Islamonweb

Imam Al-Ghazali states that fasting is not of a single rank but has different levels. Not everyone who merely abstains from material nullifiers of the fast has truly grasped its essence. The reality of fasting goes beyond this—it is also about abstaining from spiritual nullifiers. Because of this deeper meaning, Al-Ghazali categorized fasting into three degrees. He writes in Ihya Ulum al-Din:

"Know that fasting is of three levels: the fast of the general public, the fast of the select few, and the fast of the elite among the select.

The fast of the general public consists of merely restraining the stomach and private parts from fulfilling desires.

The fast of the select few includes, in addition, restraining the hearing, sight, tongue, hands, feet, and all other limbs from committing sins.

The fast of the elite among the select is the fasting of the heart—keeping it free from lowly thoughts, worldly concerns, and anything other than Allah.

Breaking this highest form of fasting occurs when one engages in thoughts of anything other than Allah and the Hereafter. Even thinking about worldly matters—unless they serve a religious purpose—diminishes the purity of this fast. The true seekers of Allah have said:

‘If someone spends their day planning what they will eat at iftar, their reliance on Allah is weak, and their certainty in His provision is lacking.’

This is the rank of the Prophets, the Truthful Ones, and those drawn near to Allah. The details of this level are not to be elaborated upon in words but realized through actions. It is about turning one's entire attention toward Allah, turning away from everything besides Him, and embodying the meaning of the verse:

“Say: Allah, then leave them to engage in their vain discourse and play.” (Qur’an 6:91)"

The Six Conditions of the Select Fasting
Imam Al-Ghazali further explains that the fasting of the select—the fast of the righteous—requires six conditions:

1. Lowering the Gaze

A fasting person must restrain their eyes from looking at anything blameworthy or disliked, as well as from distractions that preoccupy the heart and divert it from the remembrance of Allah. Allah commands:

"Tell the believing men to lower their gaze and guard their modesty. That is purer for them." (Qur’an 24:30)

The Prophet ﷺ also said:

"Do not follow one glance with another. The first is permitted for you, but not the second." (Narrated by Ahmad, authenticated through supporting narrations)

2. Guarding the Tongue

One must restrain the tongue from idle talk, lying, backbiting, gossip, obscenity, harsh speech, arguments, and disputes. Instead, one should train their tongue to remain silent, engage in the remembrance of Allah, and recite the Qur’an. This is the fast of the tongue.

Sufyan Ath-Thawri said:

"Backbiting spoils the fast."

Mujahid stated:

"Two things corrupt fasting: backbiting and lying."

The Prophet ﷺ said:

"Fasting is a shield, so when one of you is fasting, let him not engage in indecency or raise his voice in dispute. If someone insults him or seeks to fight him, let him say, ‘I am fasting.’" (Muttafaqun ‘alayh)

3. Preventing the Ears from Listening to the Forbidden

One must also guard their ears against listening to anything that is impermissible. Just as it is forbidden to utter something sinful, it is equally forbidden to listen to it. Allah pairs those who listen to falsehood with those who consume unlawful wealth:

"They are habitual listeners to falsehood, devourers of unlawful gain." (Qur’an 5:42)

He also says:

"Why do their scholars and rabbis not forbid them from speaking sinfully and devouring unlawful wealth?" (Qur’an 5:63)

Thus, remaining silent in the presence of backbiting without objecting to it is also sinful. Allah warns:

"Indeed, you would be like them." (Qur’an 4:140)

The listener, therefore, shares in the sin of the backbiter unless they attempt to stop the wrongdoing.

4. Restricting All Limbs from Sin

This includes restraining the hands, feet, and the rest of the body from committing wrongdoings. Additionally, one must be mindful of what they consume at iftar. There is no meaning in abstaining from lawful food during the day only to break the fast with unlawful earnings in the evening.

A person who fasts but eats unlawfully at iftar is like someone who builds a palace but demolishes an entire city. Lawful food is harmful only in excessive amounts, while unlawful food is inherently destructive. The true purpose of fasting is to limit intake, not to exchange one type of harm for another.

The Prophet ﷺ warned:

"Many a fasting person gains nothing from their fast except hunger and thirst." (Narrated by Ahmad)

Some scholars interpret this as referring to those who break their fast with unlawful food, others say it applies to those who fast but indulge in backbiting, and some explain it as those who fail to guard their limbs from sin.

5. Avoiding Excessive Eating at Iftar

A fasting person should not overeat at iftar to the point of filling their stomach completely. The Prophet ﷺ said:

"No vessel is worse for a person to fill than their stomach. A few bites suffice to sustain a person. If necessary, then let a third be for food, a third for drink, and a third for air." (Narrated by Al-Nasa’i)

Overindulging at iftar contradicts the purpose of fasting, which is to suppress desire and weaken the hold of the ego. Instead, some people store food for Ramadan and consume more than they do outside of it. This is the opposite of the intended wisdom behind fasting.

