Another unique moral and spiritual characteristic of Islam is the prescribed institution of Fasting. Literally defined, fasting means to abstain "completely" from foods, drinks, intimate intercourse and smoking, before the break of the dawn till sunset, during the entire month of Ramadan, the ninth month of the Islamic year. But if we restrict the meaning of the Islamic Fasting to this literal sense, we would be sadly mistaken.

When Islam introduced this matchless institution, it planted an evergrowing tree of infinite virtue and invaluable products. Here is an explanation of the spiritual meaning of the Islamic Fasting:

  1. It teaches man the principle of sincere Love; because when he observes the Fasting he, does it out of deep love for God. And the man who loves God truly is a man who really knows what love is.

  2. It equips man with a creative sense of Hope and an optimistic outlook on life; because when he fasts he is hoping to please God and is seeking His Grace.

  3. It imbues man with a genuine virtue of effective Devotion, honest Dedication and closeness to God; because when he fasts he does so for God and for His sake alone.

  4. It cultivates in man a vigilant and sound Conscience; because the fasting person keeps his Fast in secret as well as in public. In Fasting, especially, there is no mundane authority to check man's behavior or compel him to observe the Fasting. He keeps it to please God and satisfy his own conscience by being faithful in secret and in public. There is no better way to cultivate a sound conscience in man.

  5. It indoctrinates man in Patience and Unselfishness; because when he fasts he feels the pains of deprivation but endures patiently. Truly this deprivation may be only temporary, yet there is no doubt that the experience makes him realize the severe effects of such pains on others, who might be deprived of essential commodities for days or weeks or probably months together. The meaning of this experience in a social and humanitarian sense is that such a person is much quicker than anybody else in sympathizing with his fellow men and responding to their needs. And that is an eloquent expression of unselfishness and genuine sympathy.

  6. It is an effective lesson in applied Moderation and Willpower. The person who observes his Fasting properly is certainly a man who can discipline his passionate desires and place his self above physical temptations. Such is the man of personality and character, the man of willpower and determination.

  7. It provides man with. a Transparent Soul to transcend, a Clear Mind to think and a Light Body to move and act. All this is the never- failing result of carrying a light stomach. Medical instructions, biological rules and intellectual experience attest to this fact.

  8. It shows man a new way of Wise Savings and Sound Budgeting; because normally when he eats less quantities or less meals he spends less money and effort. And this is a spiritual semester of home economics and budgeting.

  9. It enables man to master the art of Mature Adaptability. We can easily understand the point once we realize that Fasting makes man change the entire course of his daily life. When he makes the change, he naturally adapts himself to a new system and moves along to satisfy the new rules. This, in the long run, develops in him a wise sense of adaptability and a self-created power to overcome the unpredictable hardships of life. A man who values constructive adaptability and courage will readily appreciate the effects of Fasting in this respect.

 10. It grounds man in Discipline and Healthy Survival. When a person, observes the regular course of Fasting in consecutive days of the Holy Month and in the Holy Months of the consecutive years, he is certainly applying himself to a high form of discipline and a superb sense of order. Similarly, when he relieves his stomach and relaxes his digestive system, he is indeed insuring his body, not to mention the soul, against all harm that results from stomach overcharge. In this manner of relaxation he may be sure that his body will survive free from the usual disorder and break, and that his soul will continue to shine purely and peacefully.

 11. It originates in man the real Spirit of Social Belonging, of Unity and Brotherhood, of Equality before God as well as before the Law. This spirit is the natural product of the fact that when man fasts, he feels that he is joining the whole Muslim society in observing the same duty in the same manner at the same time for the same motives to the same end. No sociologist can say that there has been at any period of history anything comparable to this fine institution of Islam. People have been crying throughout the ages for acceptable belonging, for unity, for brotherhood, for equality, but how echoless their voice has been, and how very little success they have met! Where can they find their goals without the guiding light of Islam?

 12. It is a Godly prescription for self-reassurance and self-control, for maintenance of human dignity and freedom, for victory and peace. These results never fail to manifest themselves as a lively reality in the heart of the person who knows how to keep the Fasting. When he fasts in the proper manner, he is in control of himself, exercises full command over his passions, disciplines his desires and resists all evil temptations. By this course, he is in a position to reassure himself, to restore his dignity and integrity and to attain freedom from- the captivity of evil. Once he obtains all this, he has established inner peace, which is the source of permanent peace with God and, consequently, with the entire universe.

Now, someone may be tempted to raise the objection: If this is the case with the Islamic institution of Fasting, and if this is the picture of Islam in this aspect, why are the Muslims not living in a utopia? To such an objection we can only say that the Muslims have lived in and enjoyed a utopia in a certain epoch of their history. The realization of that utopia was a phenomenon of a unique achievement in the history of man. We say unique, because no religion or social system other than Islam has ever been able to realize its ideals in reality. The utopia of other religions and social systems has always remained in the category of theories or wishful thinking and dreams-sometimes clear, sometimes vague, sometimes near, most of the time far. But the utopia of Islam was realized and put into practice and production at full capacity. In a human and practical sense this means that the utopia of Islam can be reestablished once again right here on this earth, and that it is raised on solid foundations and practicable principles.

