In the Quran, Allah makes it clear that the act of fasting is an act of worship that was prescribed for the earlier religious communities. Allah says:
"O you who believe, fasting has been prescribed for you as it was prescribed for those before you in order for you to attain God-consciousness (taqwa)" {Al-Baqara:183}
Fasting is the one act of worship wherein the believer gives up his most basic needs and urges for a lengthy period of time as a form of worship of Allah. In this sense, it is definitely unique and the effects of this practice have been tired directly to the increase of taqwa (God - consciousness and fear of Allah).
The believer gives up his food and drink for an entire month out of a desire and intention to submit to Allah and to do the act that will draw him closer to Allah. The realization and cultivation of obedience to Allah concerning the fast is so precise that even the matter in which the fast is broken is done in accordance to the guidance from Allah. In other words, the believer gives up his food and drink during the daytime as an act of submission and worship and he also breaks his fast as soon as the sun sees as a further act of obedience and submission to Allah.
Thus, the breaking of the fast at that exact time is not simply a matter of the person now being free to eat so he eats at that time and does not delay his eating. No, instead, it is another act of obeying the Divine guidance. He breaks his fast at that time in application of the hadith:
'The people will continue to be in a good state as long as they hasten to break the fast." (Recorded by aJ-Bukhart and Muslim)
An important conclusion that one gets from the institution of the fast is that the natural inclinations of man — the need for food, drink and sexual intercourse, for example— are not in themselves evil. As was noted earlier, the teachings of Islam are completely consistent with the nature that Allah Himself has given mankind. Hence, these natural wants and desires are not frustrated completely nor denied outright. That would not be practical or achievable given the nature of mankind (and the ascetics throughout history, with their numerous aberrations, have actually demonstrated that fact), At the same time, though, these natural desires cannot be left to run free, as otherwise people will be indulging in their desires regardless of the negative consequences for themselves or for others (as can be witnessed in the world today with its widespread promiscuity, sexually transmitted diseases, alcohol abuse, drug abuse and so forth).
These natural desires are to be harnessed — harnessed in such a way that positive results flow for the soul and even for humanity at large. It is admitted that their harnessing is not always the simplest of tasks.
The ramifications of the obligatory fast of Ramadhaan for the purification of the sou] are numerous. They include the following:
(1) The fast is a source of forgiveness for one's sins. Hence, it removes the effects and stain of these sins from one's heart, leaving the heart pure again. The Prophet (peace be upon him) said: "Whoever fasts the month of Ramadhaan with faith and hoping for its reward (ihtisaab) shall have all of his previous sins forgiven for him." (Recorded by al-Bukhari and Muslim.)
Al-Khataabi notes that the meaning of ihtisaab means with resolve, hoping for its reward while being pleased to perform it without considering it something heavy or a hardship. Hence, the true believer for whom fasting will have its desired effect of removing or effacing his previous sins approaches the fast with a desire and love for it. He does not consider it a burden nor does he participate in it lackadaisically, with some heavy burden on his shoulder, being lazy and complaining until it is time to break the fast.
(2) When one fasts, one should feel that he is performing a deed that is very beloved and special to Allah, This fact, in itself, should remind him of Allah and give his soul the special feeling that overcomes a person as he comes closer to Allah. The Messenger of Allah (peace and blessings of Allah be upon him) said:
"Every deed of the son of Adam is multiplied ten times like it up to seven hundred times. Allah has said, ' [That is true] save for the fast. I will reward it [in a special way]. He [the fasting person] leaves his desires and food for My sake, and for the fasting person is two times of happiness, a time of happiness when he breaks his fast and a time of happiness when he meets his Lord. The change in the breath of his is more pleasing to Allah than the scent of musk." (Recorded by Muslim.)
(3) As was noted earlier, patience or perseverance is one of the most important and healthiest qualities a person can possess and is an important quality found in the purified soul. There is a definite and clear relationship between fasting and patience.- Fasting not only strengthens one's quality of patience, it actually touches upon all of the branches of patience. Patience is of three types: persevering with respect to continually performing the acts of worship, persevering with respect to refraining from what Allah has prohibited and remaining under control during times of hardship and difficulties. All three of these types are being tested and strengthened through the practice of fasting. While Fasting, one adheres to what Allah has obligated, refrains from what he has forbidden of food and drink and also remains patient in the face of the hunger and thirst he is experiencing.
(4) Fasting is an experience wherein the person leaves his wants and desires for the sake of putting what Allah wants first. This reminds him of his true goal and purpose in life. It is when he experiences these acts that his soul can put matters into proper perspective concerning what he wants out of this life and what is of true importance to him.
(5) When one fasts, his mind is free to think and ponder. This is something that many people notice while fasting. They do not have the energy to do fruitless things and, hence, they take the time to think and ponder.
