The Inner Secrets of Fasting

All Muslims need to know that in the fast is a very special quality that is not found in anything else that we do. And that is its close connection this sacrifice creates for us to Allah. Allah (SWT) says: “The fast (Sawm) is for Me and I will reward it.” This ever important spiritual connection is more than enough to show all believers the high status of fasting. 

Similarly, the Ka`bah is highly dignified due to its close connection to Him, as related in His statement, “And sanctify My House.”

Indeed, the fast is only virtuous due to two significant concepts. Firstly, it is a secret and hidden action thus, no one from creation is able to see it. So  showing off cannot benefit it. Such behavior will only corrupt it. Secondly, it is a means of subjugating the enemies of Allah. This is because the road that the enemies (of Allah) embark upon (in order to misguide the Son of Adam (as)) is that of desires. And eating and drinking strengthens the desires. There are many reports that indicate the merits of fasting, and they are all well known.

The recommended acts of fasting

The pre-dawn meal (suhur) and delaying in taking it are preferable, as well as hastening to break the fast and doing so with dates. Generosity in giving is also recommended during Ramadan, as well as doing good deeds and increasing acts of charity. This is in accordance with the way of the Messenger of Allah (may the peace and blessing of Allah be upon him).

It is also recommended to study the Qur’an and perform i`tikaaf during Ramadan, especially in the last ten days, as well as increasing upon the exertion (towards doing good deeds) in it.

As reported in both Sahih Bukhari and in Sahih Muslim, `Aa’ishah (ra) said, “When the (last) ten days (of Ramadan) would come, the Prophet (saaw) would tighten his waist-wrapper, spend the night in worship, and wake his family up (for prayer).” The scholars have mentioned two views concerning the meaning of “tighten his waist-wrapper”: 

The first: It means the turning away from women.

The second: It is an expression denoting his eagerness and diligence in doing good deeds. They also say that the reason for his (saaw) exertion in the last ten days of Ramadan was due to his (saaw) seeking of the Night of Power (Lailatul-Qadr).

An explanation of the inner secrets of fasting and its characteristics

There are three levels of fasting: 

The General Fast, 

The Specific Fast, and 

The Further Specific Fast. 

The General Fast refers to the refraining of the stomach and the private parts from fulfilling their desires. 

The ‘Specific Fast’ regards refraining one’s gaze, tongue, hands, feet, hearing, and eyes, as well as; the sum of our physical selves from committing any sinful acts. 

As for the more Specific Fast, this refers to the heart’s abstention from yearning after worldly affairs and from thoughts which distance created from the Creator. This, as well as retraining the heart’s and abstaining from all the things that Allah has placed on the same level. From the characteristics of the ‘Specific Fast’ is that one lowers his gaze and safeguards his tongue from the repulsive speech that is forbidden, disliked, or which has no benefit, as well as striving to place the same restrictions on the sum of personal selves.

A Sahih hadith reported by Imam al-Bukhari which reads: “Whosoever does not abandon false speech and the acting upon it, Allah is not in need of him leaving off his food and drink.”3  Another characteristic of the specific fast is that one does not overfill himself with food during the night. Instead, he eats in due measure, for indeed, the son of Adam (as) does not fill a vessel eviler than his stomach. If he were to eat his fill during the first part of the night, he would not make good use of himself for the remainder of the night. In the same way, if he eats to his fill for suhur, he does not make good use of himself until the afternoon. This is because excessive eating breeds laziness and lethargy. Therefore, the objective of fasting disappears due to one’s excessiveness in eating, for what is intended by the fast is that one savor the taste of hunger and becomes one who abandons desires.

Recommended Fasts

As for the recommended fasts, then know that preference for fasting is established in certain virtuous days. Some of these virtuous days occur every year, such as fasting the first six days of the month of Shawwal after Ramadan. Or fasting the day of `Arafah, the day of `Ashura, and the 10 days of Dhul-Hijjah and Muharram. Some of these days occur every month, such as the first part of the month, the middle part of it, and the last part of it. So whosoever fasts the first part of the month, the middle part of the month, and the last part of the month, then they (he or she) has done well. Likewise, some fasts occur every week, specifically, every Monday and Thursday.

The most virtuous of the recommended fasts is the fast of Dawud (as). He would fast one day and break his fast the next day. This achieves the following three objectives: 

The soul is given its share on the day the fast is broken. And on the day of fasting, it completes its worship in full. The day of eating is the day of giving thanks and the day of fasting is the day of having patience. And Faith is divided into two halves – that of thankfulness and that of patience. It is the most difficult struggle for the soul because every time the soul gets accustomed to a certain condition, it transfers itself to that condition.

As for fasting every day, then it has been reported by Muslim, from the hadith of Abu Qatadah (ra), that `Umar (ra) asked the Prophet (saaw): ‘What is the case if one were to fast every day?’ The Prophet (saaw) said: “He did not fast nor did he break his fast – or – he did not fast and he did not break his fast.” This is concerning the one who fasts continuously, even during the days in which fasting is forbidden.

Characteristics of the most specific fast

Know that the one who has been given intellect, knows the objective behind fasting. Therefore, he burdens himself to the extent that he will not be unable to do that which is more beneficial than it. Ibn Mas’uud (ra) would fast very little and it is reported that he used to say: “When I fast, I grow weak in my prayer. And I prefer the prayer over the (optional) fast. Some of them (the Sahabah (ra)) would weaken in their recitation of the Qur’an while fasting. Therefore, they would exceed in breaking their fast (i.e., by observing less optional fasts), until they were able to balance their recitation. Every individual is knowledgeable of his or her condition and of what will rectify it.

Ramadan Mubarak!

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