The reason why the Islamic utopia is not being established nowadays is manifold and easily explicable. But to restrict our discussion to the institution of Fasting we may say that many Muslims, unfortunately for them, do not observe the fast or, at best, adopt the attitude of indifference. On the other hand, most of those who observe it do not realize its true meaning and, as a result, derive very little benefit out of it or, in fact, no benefit at all. That is why the Muslims of today, on the whole, do not enjoy the real privileges of Fasting.

Again, someone else may say that what is claimed about the Islamic Fasting is also true of other types of fasting like the Jewish Passover, the Christian Lent, the Ghandian Type, etc. Why, then, do the Muslims make these arbitrary claims about their type of Fasting?

To such a person and to all others like him we direct our appeal. It is against our religious principles and our morals as Muslims to defame any prophet of God, or reject any truth, or falsify any Divine religion. Other people do feel free to commit these irresponsible offenses, but we Muslims do not; because we know that once we plunge into this low level of morality or rather immorality, we are virtually out of the ranks of Islam. We do also know that the institution of Fasting is as old as history itself, and that it was prescribed by God for the people before Islam as it has been prescribed by Him for the Muslims. But we do not know-and we do not believe that many people knew--the exact form or the proper manners in which God prescribed those other types of Fasting. However, we may, for the sake of the truth and enlightened curiosity, substantiate our contentions by comparing this institution of Islam with the other types of fasting:

Fasting in Comparative Perspective

  1. In other religions and dogmas, in other philosophies and doctrines, the observer of fast abstains from certain kinds of food or drinks or material substances, but he is free to substitute for that and fill his stomach to the top with the substituting stuff, which is also of material nature. In Islam one abstains from the things of material nature-food, drink, smoking, etcetera, in order to have spiritual joys and moral nourishment. The Muslim empties his stomach of all the material things: to fill his soul with peace and blessings, to fill his heart with love and sympathy, to fill his spirit with piety and Faith, to fill his mind with wisdom and resolution.

  2. The purpose of Fasting in other religions and philosophies is invariably partial. It is either for spiritual aims, OR for physical needs, OR for intellectual cultivations; never for all combined. But in Islam it is for all' these gains and many other purposes, social and economic, moral and humanitarian, private and public, personal and common, inner and outer, local and national-all combined together as mentioned above.

  3. The non-Islamic Fasting does not demand more than partial abstinence from certain material things. But the Islamic type is accompanied by extra devotion and worship, extra charity and study of the Qur’an, extra sociability and liveliness, extra self-discipline and conscience-awakening. Thus the fasting Muslim feels a different person altogether. He is so pure and clean inside as well as outside, and his soul is so transparent that he feels close to perfection because he is so near to God.

  4. To the best of our knowledge on the authority of daily experience, other moral philosophies and religions teach man that he cannot attain his moral aims or enter the Kingdom of God unless and until he uproots himself from the stem of worldly affairs. Accordingly, it becomes necessary for such a man to divorce his mundane interests, neglect his human responsibilities and resort to some kind of self-torture or severe asceticism of which fasting is an essential element. Fasting of this kind with people of this type may be used- and it has been used- as a pretext to cover the humiliating retreat from the normal course of life. But Fasting in Islam is not a divorce from life but a happy marriage with it, not a retreat but a penetration with spiritual armaments, not a negligence but a moral enrichment. The Islamic Fasting does not divorce religion from daily life or separate the soul from the body. It does not break but harmonizes. It does not dissolve but transfuses. It does not disintegrate but bridges and redeems.

  5. Even the timetable of the Islamic Fasting is a striking phenomenon. In other cases the time of Fasting is fixed at a certain time of the year in a most inflexible way. But in Islam the time comes with the month of Ramadan, the ninth month of the year. The Islamic Calendar is a lunar one, and months go according to the various positions of the moon. This means that over a period of a limited number of years the Islamic Fasting covers the four major seasons of the year and- circulates back and forth between the summer and the winter through the fall and the spring in a rotating manner. The nature of the lunar calendar is such that the month of Ramadan falls in January, for example, in one year and in December in another year, and at any time in between during the succeeding years. In a spiritual sense this means that the Muslim enjoys the moral experience of Fasting on various levels, and tastes its spiritual flavors at variant seasons of variant climates, sometimes in the winter of short and cold days, sometimes in the summer of long and hot days, sometimes in between. But this variety of experience remains at all times an impressive feature of the liveliness of the Islamic institution. It also stands as an unfailing expression of readiness, dynamism and adaptability on the part of the Muslim believer. This is certainly a healthy, remarkable component of the teachings of Islam.

The Period of Fasting

It has already been indicated that the period of obligatory Fasting is the month of Ramadan. The daily period of observance starts before the break of the dawn and ends immediately after sunset. Normally there are accurate calendars to tell the exact time, but in the absence of such facilities one should consult one’s watch and the sun's positions, together with the local newspapers, weather bureau, etc.