(6) The Messenger of Allah (peace and blessings of Allah be upon him) once said: "Look at those who are lower than you [having less than you] and do not look at those who are above you [having more than you] as otherwise the bounties of Allah upon you would become insignificant to you." (Recorded by Muslim.)
In that hadith, the Prophet (peace and blessings of Allah be upon him) has given an instruction that will help one appreciate the numerous benefits that he has received from Allah. The institution of fasting can take the person even further. While fasting, the person does not just view the plight of others, but he can actually begin to feel their plight. Hence, the rich can reflect on what they have been given and give true thanks. Especially in this day and age and in some materially advanced countries, one becomes very much accustomed to easy access to food, drink, clean water, electricity and so on. Since these are readily available, the person starts to take them for granted and does not realize what a great blessing they are and how so many in today's world are actually deprived of these basic needs.
At the end of a third successive verse about the fast, Allah states: "So that perhaps you will be grateful" {Al-Baqarah: 185}
Thankfulness and gratitude towards Allah are an essential characteristic of the true believers.
(7) It is a chance for a person to realize his potential. Concerning the fact that the Lord of Ramadhaan is also the Lord of the other eleven months, ibn Rajab notes that immediately following the command to fast, Allah mentions the prohibition of wrongfully devouring the wealth of the orphans. Ibn Rajab states that this is a clear allusion to the fact that the one who obeyed Allah during the month of Rarnadhaan by fasting must also obey Allah during the remainder of the year by abstaining from what is forbidden, such as wrongfully devouring the wealth of orphans.
When this awareness is developed through the fast, the person enters into a state where he is virtually fasting perpetually by avoiding what Allah has forbidden. In fact, ibn Rajab stated, ''The entire [life in this] world is a month of fasting for the pious. They abstain therein from the forbidden desires. When death comes to them, the month of their Fasting comes to an end and they begin to enjoy the feast of their ending of the fast [via the rewards that Allah bestows on him].”
(8) The purified soul is one that has control over his desires and actions. An important key to such control is the characteristic of taqwa, which means that one has a fear of Allah and a recognition of Allah's awareness of his acts. Allah has made it clear that when the fast is performed properly, its result should be an increase in a person's taqwa. Allah says:
"O you who believe, fasting has been prescribed for you as it was prescribed for those before you so that you may attain taqwa" {Al- Baqarah:183}.
The aspects of taqwa imply God -consciousness, fear of Allah, realizing Allah's "presence" and having awe and respect for Allah's commands. This is what the fasting person should experience -- throughout the day he is conscious of Allah. He does not eat or drink for one reason and only one reason: Allah has forbidden it at that time and Allah alone knows whether he is truly fulfilling that command. If he can develop this feeling in his heart and mind and carry it over to the rest of his days, he will combat his desires and control his actions.
Whenever he considers doing something forbidden, he will remember Allah and he will realize that Allah has forbidden that wrong and he has no reason whatsoever to want to displease Allah. In the same way that he would not want to disobey Allah by eating or drinking during the days that he is fasting, although his need to eat or drink may be stronger than many of his desires that he allows himself to succumb to, he should nor be willing to disobey Allah, risking Allah's displeasure and punishment, during the other days of the year.
(9) There is another important facet that one could say is the key to all of this: turning to Allah, realizing one's need for Allah, asking Allah for help and assistance. This is, in fact, what a Muslim does in the month of Ramadhaan. The Muslim should realize during Ramadhaan that the food and drink that he needs for his continual sustenance actually come from Allah. If Allah willed to take away all of the water and food in his area, He has the ability to do so. Therefore, the believer realizes how greatly he is in need of Allah, even for the most mundane and necessary aspects of his life. When the Muslim realizes that fact, he should also realize his great need to have Allah guide him to the straight path and help him to remain firm along that path. When the person realizes this important fact, he turns wholeheartedly with his heart to Allah and begs for Allah's continual help, both with respect to his worldly needs and his spiritual needs.
(10) The Messenger of Allah (peace and blessings of Allah be upon him) said: "For whoever guarantees for me what is between his jawbones and what is between his legs, then I guarantee For him Paradise." (Recorded by al-Bukhari.)
This hadith shows that a person's downfall is often rooted in these two sources, his mouth and his private parts. If a person is trained to control these two potential sources of evil, it will be easy for him to control any other sources of evil. On this point, Islahi noted:
‘The other blessing of fasting is that it bars to a great extent the main doors of corruption of man. These doors of corruption, as defined in more than one tradition, are his hunger and sex urge. It is due to them that man gets involved in so many troubles and drags others into as many. These are the routes by which Satan attacks man. Fasting takes best care of these two. While fasting not only eating and drinking are prohibited, but also quarreling, telling lies, backbiting, indulging in idle talk and gossip, are all at cross purposes with fasting.'
[Source: Excerpted from Purification of the Soul by Jamal Zarabozo]
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