Lecture on Real Fasting in Ramadhan - 7th Sept. 2006

Dewatagaha Mosque Lecture – 07^th September 2006 – 15^th Sha’ban 1427

بسم الله الرّحمن الرّحيم

ربّ اشرحلي صدري ويسّرلي أمري واحلل عُقدة مّن لُّلساني يفقهو قولي

الحمد لله ربّ العالَمين والعاقبة اللمتّقين والصّلوةُ والسّلام على رسولك سيّدنا محمّد

وأاله وأصحابه وأهل بيته وأهل طاعتك أجمعين - أمّا بعد                        

أعوذ بالله من الشيطان الرّجيم

بسم الله الرّحمن الرّحيم

يَا أَيُّهَا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ الصِّيَامُ كَمَا كُتِبَ عَلَى الَّذِينَ مِنْ قَبْلِكُمْ لَعَلَّكُمْ تَـتَّقُونَ

“O you who have faith! Prescribed for you is fasting as it was prescribed for those who were before you, so that you may attain taqwā.”

We live in a time when people feel an urgent need to examine the spiritual dimensions of their lives. The materialistic tendencies which have dominated so much of the modern age are beginning to lose their lustre. People are beginning to realize that their deepest needs cannot be satisfied by consumer products.  Every body is running here and there in search of peace. 

In Islam Rituals have special meanings – what we are performing are just the externals – it is imperative that we take time to learn the real meaning of these obligatory pillars of Islam.  Let us begin with what one of the most important of Rituals – The fasting in the Month of Ramadhan.

Each year, as we approach the Graceful Month of Ramadān, Do we know that we are considered as the ‘Special Guests’ of Allah (SwT)?.

Let us go into the various aspects presented in the Holy Quran and the authentic Hadithes and do an analytical study of it.

What does it mean to be a special guest?

What is the difference between an ‘ordinary’ invitation and a ‘special’ invitation?

Why is the Holy Month of Ramadān described by the Holy Prophet (S) as ‘The Banquet of Allāh’?

Before we come to this – I  would like to mention from the great Noble

Thafseers, that Allah considers the performance of Obligatory Duties as a

result of “Special Invitations.”

I shall, Insha Allah support you with proofs from various Thafseers.

1.  Special invitation in the Holy month of Ramadān

The Holy Prophet (S) is reported to have said:

...وَهُوَ شَهْرٌ دُعِيــتُمْ فِيهِ إِلـى ضِيَافَةِ اللٌّهِ...

“…It is a month in which you have been called to the banquet of Allāh…”

al-Iqbāl, vol. 1, pg. 26

Rasool )(S) is reported to have said:

...شَهْرُ رَمَضَانِ شَهْرُ رَمَضَانِ وَالصَّائِمُوْنَ فِيـهِ أَضْـيَافُ اللٌّهِ...

“…The month of Ramadān is the month of Ramadān, and those who are fasting therein are the guests of Allāh…” – Fadā’il al-Ashhur al-Thalāthah, pg. 123.

This refers to the Divine banquet that every human being enjoys. 

Rather every created entity seeks advantage from its provisions. 

Every entity, both in its existence, as well as subsistence needs the All-Sufficient. 

Therefore, he always enjoys from the provisions of the All-Merciful.

The Holy Prophet (S) is reported to have said:

...إِنَّ مَنْ فِي الدُّنْـيَا ضَيْفٌ، وَمَا فِي أَيْدِيهِمْ عَارِيَةٌ...

 “…Surely the inhabitants of the earth are guests and whatever they have at their disposal are loans…”

 Similarly, Imām ‘Alī (A) says in one of his sermons:

عِبَادَ اللٌّهِ إِنَّكُمْ وَمَا تَأْمُلُونَ- مِنْ هٌذِهِ الدُّنْـيَا أَثْوِيَاءُ مُؤَجَّلُونَ.

 “O servants of Allāh, surely your beings and what you aspire from this world are guests (athwiyā’) for whom a time for departure has been specified…”

 Therefore the human beings, rather every dependent entity, is a guest of Allāh (SwT).  Appreciating this, The Scholars have said:

  “Inviting a guest in religion is a trait among the traits of Allāh, the

Immaculate and Exalted, Who entertains His creatures in the world of existence in the broad sense of the word. 

He caters for His servants every day in His Dominion, and invites them to His pleasant sustenance…”

This kind of invitation is in reality a manifestation of Allāh’s All-comprehensive Mercy (al-Rahmah al-Rahmāniyyah), about which the Holy Qur’ān says:

وَرَحْمَتِي وَسِعَتْ كُلَّ شَيْءٍ

“…but My mercy embraces all things…”  7:156

2.  Special Invitation during Prayer (salāh)

This tradition quoted by Hazrath Ja’far Sādiq from Rasoolullahi (S) mentions the other guest as:

مَنْ صَلَّى صَلاَةً فَرِيضَةً وَعَقَّبَ إِلـى أُخْرَى فَهُوَ ضَيْفُ اللٌّهِ، وَحَقٌّ عَلَى اللٌّهِ أَنْ يُكْرِمَ ضَيْفَهُ

“Whosoever prays an obligatory prayer and follows it with another, then he is a guest of Allāh, and it is upon Allāh to venerate His guest…”

...وَرَجُلٌ كَانَ فِي صَلاَتِهِ، فَهُوَ فِي كَـنْفِ اللٌّهِ حَتَّى يَنْصَرِفَ...

