Author: Sayyed Musleh Uddin
Fasting and Its Position in Islam (Part 14)
Focusing on the Spirit, Reality, and Objectives of Fasting, and Balancing Between Its Negative and Positive Aspects
Fasting during Ramadan, due to its widespread social nature in the Islamic community, is at risk of becoming a mere habit influenced by imitation and societal customs. Many people may fast only to conform to their environment and avoid blame or criticism, or they may fast for material benefits such as health and financial advantages. Such fasting lacks faith, intention, reflection on its high status before Allah, and awareness of its reward.
For this reason, the profound wisdom of prophethood and the far-sighted jurisprudence of the divine message dictated that the Prophet (PBUH) conditional acceptance of fasting is based on faith (Iman) and the intention to seek reward (Ihtisab). In a hadith, it is stated: “Whoever fasts during Ramadan with faith and seeking reward, his past sins will be forgiven.”
Some may wonder why the Prophet (PBUH) emphasized faith and seeking reward when fasting is an act that only Muslims perform, seeming redundant with no apparent motive other than faith.
However, anyone who has deeply observed life, gained insight into human motives, and understood moral and social influences will acknowledge the wisdom and profound knowledge in this prophetic guidance, affirming: “وَمَا يَنطِقُ عَنِ الْهَوَىٰ إِنْ هُوَ إِلَّا وَحْيٌ يُوحَىٰ” Translation: “Nor does he speak from [his own] inclination. It is not but a revelation revealed.” (Surah An-Najm: 3-4)
Another hadith explains that faith and seeking reward means having hope in divine reward and believing in Allah’s promise of forgiveness and satisfaction.
Abdullah ibn Amr ibn Al-As (RA) narrated that the Prophet (PBUH) said: “There are forty virtues, the highest of which is giving a goat in charity for the sake of Allah. Whoever practices any of these virtues, seeking its reward and believing in Allah’s promise, Allah will admit him to Paradise.”
Fasting Beyond Its Outward Form: Emphasizing Its Spirit and Objectives
Islamic legislation does not limit fasting to its outward form alone. While it forbids eating, drinking, and marital relations during fasting hours, it also prohibits anything that contradicts its purpose and spiritual benefits. Fasting is surrounded by a protective barrier of piety, etiquette, and self-discipline.
The Prophet (PBUH) said: “When one of you is fasting, he should not engage in sexual relations or raise his voice. If someone insults or fights him, he should say: ‘I am fasting.’”
He also said: “Whoever does not abandon false speech and acting upon it, Allah has no need for him to abandon his food and drink.”
This highlights that fasting without piety and chastity is like an empty shell—a body without a soul. The Prophet (PBUH) further warned: “How many fasting people gain nothing from their fast except hunger, and how many who pray at night gain nothing but sleeplessness!”
Abu Ubaidah (RA) narrated that the Prophet (PBUH) said: “Fasting is a shield as long as it is not broken.”
Fasting: A Balance of Restrictions and Positive Deeds
Fasting in Islam is not merely about avoiding negative actions such as eating, drinking, lying, gossiping, backbiting, disobedience, and disputes; it also encompasses positive actions. Ramadan is a season of worship, recitation, remembrance of Allah, glorification, kindness, and compassion.
The Prophet (PBUH) said: “Whoever draws closer to Allah in Ramadan by performing a good deed, it is like performing an obligatory act outside of it. And whoever performs an obligatory act in it, it is like performing seventy obligatory acts outside of it. It is the month of patience, and patience is rewarded with Paradise. It is also the month of compassion.”
Zayd ibn Khalid Al-Juhani (RA) reported that the Prophet (PBUH) said: “Whoever provides food for a fasting person to break his fast will receive a reward equal to that of the fasting person, without any reduction in the latter’s reward.”
The Role of Tarawih in Preserving the Quran and Strengthening Worship
In this blessed month, Allah inspired the Ummah to uphold Tarawih prayers, established by the Prophet (PBUH). He initially prayed Tarawih in congregation for three nights but then refrained from doing so, fearing it might become obligatory upon the Ummah and burden them.
Ibn Shihab narrated from Urwah (RA) that Aisha (RA) said: “One night, the Messenger of Allah (PBUH) came out and prayed in the mosque. Some men prayed with him. In the morning, people spoke about it, and the next night more people gathered to pray with him. The following morning, people again discussed it, and on the third night, the number of worshippers increased. On the fourth night, the mosque could not accommodate the people. However, the Prophet (PBUH) did not come out. When he came for Fajr prayer, he addressed the people, saying: ‘I was aware of your presence, but I feared that this prayer would become obligatory upon you, and you would not be able to perform it consistently.’”
After the Prophet (PBUH) passed away, the Sahaba (RA) revived this practice, and throughout the ages and across various regions, the Ummah has upheld it. Over time, Tarawih became a hallmark of Ahlus-Sunnah and the righteous believers.
Tarawih has played a significant role in preserving the Quran in people’s hearts and has encouraged many to engage in night prayers and devotion. Considering all these aspects, Ramadan is truly a festival of worship, a season of Quran recitation, and a spiritual celebration for the faithful.
This blessed month is a time when the Ummah wholeheartedly embraces the commandments of Islam, showing immense dedication to worship, humility before Allah, compassion, and enthusiasm in good deeds. The level of devotion seen in Ramadan is unparalleled, with no other community coming close to this experience.
“ذَٰلِكَ فَضْلُ ٱللَّهِ يُؤْتِيهِ مَن يَشَآءُ ۚ وَٱللَّهُ ذُو ٱلْفَضْلِ ٱلْعَظِيمِ” Translation: “That is the bounty of Allah; He gives it to whom He wills, and Allah is the Possessor of great bounty.” (Surah Al-Hadid: 21)
Continues…
References:
1. Ibid.
2. Surah An-Najm, Verses 3-4.
3. Sahih Bukhari, Book of Gifts and Their Virtue, Chapter: The Virtue of a Grant, Hadith No. 2488.
4. Sahih Bukhari, Book of Fasting, Chapter: Can One Say “I Am Fasting” If He Wishes?, Hadith No. 1805.
5. Sahih Bukhari, Book of Fasting, Chapter: Whoever Does Not Abandon False Speech and Acting Upon It…, Hadith No. 1804.
6. Sunan Al-Kubra, Book of Fasting, Chapter: The Fasting Person Should Keep His Fast Pure…, Hadith No. 8572.
7. Ibid., Hadith No. 8573.
8. Shu’ab al-Iman by Al-Bayhaqi, Vol. 5, p. 233, Virtues of the Month of Ramadan, Hadith No. 3336.
9. Sunan Al-Kubra by Al-Bayhaqi, Book of Fasting, Chapter: Whoever Provides Iftar for a Fasting Person, Hadith No. 8395.
10. Sahih Bukhari, Book of Fasting, Chapter: Whoever Does Not Abandon False Speech and Acting Upon It…, Hadith No. 1931.
11. One of the positive aspects inherited by Muslim generations throughout different eras is that in Ramadan, they become deeply devoted to worship, engage in acts of kindness, draw closer to Allah, diligently recite and complete the Quran, and compete with one another in this regard. To the extent that someone unfamiliar with the strength of believers’ determination and the wonders of spirituality may find it hard to believe.
12. Surah Al-Jumu’ah, Verse 4.
