadan

More than one billion Muslims around the world are fasting during the month of Ramadan. In 2010, Ramadan will be for 30 days beginning on August 11 (in most parts of the world).

If you are a non-Muslim and have wondered why so many Muslims fast from dawn to dusk for every day during the month of Ramadan, then do spend a few minutes watching this informational video that will help answer this question.

Additionally, the following reading materials might be beneficial for you:

Why Do Muslims Fast During Ramadan?

This is an often asked question by non-Muslims. Non-Muslims find it strange that Muslims fast for 30 days from dusk to dawn. Fasting means to abstain from food or from certain kinds of food voluntarily, as an observance of a holy day or as a token of grief, sorrow, or repentance. Many non-Muslims even claim that it is detrimental to one's health in practice fasting.

However, fasting is not a religious tradition invented by Muslims, nor is it a practice conducted solely by Muslims. Fasting has been a religious tradition in the prophetic traditions of Judaism and Christianity too. Fasting is supposed to bring one closer to God.

Fasting Prescribed in Other Religions
Excerpted by Dr. Bilal Philips

For example:

Hindu: Fasting in Sanskrit is called upavaasa.
Devout Hindus observe fasting on special occasions as a mark of respect to their personal gods or as a part of their penance. Most devout Indians fast regularly or on special occasions like festivals. On such days they do not eat at all, eat once or make do with fruits or a special diet of simple food.

Jewish Jewish: Yom Kippur ("Day of Atonement") is the last of the Ten Days of Repentance observed on the 10th of Tishri. On that day, it is forbidden to eat, drink, wash, wear leather, or have sexual relations. In addition, prohibitions on labor similar to those on the Sabbath are in force. It should also be noted that Moses (peace be upon him) is recorded in the Torah to have fasted: "And he was there with the Lord 40 days and 40 nights, he neither ate bread not drank water." (Exodus 34:28)



For Catholics Christians, Lent is the major season of fasting, imitative of the forty-day fast of Jesus (peace be upon him). In the fourth century it was observed as six weeks of fasting before Easter or before Holy Week. It was adjusted to forty days of actual fasting in most places in the seventh century. Jesus (peace be upon him) is recorded in the Gospels to have fasted like Moses. "And he fasted 40 days and 40 nights, and afterward he was hungry." (Matthew 4:2 & Luke 4:2)

Quranic Verses on Ramadan

O you who believe! Observing the fasting is prescribed for you as it was prescribed for those before you, that you may become the pious (God-conscious).
(Qur’an al-Baqarah 2:183)

In the month of Ramadan the Qur'an was revealed, a book of guidance with proofs of guidance distinguishing right from wrong. Therefore whoever of you is present in that month let him fast. But who is ill or on a journey shall fast a similar number of days later on. Allah desires your well-being, not your discomfort. He desires you to fast the whole month so that you may magnify Him and render thanks to Him for giving you His guidance.
(Qur’an al-Baqarah 2:185)

As can be seen from the Quranic verses above, fasting is supposed to bring one closer to God. Fasting makes us aware of God.

Dr. Bilal Philips writes about the different levels of fasting. For fasting to be effective one should attain of the levels. Fasting is not simply abstaining from food and drink from dusk to dawn, and he explains why below.

The Levels of Fasting

There are as many levels of fasting as there are facets to being human. Proper fasting should encompass all dimensions of human existence for it to have the divinely intended effect.

The following are some of the major levels of fasting:

Ritual Level:

This level of fasting requires that the basic rules for fasting be fulfilled, which are avoiding food, drink and sexual intercourse between dawn and sunset for 29 or 30 days each year. On this level, one is basically following the letter of the laws regarding fasting without particular consideration for the spirit of fasting.
It is the entrance level which must be fulfilled for the fast to be Islamically correct, but the other levels must be added for the fast to have any real impact on the fasting person. Fasting on this level alone will not benefit one spiritually, except from the perspective of submission to divine instructions, if one chooses to follow the ritual consciously and not merely according to tradition. Thus, by itself, the ritual level will not purify one of sin or atone for sin.

The Physical Level:

Fasting on the "physical" level causes the fasting person to experience the pangs of hunger and thirst – when the prophetic (Sunnah) way of fasting is observed. Prophet Muhammad (peace be upon him) used to consume a very light meal before the dawn (suhur) and moderate meal (iftar) to break the fast at sunset, while scrupulously avoiding filling his stomach.

He is reported to have said, "The worst container a human being can fill is his stomach. A few morsels of food to keep a person's back straight are sufficient.
However, if his desire overcomes him, then let him eat a third, drink a third and leave a third for breathing."

The Prophet (peace be upon him) used to break his fast with a few fresh or dried dates and a glass of water just before beginning the sunset prayer.

This level allows the fasting person to experience the pangs of hunger and thirst and thereby develops sympathy in him or her for those starving and dying of thirst in other parts of the world.