 “…and one who is in his prayers, and thus under Divine protection, until he leaves his prayer…” al-KhiSāl, vol. 1, pg. 127

 Imām Hasan al-Mujtabā (A) was known to say the following whenever he would reach the door of the mosque:

إِلٌـهِي ضَيْفُكَ بِـبَابِكَ، يَا مُحْسِنُ قَدْ أَتَاكَ الْمُسِيءُ، فَتَجَاوَزْ عَنْ قَبِيحِ مَا عِنْدِي بِجَمِيلِ مَا عِنْدَك يَا كَرِيـمُ.

“O Allah, Your guest is at Your door; O Virtuous One, certainly the bad doer has come to you; so overlook the ugliness that I possess with the beauty that is with You, O Noble One.” al-Anwār al-Bahiyyah, pg. 87 –The Brilliant Lights of Magnificience

This perhaps reveals that whenever one is in the mosque, one is in reality the special guest of Allāh.

3.  Special invitation during Hajj and ‘Umrah

The Apostle of Allah has said:

إِنَّ ضَيْفَ اللٌّهِ عَزَّ وَجَلَّ رَجُلٌ حَجَّ وَاعْتَمَرَ، فَهُوَ ضَيْفُ اللٌّهِ حَتّى يَرْجِعَ إِلـى مَنْزِلِهِ...

 “Surely the guest of Allāh is the one who performs hajj and ‘umrah until he returns back to his house…”

4.  Special Invitation for those Obedient to Allāh

 We now, narrate to you a sacred tradition (al-hadīth al-qudsī) in which Almighty Allāh tells Prophet Dāwūd (A) the following:

أَهْلُ طَاعَـتِي فِي ضِيَافَـتِي.

 “The obedient people are My guests…” Uddat al-Dā‘ī, pg. 252  - Equipment – tools of the Da’ee 

5.     Special Invitation to the Rememberers of Allāh – Also referred to as People of Knowledge – Ahlaz-Zikr

فا سئلو أهل الذكر إن كنتم لا تعلمون

Ask those who know, if you do not know (21:7 – 16:43)

The Holy Prophet (S) in a sacred tradition is reported to have said:

وَإِنَّ اللٌّهَ سُبْحَانَهُ يَقُولُ أَهْلُ ذِكْرِي فِي ضِيَافَتِي...

 “And surely Allāh, free is He from imperfections, Says: Those who remember Me are My guests….” Irshād al-Qulūb, pg. 58. – Guidance of the Heart – Instruction to the heart.

6.  Special Invitation to those who Study the Holy Qur’ān in the Mosque

 The Holy Prophet (S) is reported to have said:

...مَا جَلَسَ قَوْمٌ فِي بَيْتٍ مِنْ بُـيُوتِ اللٌّهِ، يَدْرُسُونَ كِتَابَ اللٌّهِ، وَيَتَعَاطَوْنَهُ بَيْـنَهُمْ إِلاَّ كَانُوا أَضْـيَافَ اللٌّهِ تَعَالـى، وَأَظَلَّتْ عَلَيْهِمُ الْمَلاَئِكَةُ بِأَجْنِحَتِهَا مَا دَامُوا فِيهِ، حَتَّى يَخُوضُوا فِي حَدِيثٍ غَيْرِهِ...

 “No people sit in a house from among the houses of Allāh studying the Book of Allāh and exchanging information between themselves, save that the Angels place a shade over them by their wings until they engage in talking about something else…” - Mustadrak al-Wasā’il, vol. 3, pg. 313.

7.  Special Invitation for one who Visits His Mu’min brother in the way of Allāh

 It is reported in a tradition that the Holy Prophet (S) said:

مَنْ زَارَ أَخَاهُ فِي بَيْتِهِ قَالَ اللٌّهُ عَزَّ وَجَلَّ لَهُ: أَنْتَ ضَيْفِي وَزَائِرِي، عَلَيَّ قِرَاكَ، وَقَدْ أَوْجَبْتُ لَكَ الْجَنَّةَ بِحُبِّكَ إِيَّاهُ...

 “Whosoever visits his brother at his home, (in the way of Allāh), Allāh, the Invincible and Majestic, Says: ‘You are My guest and My visitor, and I am bound to entertain you; and surely I have made Paradise obligatory on you through your love for him…”

8.  Special Invitation for the zā’ir (visitor) of the Holy Prophet

 In one of the ziyārāt of Rasoolullah (S), we are taught to address him saying:

يَا رسول اللٌّهِ: أَنَا ضَيْفُ اللٌّهِ وَضَيْفُكَ، وَجَارُ اللٌّهِ وَجَارُكَ، وَلِكُلِّ ضَيْفٍ وَجَارٍ قِرًى، وَقِرَايَ فِي هٌذَا الْوَقْتِ أَنْ تَسْأَلَ اللٌّهَ سُبْحَانَهُ وَتَعَالـى أَنْ يَرْزُقَنِي فَكَاكَ رَقَـبَتِي مِنَ النَّارِ، إِنَّهُ سَمِيعُ الدُّعَاءِ ...