The Fasting of Ramadan is obligatory on every responsible and fit Muslim (Mukallaf). But there are other times when it is strongly recommended, after the Traditions of Prophet Muhammad. Among these times are Mondays and Thursdays of every week, a few days of each month in the two months heralding the coming of Ramadan, i.e., Rajab and Sha’ban, six days after Ramadan following the ‘Eedu- l-Fitr Day. Besides, it is always compensating to fast any day of any month of the year, except the ‘Eed Days and Fridays when no Muslim should fast. However, we may repeat that the only obligatory Fasting is that of Ramadan- which may be 29 or 30 days, depending on the moon’s positions. This is a pillar of Islam, and any failure to observe it without reasonable excuses is a severely punishable sin.

Knowing what Fasting can do for man, God has enjoined, as an alternative, the fast of three days on anyone who breaks an oath. Similarly, if someone declares his wife as forbidden for him as his mother,-an old pre-Islamic custom, he must pay for his carelessness and irresponsibility. To expiate for this sin he has, as an alternative, to observe the fast of two consecutive months (Qur’an, 2:183-185; 5-92; 58:1-4)

Who Must Fast?

The Fasting of Ramadan is compulsory upon every Muslim, male or female, who has these Qualifications

  1. To be mentally and physically fit, which means to be sane and able;

  2. To be of full age, the age of puberty and discretion, which is normally about fourteen. Children under this age should be encouraged to start this good practice on easy levels, so when they reach the age of puberty they will be mentally and physically prepared to observe the Fasting;

  3. To be present at your permanent settlement, your home town, your farm, your business premises, etc. This means not to be traveling on a journey of about fifty miles or more;

  4. To be fairly certain that the Fasting is unlikely to cause you any harm, physical or mental, other than the normal reactions to hunger, thirst, etc.

Exemption From Fasting

These said qualifications exclude the following categories:

1. Children under the age of puberty and discretion;

  2. The insane people who are unaccountable for their deeds. People of these two categories are exempted from the duty of fast, and no compensation or any other substitute is enjoined on them;

  3. Men and women who are too old and fee6le to undertake the obligation of fast and bear its hardships. Such people are exempted from this duty, but they must offer, at least, one needy poor Muslim an average full meal or its value per person per day. This compensation indicates that whenever they can fast even for one day of the month, they should do so, and compensate for the rest. Otherwise they are accountable for their negligence;

  4. Sick people whose health is likely to be severely affected by the observance of fast. They may postpone the fast, as long as they are sick, to a later date and make up for it, a day for a day;

  5. People in the course of traveling of distances about fifty miles or more. In this case such people may break the fast temporarily during their travel only and make up for it in later days, a day for a day. But it is better for them, the Qur’an tells, to keep the fast if they can without causing extraordinary hardships,

  6. Expectant women and women nursing their children may also break the fast, if its observance is likely to endanger their own health or that of their infants. But they must make up, for the fast at a delayed time, a day for a day;

  7. Women in the period of menstruation (of a maximum of ten days) or of confinement (of a maximum of forty days). These are not allowed to fast even if they can and want to. They must postpone the fast till recovery and then make up for it, a day for a day.

It should be understood that here, like in all other Islamic undertakings, the intention must be made clear that this action is undertaken in obedience to God, in response to His command and out of love for Him.

The fast of any day of Ramadan becomes void by intentional eating or drinking or smoking or indulgence in any intimate intercourse’s, and by allowing anything to enter through the mouth into the interior parts of the body. And if this is done deliberately with- out any lawful reason, the penalty is to observe the fast of sixty consecutive days or, as a second alternative, feed sixty poor persons sufficiently, besides observing the fast of one day against the day whose fast was made void.

When the fast of days other than those of Ramadan is broken for a lawful reason like those classified under the heading "Exemption" above, the person involved must make up for that fast later, a day for a day.

If anyone, by mistake, does something that would ordinarily break the fast, his observance is not nullified, and his fast stands valid, provided he stops doing that thing the moment he realizes what he is doing.

On completion of the fast of Ramadan, the special charity known as Sadqatu-1-Fitr (Charity of Fast-breaking) must be distributed.

General Recommendations

It is strongly recommended by Prophet Muhammad to observe these practices especially during Ramadan:

  1. To have a light meal before the break of the dawn, known as Suhoor;

  2. To eat three dates and have a drink of water right after sunset, saying this prayer: Al-lahumma laka sumna, wa 'ala rizqika aftarna. (O God! for Your sake we have fasted and now we break the fast with the food You have given us);

  3. To make your meals as light as possible because, as the Prophet put it, the worst thing man can fill is his stomach;

  4. To observe the supererogatory prayer known as Taraweeh;

  5. To exchange social visits and intensify humanitarian services;

  6. To increase study and recitation of the Qur’an;

  7. To exert the utmost in patience and humbleness;

  8. To be extraordinarily cautious in using the senses, the mind and, especially, the tongue; to abstain from careless and gossipy chats and avoid all suspicious motions.