Fasting in Islam

Fasting during the sacred month of Ramadhan is obligatory for every adult Muslim provided that he or she is and in full possession of his or her faculties. It is considered to be one of the five pillars of Islam.
Ramadhan commences with the sighting of the new moon and ends when the new moon of the next month is seen. The Ramadhan fast was first prescribed on the second Monday of the month of Shaban in the second year of the Hegira. According to Ibn Kathir, the Muslim fast went through three stages of development until it reached its present state.
(1) When the Holy Prophet (pbuh) came to Madinah, he used to fast three days every month in addition to the Day of Ashoura. Muslims were not required, when they first arrived in Madinah, to fast more than three days every month. Ibn Abbas reported that the Holy Prophet (pbuh) had noticed that the Jews in Madinah observed the fast on the Day of Ashoura (the tenth of Muharram). The Holy Prophet (pbuh) asked the reason for it and was told that God delivered Moses and his people on this memorable day from their enemy. Moses (pbuh) therefore observed it as a day of fasting, whereupon the Holy Prophet (pbuh) told the Jews: "Moses is closer to me than he is to you." He then observed the day as a fast and instructed the Muslims to fast upon it. He sent out a man to tour Madinah on that day and announce to the Muslims that: "He who had already eaten shall abstain the rest of the day and he who had not, shall fast the day. Today is Day of Ashoura."
(2) The second stage begins when Allah, in His infinite Mercy, prescribed the Fast of Ramadhan in the second year of the Hegira. When the Ramadhan Fast was prescribed through the revelation of verses 183 to 187 of Sur Al-Baqara (Chapter II), the fast on other days was abolished. The holy Prophet (pbuh) said: "The Fast of Ramadhan has abolished every other fast." But Hazrat Ayesha Siddiqa (RA) reported that the holy Prophet (pbuh) also said: "Whoever wishes may fast upon it (the Day of Ashoura), and whoever wishes may drop it."
(3) The third stage deals with the period of abstinence and indulgence -- there were times of abstinence during the night as well as during the day. When a man had said his Isha prayers, he was supposed to abstain from Mustirat (i.e. food, drink and sex) after prayers. If a man slept (even before saying the Isha prayers) he had to abstain when he awoke. The mere saying of Isha salat and sleep forced a man into a state of abstinence for the rest of the night and the following day until sunset. To provide mankind with the much-needed relaxation from the rigidity and hardship, Rahmanur Rahim revealed the verse: "It is lawful for you on the night of the fast to go unto your wives; they are your garments and you are their garment. Allah knows that you defraud yourselves therein, so He turns towards you and forgives you. So go unto them and seek what Allah has ordained for you, and eat and drink until the white thread of dawn becomes distinct from the black thread, then observe the Fast till night-fall." (2:187)
Fasting is an ancient form of worship recognised by all previous religions, even the heathen ones. But Islam introduced a new vision, a new idea, a new spirit into it. For the first time in history, fasting was blessed with systematic regulation, a scientific method, a noble justification. In the days before the Holy Prophet of Islam (pbuh) Fasting meant the suffering of some privation in the hours of mourning and sorrow. Islam introduced a revolutionary innovation, and al-Siyam stood not for mere suffering or abstinence but for an institution for the moral uplift and spiritual elevation of the human soul. A Muslim fast never indicates mere abstaining from food and drinks and sex, and fasting in Islam is never meant for self-torture.
Restraining the animal instincts for food, drink and sex enables the attention of a man or a woman to be directed to higher and nobler aspects. Fasting in the light of Islam helps us to overcome lust and thereby sets us at the mouth of the road leading to perfection -- perfection to be achieved through prayers and penance, Taqwa and Tarawwih, contemplation and acts of charity. Self-restraint or Taqwa, indeed, has to be a voluntary effort comprising the elements of caution, alertness and fear of Allah. Benign Providence Himself loves this glorious and voluntary attempt at self-restraint by his banda. In the words of the Holy Prophet Muhammad (pbuh): "By He, in Whose Hands Muhammad's soul rests, Allah prefers the stench of the mouth of he who fasts to the fragrance of musk."
Al-Siyam is indeed a boon, a divine privilege, a glorious opportunity unparalleled by any other act of piety or worship. Abu Huraira (RA) reported Allah's Messenger (pbuh) as saying: "When Ramadhan begins the gates of heaven are opened, the gates of Jahannam are locked and the devils are chained." (Bukhari and Muslim) Sahl B. Sa'd (RA) reported Rasul Allah (pbuh) as saying: "In paradise there are eight gates among which is a gate called ar-Rayyan, which only those who fast will enter." (Bukhari and Muslim)Abu Huraira (RA) reported Nabi Kareem (pbuh) as saying: "He who fasts during Ramadhan with faith and seeking his reward from Allah will have his past sins forgiven, and he who passes Lailat al-Qadr in prayer with faith and seeking his reward from Allah will have his past sins forgiven." (Bukhari and Muslim)
Anas B. Mlik (RA) told of God's Messenger (pbuh) saying when Ramadhan began: "The month has come to you, and it contains a night which is better than a thousand months. He who is deprived of it is deprived of all good, but only those who are denied prosperity are deprived of it." (Ibn Maja transmitted it.)
The Holy Prophet of Islam (pbuh) also said: "The one who fasts has two occasions of joy, one when he breaks his fast and one when he meets his Lord." (Bukhari and Muslim)
Salman al-Farsi (RA) told of Allah's Messenger (pbuh): "If someone draws near to God during it with some good act he will be like one who fulfills an obligatory duty in it will be like one who fulfill seventy obligatory duties in another month. It is the month of endurance, and the reward of endurance is paradise." (Bukhari transmitted it)
The holy month of Ramadhan has come once again to teach us that the temporary renunciation of food and drinks, sex and greed makes the fulfillment of the dark desires even more pleasant. Let us celebrate it in a befitting way, not through lavish Iftar parties and expensive dresses (for the ensuing Eid), not through extravagance and prodigality, but through Taqwa and Tarawwih, Zakat and Fitra, self-restraint and benevolence, prayers and penance.
No sensible Muslim can afford to miss this blissful opportunity to learn self-restraint, to temper himself in the kiln of Taqwa, and receive thereby Divine Mercy from the creator. Must not anyone forget even for moment the Hadith Qudsi (utterances attributed to Allah outside the Holy Quran) communicated to us by the Holy Prophet (pbuh) when he says: "Every man's work belongs to him. Every (good) deed a son of Adam does will be multiplied, a good deed receiving a tenfold to seven hundred fold reward. Allah has said, 'Fasting belongs to Me and I repay.' "

The writer is a former Director General, Islamic Foundation Bangladesh.