 “Ya Rasoolullah I am the guest of Allāh and your guest as well, and Allāh is my refuge; and you too are my refuge; and for every guest and seeker of refuge there is a banquet; please therefore make my banquet be at this moment that you ask Allāh to provide me with freedom from Hell Fire; surely He is All-Hearing of supplications” Mafātīh al-Jinān, p. 292. The Keys of the Heart and Soul.

9. Saints and Mystics are Guests of Allah

Some mystics like Ibn al-’Arabī consider the sūfīs (those who possess the purity of heart and have attained proximity to Allah) to be the guests of Allāh (SwT).  In his Futūhāt al-Makkiyyah he says:

 “‘The mystics (al-sūfiyyah) are guests of Allāh, for they journeyed from the pleasures of their lower self and everything in sacrifice for the neighborhood of Allah; so they alighted in His neighborhood, and hence do not perform any action save by the permission of He, Whose neighborhood they alighted as guests, and that is Allāh; therefore they do not do anything, nor settle down, nor move save by the Divine Command; and one who does not have such a character, he is [still] walking on the way, crossing the springs of his self until he reaches his Lord, and then it is when he is a guest…’” al-Futūhāt al-Makkiyyah, vol. 9, pg. 416.

Almighty Allāh is referred to in the verses of the Holy Qur’ān with different names.  Sometimes He is introduced with ‘Huwa’ (He)

Holy Qur’ān, 112:1.

 sometimes with ‘Allāh’ , - 2:255.

sometimes with ‘Rabb’ - 1:2. and so on. 

All these names manifest a certain meaning, which if overlooked may hamper one from understanding the verse perfectly.  Authoritative exegetes of Qur’ān have alluded to this fine reality in their works

In other words, the Holy month of Ramadān is a month of becoming ‘Abdullāh (an obedient servant of Allāh (SwT)). 

It is a month of adopting the etiquette of Allāh (SwT) in the language of tradition or adopting the Divine Color in the language of the Holy Qur’ān.  The Holy Qur’ān says:

صِبْغَةَ اللٌّهِ وَمَنْ أَحْسَنُ مِنَ اللٌّهِ صِبْغَةً وَنَحْنُ لَهُ عَابِدُونَ

 “Allāh’s Color; and whose color is more pleasant than Allāh’s; and He alone do we worship” 2:138

 صِبْغَةً – Meaning – Colour, distinctive feature, character, stamp

And the Holy Prophet (S) is reported to have said:

تَخَلَّقُوا بِأَخْلاَقِ اللٌّهِ.

“Adopt the etiquette of Allāh.”

 In fact one of the wonderful supplications taught to us by the household of

the Holy Prophet (S) is Du’a al-Mubāhilah, in which what we seek are the Beautiful Attributes of Allāh. 

Here ‘there is no mention of Paradisal men or women in it.’

Observe the following verses of this radiant supplication:

 أَللٌّهُمَّ إِنِّي أَسْأَلُكَ مِنْ بَهَائِكَ بِأَبْهَاهُ وَكُلُّ بَهَائِكَ بَهِيٌّ… أَللٌّهُمَّ إِنِّي أَسْأَلُكَ مِنْ عَظَمَتِكَ بِأَعْظَمِهَا وَكُلُّ عَظَمَتِكَ عَظِيمَةٌ، أللٌّهُمَّ إِنِّي أَسْأَلُكَ بِعَظَمَتِكَ كُلِّهَا…

 “O Allāh I seek from You the kind of Your Brilliance (bahā’ikā) which is the Most Brilliant, and every Brilliance of Yours is Extremely Brilliant;

O Allāh I ask You by Your Brilliance in its entirety….

O Allāh I seek from You the kind of Your Greatness which is the Greatest, and every Greatness of Yours is very Great; O Allāh I ask You by Your Greatness in its entirety…”

 We can also say that since the Holy Prophet (S) was a perfect manifestation of an obedient slave of Allāh (SwT), - This month is a month of getting closer to the Holy Prophet (S) as well. 

The Great Mufassiroon and Scholars, have clearly stated that the Holy Prophet (S) is a manifestation of the Greatest Name of Allah - Allāh (SwT), which means that he manifests in himself all the Divine Attributes. 

In other words he is ‘Abd of Allāh.  We also bear witness to this during every prayer:

أَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ.

 “I bear witness that Muhammad is His Obedient Servant and Messenger.”