Medical Benefits:

On the physical level, some chemicals in the brain that transmit messages and create feelings, called neurotransmitters, are affected by fasting. Fasting encourages the endorphin neurotransmitter system, related to the feeling of well being – and euphoria, to produce more endorphins and, in fact, makes us ‘feel' better. This is similar to the effect of exercise (but without the physical work).

It has also been noted by medical experts that fasting improves the physical health in numerous ways. For example, during the fast the body uses up stored cholesterol (fat) that is often deposited in the blood system, as well as in other fatty areas of the body. So, we find it does help keep the body firm and minimizes the danger of heart attacks.

The difference between the ritual level 1 and the physical level 2 is, a person doing only ritual fasting may eat large meals prior to beginning the fast and immediately upon ending the fast, and not feel any hunger or thirst throughout the whole month.

However, like level one, if the fasting person does not incorporate the other levels of fasting, the fast will only be physically exhausting.

The Prophet (peace be upon him) said, "Maybe a fasting person will gain nothing but hunger and thirst from fasting."

The Libidinal Level:

The sexual instinct and drives (libido) are harnessed on this level of fasting.

In these times where the media continually plays on sexual desires to promote and sell products, the ability to control these powerful desires is a plus.

Fasting physically reduces sexual desires and the fact that the fasting person has to avoid anything which could stimulate him psychologically helps to further lower the libido.

Prophet Muhammad (peace be upon him) said, "O youths, whoever among you is able to marry let him do so, for it restrains the eyes and protects the private parts. He who is unable to marry should fast, because it is a shield."

By restraining from sexual acts, even though they are permissible, the fasting people make it easier for themselves to restrain from forbidden sexual acts when they are not fasting.

The Emotional Level:

Fasting on this level involves controlling the many negative emotions which simmer in the human mind and soul. For example, among the most destructive emotions is anger. Fasting helps to bring this emotion under control.

Prophet Muhammad (peace be upon him) said:
"When one of you is fasting, he should abstain from indecent acts and unnecessary talk, and if someone begins an obscene conversation or tries to pick an argument, he should simply tell him, "I am fasting."

So, on this level, whatever negative emotions challenge the fasting person must be avoided.

A person has to abstain from lewd conversation and heated arguments. Even when one is in the right, it is better to let that right go and keep one's emotional fast intact.

Likewise, the negative emotion of jealousy is reduced, as every fasting person is reduced to the common denominator of abstinence; no one is externally superior to another in this regard.

The Psychological Level:

This level helps the fasting person psychologically to control evil thoughts and trains him or her, to some degree, how to overcome stinginess and greed.

The Prophet (peace be upon him) said,
"Allah has no need for the hunger and the thirst of the person who does not restrain himself from telling lies and acting on them even while observing the fast." [11]

In this age of immediate gratification, when the things of the world are used to fulfill human needs and desires almost as soon as they have them – the ability to delay gratification is an important skill.

What is between immediate gratification and delayed gratification is patience. During the fast, the believers learn patience – and the benefits of it.

From a psychological perspective, it is good to be somewhat detached from the things of the world.

There is nothing wrong with enjoying a good and full life – in fact, one can and should expect that.

However, it is important that people are able to detach ourselves from material things so that they do not become the most important part of their lives.

Fasting gives one the opportunity to overcome the many addictions which have become a major part of modern life.

Food, for many people, provides comfort and joy - and the ability to separate oneself from it gives the fasting people the psychological benefit of knowing that they do have some degree of control over what they do and what they do not do.

The Spiritual Level:



In order to establish this, the highest and most important level of fasting, the level of God-consciousness, Prophet Muhammad (peace be upon him) made the renewal of the intention for fasting a requirement before every day of fasting.

He was reported to have said, "Whoever does not intend to fast before Fajr (the dawn) will have no fast.

The daily renewal of intention helps to establish a spiritual foundation of sincerity essential for the spiritual cleansing effects of fasting to operate.

Sincere fasting purifies and atones for sin, as the Prophet (peace be upon him) said, "Whoever fasts Ramadan out of sincere faith and seeking his reward from God, his previous sins will be forgiven."

He was also reported to have said, "From one Ramadan to the next is atonement for the sins between them."

Sincere fasting brings one closer to Allah and earns a special reward.

The Prophet (peace be upon him) informed that there is a gate in paradise called Rayyan reserved for those who fast and he also said, "When Ramadan comes, the gates of Paradise are open."

Fasting is primarily between the person and God, as no one can be sure that any person is actually fasting.

Because of this intimate aspect of fasting, Allah was quoted by the Prophet (peace be upon him) as saying, "Every act of Adam's descendants is for themselves, except fasting. It is meant for Me alone, and I alone will give the reward for it."

When combined with the previous levels of fasting, this level transforms a person from within.

It restores, revives and regenerates the fasting person's spirituality and radically modifies his or her personality and character.

These are the precious products of a heightened state of God-consciousness