A person who refrains from eating during the day only to overeat at night achieves nothing. The goal of fasting is to experience hunger and thirst, to weaken the physical forces that tempt one toward sin. True fasting is maintaining moderation—eating only as much as one would on a normal night.

Another key etiquette is to avoid excessive sleep during the day. Experiencing hunger and thirst purifies the heart, softens the soul, and facilitates worship, particularly in the night prayers.

6. Balancing Between Fear and Hope After Breaking the Fast

After breaking the fast, one should remain in a state of spiritual tension—between hope that their fast has been accepted and fear that it may have been rejected.

It is reported that Al-Hasan Al-Basri once passed by a group of people laughing during Ramadan. He remarked:

"Allah has made this month a racecourse in which His servants compete in obedience. Some have surged ahead and won, while others have lagged behind and lost. How astonishing it is to see someone laughing on the day when the successful have attained victory and the heedless have suffered defeat! By Allah, if the veil were lifted, the accepted would be too preoccupied with gratitude to laugh, and the rejected would be too overwhelmed by regret to find joy."

The Question of the Outward and Inward Dimensions of Fasting

At this point, Imam Al-Ghazali raises an important question:

"If someone limits their fasting to merely restraining their stomach and private parts from indulgence, neglecting the deeper spiritual dimensions, the jurists still declare their fast valid. What does this mean?"

He then answers:

"Know that jurists of outward law establish external conditions based on evidences that are often weaker than the evidences we have presented for the inward conditions—especially concerning backbiting and similar matters. This is because the responsibility of jurists is limited to obligations that are manageable for the general masses, who are preoccupied with worldly matters. However, scholars of the Hereafter consider 'validity' in terms of 'acceptance,' and 'acceptance' in terms of achieving the true purpose of fasting. They understand that the aim of fasting is to adopt the divine qualities of Allah and to emulate the angels in restraining desires as much as possible.

The angels are entirely free from desires, while humans are positioned above animals due to their ability—through the light of intellect—to control their desires. At the same time, they are below the angels due to the dominance of desires over them and the struggle required to resist them. The more a person indulges in desires, the lower they descend into the ranks of the beasts. But the more they suppress their desires, the higher they ascend into the lofty realm of the angels.”*

This distinction highlights the two levels of fasting: the outward, which fulfills legal obligations, and the inward, which fulfills the true purpose of fasting—spiritual elevation and purification.

The Essence of Fasting: Beyond Mere Abstinence

Imam Al-Ghazali continues to explain the spiritual depth of fasting, emphasizing that it is not merely about abstaining from food and drink but about elevating one's soul towards divine proximity.

"The angels are close to Allah, and whoever emulates them in their qualities and behavior draws nearer to Allah just as they do. For one who resembles those who are close to Allah, naturally becomes close as well. This nearness is not in terms of physical space but in terms of attributes.

If this is the essence of fasting according to those who possess insight and spiritual understanding, then what benefit is there in merely delaying a meal, only to compensate at iftar by indulging excessively, while spending the entire day immersed in other desires? If such a fast had any real benefit, then what meaning would there be in the Prophet’s words:

‘How many a fasting person gains nothing from his fast except hunger and thirst?’ (Narrated by Ahmad)

One who grasps the deeper meaning of fasting understands that someone who abstains from food and intimacy but indulges in sinful behavior is like a person who wipes a limb three times in wudu (ablution) but fails to wash it. Outwardly, they fulfill the required number, but they neglect the essential act, which is washing the limb properly. Due to this negligence, their prayer is invalid.

The Prophet ﷺ said:

"Fasting is a trust, so let each of you safeguard their trust." (Narrated by Al-Khara’iti)

When he recited the verse:

"Indeed, Allah commands you to render trusts to their rightful owners." (Qur’an 4:58)

He placed his hand on his ears and eyes (narrated by Abu Dawud), signifying that hearing, sight, and all bodily faculties are trusts to be preserved in fasting. If these faculties were not integral to the trust of fasting, the Prophet ﷺ would not have instructed:

"If someone insults you or seeks to fight you, say: 'I am fasting.'" (Muttafaqun ‘alayh)

In other words, a fasting person must guard their tongue, eyes, and all their limbs from anything displeasing to Allah. How, then, can they allow themselves to indulge in what He has forbidden?"

Thus, it is clear that fasting is not a single uniform act but exists on different levels. The highest level is the fasting of the heart and limbs from anything displeasing to Allah whether in speech or action. The lowest level is mere abstinence from food, drink, and marital relations.