   Imām ‘Alī (A) is reported to have said:

...نَحْنُ الأَسْمَآءُ الْحُسْنـى الَّتِي إِذَا سُئِلَ اللٌّهُ تَعَالـى بِهَا أَجَابَ...

“We (the Ahl al-Bayt) are the Most Beautiful Names of Allāh by which when Almighty Allāh is asked, He Responds.”

In a sermon which he delivered on the first day of the Holy month of Ramadān, Imām ‘Alī (A) while addressing the fasting ones said:

أَيُّهَا الصَّائِمُ تَدَبَّرْ أَمْرَكَ، فَإِنَّكَ فِي شَهْرِكَ هٌذَا ضَيْفُ رَبِّكَ، أُنْظُرْ كَيْفَ تَكُونُ فِي لَيْلِكَ وَنَهَارِكَ، وَكَيْفَ تَحْفَظْ جَوَارِحَكَ عَنْ مَعَاصِي رَبِّكَ.  أُنْظُرْ أَنْ لاََ تَكُونَ بِاللَّيْلِ نَائِمًا وَبِالنَّهَارِ غَافِلاً، فَيَنْقَضِي شَهْرُكَ وَقَدْ بَقِيَ عَلَيْكَ وِزْرُكَ، فَتَكُونَ عِنْدَ إِسْتِيفَاءِ الصَّائِمِيْنَ أُجُورَهُمْ مِنَ الْخَاسِرِينَ، وَعِنْدَ فَوْزِهِمْ بِكَرَامَةٍ مِنَ الْمَحْرُومِينَ، وَعِنْدَ سَعَادَتِهِمْ بِمُجَاوَرَةِ رَبِّهِمْ مِنَ الْمَطْرُودِينَ...

 “…O you who are fasting, reflect on your affair, for surely you are a guest of your Lord in this month; observe how your attitude is during the night and day, and how you protect the members of your body from disobeying your Lord; and make sure that you do not sleep through the night and be heedless during the day, so that your month ends while your burden still remains on your shoulders, such that when the fasting ones are paid their due, you are among the losers, and while they enjoy prosperity in the neighborhood of their Lord, you are from the expelled ones…” 

Here one can see that the name ‘Rabb’ is employed, signifying that this invitation deals with training the human being so that he may attain his perfection.

If we carefully ponder over what is obligatory and highly recommended in this holy month, we would realize that Allāh (SwT) out of His overflowing Mercy compelled the human beings to fast and encouraged them to pray so that they may overhaul themselves and start the journey to Allāh. 

Fasting weakens the animal passions and thereby enables the spirit to focus its attention toward the spiritual realms.

In the aforesaid sermon, Hazrath ‘Alī (A) enlightens us with guidelines that would enable us to appreciate and benefit from the Divine invitation of the Holy month of Ramadān. 

Briefly, he tells us to be careful and not to waste its days in negligence (ghaflah) and its nights in sleep (nawm), for they are opportunities for us to elevate our spirits.  If we are not able to appreciate the highest level of this invitation, which is considered as  ‘the banquet’,    -     We should at least struggle to appreciate the lower levels, which in reality serve as introductory phases for the highest level.     And     

the path towards appreciating the different levels of the Divine Banquet is fasting. 

The level of fasting, however, is what would determine the ‘level of Divine Reception’. 

Great Mufassiroon classify the levels of fasting into three:

 1.  Sawm al-‘Umūm (the general fast);

 2.  Sawm al-Khusūs (the specific fast);

 3.  Sawmu Khusūs al-Khusus (the most specific fast). The Highest Level

The General Fast

The general fast is the fast that is obligatory on every one who meets the conditions of fasting.  Basically it is to refrain from eating, drinking, etc., and all those things mentioned by the esteemed jurists in their books of Divine law. 

To abstain from some of the basic necessities is really a challenge, but its result is so rewarding that it can determine the eternal salvation of the human being. 

There is a universal law Almighty Allāh mentions in the Qur’ān which despite its brevity reveals a world of meaning. 

002.185 شَهْرُ رَمَضَانَ الَّذِي أُنْزِلَ فِيهِ الْقُرْآنُ هُدًى لِلنَّاسِ وَبَيِّنَاتٍ مِنَ الْهُدَى وَالْفُرْقَانِ فَمَنْ شَهِدَ مِنْكُمُ الشَّهْرَ فَلْيَصُمْهُ وَمَنْ كَانَ مَرِيضًا أَوْ عَلَى سَفَرٍ فَعِدَّةٌ مِنْ أَيَّامٍ أُخَرَ يُرِيدُ اللَّهُ بِكُمُ الْيُسْرَ وَلا يُرِيدُ بِكُمُ الْعُسْرَ وَلِتُكْمِلُوا الْعِدَّةَ وَلِتُكَبِّرُوا اللَّهَ عَلَى مَا هَدَاكُمْ وَلَعَلَّكُمْ تَشْكُرُونَ

002.185 Ramadhan is the (month) in which was sent down the Qur'an, as a guide to mankind, also clear (Signs) for guidance and judgment (Between right and wrong). So every one of you who is present (at his home) during that month should spend it in fasting, but if any one is ill, or on a journey, the prescribed period (Should be made up) by days later. Allah intends every facility for you; He does not want to put to difficulties. (He wants you) to complete the prescribed period, and to glorify Him in that He has guided you; and perchance ye shall be grateful.

After excusing the traveler and ailing one from fasting in this holy month and allowing them to fast after the holy month, He says:

يُرِيدُ اللٌّهُ بِكُمُ الْيُسْرَ وَلاَ يُرِيدُ بِكُمُ الْعُسْرَ

 “…Allah desires ease for you, and He does not desire hardship for you…”

 Although this clause is brought after a particular case, it should be known that it applies in every dimension of human life. 

‘what is the definition of ‘yusr’ (ease), and whether ‘one who is healthy’ does not feel the pangs of hunger and thirst.  To respond to this query, we should look at the following verse:

فَإِنَّ مَعَ الْعُسْرِ يُسْرًا. إِنَّ مَعَ الْعُسْرِ يُسْرًا

 “For indeed ease accompanies hardship; Indeed ease accompanies hardship.”   After Hardship comes ease – is repeated twice.

 Most commentators, appreciating the lexical intricacy involved in the verse say that ‘difficulty’ is interlinked with two kinds of ease –

i.                    ease in this world and

ii.                  ease in the Hereafter. 

Or, more accurately, ease in this world, and ease in the realm beyond;

The ease in the realm beyond latter, cannot be fathomed, due to our limited comprehension –

Except by those who are endowed with the penetrating sight as mentioned verse of Sūrah Qāf:

لَقَدْ كُنْتَ فِي غَفْلَةٍ مِنْ هٌذَا فَكَشَـفْنَا عَنْكَ غِطَاءَكَ فَبَصَرُكَ الْيَوْمَ حَدِيدٌ

 “You were certainly oblivious of this.  We have removed your veil from you, and so your sight is acute today.” 50:22

 Some traditions clearly state that Paradise can be achieved (only) through the pains and difficulties of worship in this world. 

The Holy Prophet (S) is reported to have said:

حُفَّتِ الْجَنَّةُ بِالْمَكَارِهِ، وَحُفَّتِ النَّارُ بِالشَّهَوَات.

Paradise is enveloped by difficulties and Hell Fire is enveloped by desires.”

Imām ‘Alī (A) is reported to have said in a lengthy tradition:

...وَاللٌّهِ إِنَّ صَائِمَكُمْ لَيَرْتَعْ فِي رِيَاضِ الْجَنَّةِ، تَدْعُو لَهُ الْمَلاَئِكَةُ بِالْفَوْزِ حَتّى يُفْطِرَ.

 “I swear by Allāh, surely the fasting one among you enjoys in the gardens of Paradise, and the Angels pray for his success until he breaks his fast.”  Mishkatul Anwar p.170

Observe the tone of the tradition: Imām ‘Alī (A) swears in the name of Allah when he informs his true followers about their state when they fast. 

Many of those who sincerely fast do enjoy these stations in Paradise while they fast, but the curtains that veil them from perceiving the higher realms of existence do not allow them to appreciate this reality. 

If the curtains were lifted they would witness their exalted state while they still reside in this mortal world.

The word of Allāh in chapter ‘Hal Atā’ where Allāh Says:

وَسَقَاهُمْ رَبُّهُمْ شَرَابًا طَهُورًا

“…and their Lord made them drink a pure drink.” 76:21

 Therefore despite the apparent hardship of fasting, ‘the ease that it accompanies’ is inexpressible. 

Those endowed with deep insight also term hunger as the ‘the clouds from which rains of wisdom heavily fall’. 

وَالْجُوْعُ لِلْحِكْمَةِ مُزْنٌ مَاطِرٌ.

 “And hunger is a rainy cloud of wisdom.”

2. The specific fast is a more meaningful fast.  In this level, not only does the fasting one refrain from those things that he must avoid during the general fast, but he also ensures that every member of his body fasts. 

In fact, some traditions consider this fast as the fast anticipated from the believers.  Observe the following narratives:

1.  The Holy Prophet (S) is reported to have said:

رُبَّ صَائِمٍ حَظُّهُ مِنْ صِيَامِهِ الْجُوْعُ وَالْعَطَشُ، وَرُبَّ قَائِمٍ حَظُّهُ مِنْ قِيَامِهِ السَّهَرُ. 

 “How often is the share of one who fasts, [nothing save] hunger and thirst, and how often is the share of one who stands in prayer [nothing but mere] vigil.”

 2.  Imām ‘Alī (A) is reported to have said:

أَلصِّيَامُ إِجْـتِنَابُ الْمَحَارِمِِ كَمَا يَمْـتَنِعُ الرَّجُلُ مِنَ الطَّعَامِ وَالشَّرَابِ.

 “Fasting is to abstain from forbidden acts the way a man refrains from food and drink.”

 3.  Hadrat Fātimah Zahrā’ (A) is reported to have said:

مَا يَصْنَعُ الصَّائِمُ بِصِيَامِهِ إِذَا لَمْ يَصُنْ لِسَانَهُ وَسَمْعَهُ وَبَصَرَهُ وَجَوَارِحَهُ؟

 “What should the fasting one do with his fast if he did not protect his tongue, hearing, sight and members of his body?”

4.  Muhammad bin ‘Ajlān reports from Imām al-Sādiq (A): Rasoolullah said:

لَيْسَ الصِّـيَامُ مِنَ الطَّعَامِ وَالشَّرَابِ أَنْ لاََ يَأْكُلَ الإِنْسَانُ وَلاَ يَشْرَبَ فَقَطْ، وَلٌكِن إِذَا صُمْتَ فَلْيَصُمْ سَمْعُكَ وَبَصَرُكَ وَلِسَانُكَ وَبَطْنُكَ وَفَرْجُكَ، وَاحْفَظْ يَدَكَ وَفَرْجَكَ وَأَكْثِرِ السُّكُوْتَ إِلاَّ مِنْ خَيْرٍ، وَارْفِقْ بِخَادِمِك.

 “Fasting from food and drink does not merely mean that the human being should not eat or drink; rather when you fast, then your ears, eyes, tongue, stomach, and private parts must [also] fast; and safeguard your hand and private parts and observe silence most of the time save from what is good to say; and be kind to your servant.”

5.  Imām Zayn al-’Abidīn (A) in his prayer on the arrival of the holy month of Ramadān humbly prays:

أَللٌّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَ آلِهِ، وَأَلْهِمْنَا مَعْرِفَةَ فَضْلِهِ وَإِجْلاَلَ حُرْمَتِهِ، وَالتَّحَفُّظَ مِمَّا حَظَرْتَ فِيهِ، وَأَعِنَّا عَلـى صِيَامِهِ بِكَفِّ الْجَوَارِحِ عَنْ مَعَاصِيكَ، وَاسْتِعْمَالِهَا فِيهِ بِمَا يُرْضِيكَ، حَتّى لاَ نُصْغِيَ بِأَسْمَاعِنَا إِلـى لَغْوٍ، وَلاَ نُسْرِعَ بِأَبْصَارِنَا إِلـى لَهْوٍ، وَحَتَّى لاَ نَبْسُطَ أَيْدِيَنَا إِلـى مَحْظُورٍ، وَلاَ نَخْطُوَ بِأَقْدَامِنَا إِلـى مَحْجُورٍ، وَحَتَّى لاَ تَعِيَ بُطُونُـنَا إِلاَّ مَا أَحْلَلْتَ، وَلاَ تَنْطِقَ أَلْسِنَتُنَا إِلاَّ بِمَا مَثَّلْتَ، وَلاَ نَتَكَلَّفَ إِلاَّ مَا يُدْنِي مِنْ ثَوَابِكَ، وَلاَ نَتَعَاطَى إِلاَّ الَّذِي يَقِي مِنْ عِقَابِكَ، ثُمَّ خَلِّصْ ذٌلِكَ كُلَّهُ مِنْ رِئَاءِ الْمُرَائِينَ، وَسُمْعَةِ الْمُسْمِعِينَ، لاَ نُشْرِكُ فِيهِ أَحَداً دُونَكَ، وَلاَ نَبْـتَغِي فِيهِ مُرَاداً سِوَاكَ.

“O Allāh, bless Muhammad and his Household; inspire us with knowledge of its excellence, veneration of its inviolability, and caution against what You have forbidden within it, and help us to fast in it by our restraining our limbs from acts of disobedience toward You and our employing them in that which pleases You, so that we lend not our ears to idle talk and hurry not with our eyes to diversion, we stretch not our hands toward the forbidden and stride not with our feet toward the prohibited, our bellies hold only what You have made lawful and our tongues speak only what You have exemplified, we undertake nothing but what brings close to Your reward and pursue nothing but what protects from Your punishment! Then rid all of that from the false show of the false ostentatious and the fame seeking of the fame seekers, lest we associate therein anything with You or seek therein any object of desire but You!”  
3. Sawmu Khusūs al-Khusus (the most specific fast) –

The highest level of fasting is to disengage oneself from other than Allāh (SwT).  Every thought, speech, action, etc.  is solely for Allāh (SwT). 

The fasting one in this level ensures that not only does he observe the first two levels of fasting, but protects his heart from other than Allāh  Subhanah        

Perhaps this noble dictum of The Apostle of Allah refers to this very station:

أَلْقَلْبُ حَرَمُ اللٌّهِ، فَلاََ تُسْكِنْ فِي حَرَمِ اللٌّهِ غَيْرَ اللٌّهِ.

 “The heart is the sanctuary of Allāh; therefore do not make other than Allāh reside in the sanctuary of Allāh.”  Bihā r al-Anwār, vol. 70, pg. 25.

The result of such a fast is ‘the Paradise of Divine Encounter’ (Jannat al-Liqā’). 

If we ponder over the supplications of the Holy month of Ramadān and try to understand what kind of reception and banquet we can anticipate, we would realize that

it is this level of fasting that we must struggle to attain.

The banquet of Allāh (SwT) is that very “source of greatness.”  

Allah, the Blessed and Exalted, has invited His servants to enter the source of light and greatness.”

Mufassiroon say with regard to the Hadith:

أَلصَّوْمُ لِي وأَنَا أَجْزِي بِهِ.

It should be noted that this dictum is translated in two different ways.  From the context it is apparent that he reads the dictum as ‘wa ana ujzā bihi’ (I am its reward) unlike when it is read as ‘wa anā ajzī bihi’ (and I grant its reward).

“The reward of such a fast is Allah, as He has stated: “The fast is for Me and I am its reward.”

Nothing else could be the reward of such a fast. 

The Gardens of Blessings would not count as a worthy reward for such a fast. 

If a man takes fasting to mean closing his mouth to food but opening it for backbiting, and he engages in backbiting until sahar in the warm and friendly company in the nights when there is opportunity and time, such fasting will be of no benefit and have no effect…”

Mufassiroon further say:

 “In this noble month, in which you have been invited to the divine banquet, if you do not gain insight (ma’rifah) about Allah the Almighty nor insight into yourself, it means that you have not properly participated in the feast of Allāh and failed to observe the etiquette of the feast...”

 Therefore our aspirations should be high, and we should struggle to attain the position which would enable us enter the Divine Feast. 

In the supplication of the noble Ahlal – Bayth - we are taught to pray in the following way: 

...وَلَدَيْكَ أَرْجُوْ ضِيَافَتِي...

“…And I aspire to be a guest near You…” Mafātīh al-Jinān, pg. 194.

 You must Note ‘To be a guest near Allāh’ is quite different from being just an ordinary guest. 

In the above verse we seek that kind of insight and knowledge that is obtained وَلَدَيْك - In your Neighbourhood- لدى الله ladā Allāh - in the neighborhood of Allāh;

In simpler terms, we are not just after any kind of knowledge, but that which is Divinely inspired, which is also known as al-‘ilm al-ladunnī and is, according to the Qur’ān, a product of piety; it is not a knowledge acquired from a human tutor. 

It is, using the words of the Holy Prophet (S)

‘a light that Allāh infuses in the heart of whosoever He wishes to guide.’

This is the kind of knowledge, say some exegetes of the Qur’ān, that the following verse speaks about:

)وَاتَّقُوا اللٌّهَ وَيُعَلِّمُكُمُ اللٌّهُ وَاللٌّهُ بِكُلِّ شَيْءٍ عَلِيمٌ (

“Be Allah-Conscious and Allah shall teach you, and Allah has knowledge of all things.” 2:282

 And the path towards achieving taqwā, as clearly specified in the Holy Qur’ān, is siyām (fasting).  The Holy Qur’ān says:

)يَا أَيُّهَا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ الصِّيَامُ كَمَا كُتِبَ عَلَى الَّذِينَ مِنْ قَبْلِكُمْ لَعَلَّكُمْ تَـتَّقُونَ (

 “O you who have faith! Prescribed for you is fasting as it was prescribed for those who were before you, so that you may attain taqwā.” Self-Restraint – Allah Conscious

Hence, ‘fasting’ is a factor that can refine the spirit of the human being so much that we can qualify to be taught directly by Allāh (SwT).

Some supplications teach us to ask Almighty Allāh to be hosted in ‘paradise’ in this month. 

In one of the supplications recommended during sahar time of the nights of the Holy month of Ramadān, we ask Almighty Allāh for Paradise:

وَقَدْ أَوْجَبْتَ لِكُلِّ ضَيْفٍ قِرىً، وَأَنَا ضَيْفُكَ، فَاجْعَلْ قِرَايَ اللَّيْلَةَ الْجَنَّةَ، يَا وَهَّابَ الْجَنَّةِ، يَا وَهَّابَ الْمَغْفِرَةِ، وَ لاَ حَوْلَ وَلاَ قُوَّةَ إِلاَّ بِكَ...

“…And very you have made obligatory for every guest to be entertained; and I am Your guest; therefore make my banquet tonight to be ‘Paradise’, O the Bestower of Paradise, O Bestower of forgiveness, and there is no strength nor any power save by You…”

 It is possible that the reason why this supplication was followed by the two sublime names of Allāh - ‘Yā Wahhāb al-Jannah’ and ‘Yā Wahhāb al-maghfirah’ was to ask Allāh (SwT) for Paradise, and thus, necessarily also ask Him for relief from the Hell Fire, which enables one to enter Paradise. 

In other words, we are trying to seek the same ‘qirā’ (meal served to the guest) that we seek in holy precincts of Ka’bah during the seventh round of our circumambulation around the Ka’bah.  We are taught to say:

أَللٌّهُمَّ الْـبَيْتُ بَيْـتُكَ، وَالْعَبْدُ عَبْدُكَ، وَهٌذَا مَقَامُ الْعَائِذِ بِكَ مِنَ النَّارِ، أَللٌّهُمَّ اِنِّي حَلَلْتُ بِفِنَائِكَ، فَاجْعَلْ قِرَايَ مَغْفِرَتَكَ...

“O Allāh, the house is Your house; and this servant is You servant; and this is where one who seeks Your Refuge from Hellfire stands; O Allāh, surely I have stopped at Your courtyard; therefore make my banquet to be Your forgiveness.”

 Rasoolullah would recite the following supplication until morning:

 أَللٌّهُمَّ ارْزُقْنِي التَّجَافِيَ عَنْ دَارِ الْغُرُورِ، وَالإِنَابَةَ إِلــى دَارِ الْخُلُودِ، وَالإِسْتِعْدَادَ لِلْمَوْتِ قَبْلَ حُلُولِ الْفَوْتِ.

“O Allāh I implore Thee to save me from the house of deception and help me return to the abode of joy and provide me with readiness for death before the soul is taken.”

This indeed is a great issue.  When they consider themselves in front of the Greatness of Allah, they behold that they are nothing and have nothing.  So is the reality. 

Other than Him there is no one   -  and     -    nothing. 

When they focus their attention to the realm of plurality, even if that is by Divine command [they consider themselves at fault].  This is the reason why the following saying is attributed to the Holy Prophet (S):

إِنَّهُ لَيُغَانُ عَلى قَلْبِي، وَإِنِّي لأَسْتَغْفِرُ اللٌّهَ فِيْ كُلِّ يَوْمٍ سَبْعِِيْنَ مَرّةٍ.

 “In order that my heart should not gather rust, I seek the forgiveness of Allah seventy times a day.”

In fact there is clear mention of seeking salvation from the Hell Fire in many supplications that we are taught to read in the Holy month of Ramadān. 

In the famous du‘ā that most of us recite after every prayer, we say:

يَا عَلِيُّ يَا عَظِيمُ يَا غَفُورُ يَا رَحِيمُ...مُنَّ عَليَّ بِفِكَاكِ رَقَبَتِي مِنَ النَّارِ...

 “O Exalted One, O All-Great, O All Forgiving, O All-Merciful….bless me with freedom from the Hell Fire.”

And during the ā‘māl of laylat al-qadr we are taught to open the Holy

Qur’ān and say:    ...وَفِيهِ اسْمُكَ الأَكْبَرُ، وَأَسْمَآؤُكَ الْحُسْنَى، وَمَا يُخَافُ وَيُرْجَى،

 أَنْ تَجْعَلَنِي مِنْ عُتَقَائِكَ مِنَ النَّارِ..

 “…and in it is Your Great Name and Your Most Beautiful Names and that which should be feared and hoped for, that you make me from those whom you have freed from Hell Fire…”

So you can see the authenticity of the Hadith saying that the in Holy Month of Ramadhan

أوله رحمة – أوسطه مغفرة – وآخره  عتق من النار

– The First Ten days are the days for seeking the Rahmath and Blessings of the Almighty.

The Middle Ten days – for Forgiveness and the Final Ten days to seek protection from Hell fire,

Another very important point to bear in mind is that since these supplications were from the Ahlal-Bayth – The family of the Holy Prophet (S), the Paradise sought is not that which you and I seek, but levels beyond.

The great scholars have classified Paradise into different levels, the highest of which is Jannat al-liqā’ (Paradise of meeting the Lord).   And  

this is what a true believer’s delight is in. 

The following prophetic tradition alludes to this verity:

لِلصَّائِمِ فَرْحَتَانِ؛ فَرْحَةٌ عِنْدَ إِفْطَارِهِ، وَ فَرْحَةٌ عِنْدَ لِقَاءِ رَبِّهِ‏.

 “For the one fasting there are two joys: joy when breaking his fast, and joy when he meets His Lord.”

Sometimes the Beloved invites His lovers to a banquet and hosts them for a very long duration in the state of ‘union’ in which state, nothing is beheld save the Beloved.  The self also subsides.  According to some leading Muhadithoon and Mufassiroon - the companions of the cave were privileged with such union.

There are so much more to be said – However, By the Grace and Mercy of Allah we have been able to give you some of the deeper aspects of fasting in the Holy Month of Ramadhan, what our intentions should be – what our expectations should be and what our Du’as – supplications should be. And be extremely conscious as to What a great Banquet we have been invited to. 

And remember the Noble Hadith from our Holy Prophet Muhummed (S):

...وَهُوَ شَهْرٌ دُعِيــتُمْ فِيهِ إِلـى ضِيَافَةِ اللٌّهِ...

“…It is a month in which you have been called to the banquet of Allāh…”

May Allah in His Mercy Shower us with His Blessings and guide us in this Holy Month of Ramadhan, for us to achieve the highest of His Blessings – Aameen.

وآخِرُ دَعْوَانَا اَن ِالْحَمْدُ لِلهِ رَبِّ الْعَالَمِيْن

السّلام عليكم ورحمة الله وبركاته