The purpose of Ramadan Fasting

The purpose of Ramadan 

a) To suffer hunger thus feel the difficult life of the poor: This endurance provokes in ourselves the feeling of association with their sorrows and deprivations. This feeling, so humane and compassionate, is much more expressive than a whole series of well-prepared speeches or well-organized public demonstrations. The rich people who never experience deprivation, discover, through fasting, the hardship imposed on needy people. Then, their hearts become more tractable, and their hands, will exercise generosity and charity towards the needy.

b) To get rid of bad habits: Ramadan Fasting demands the strict and solid resolution to submit oneself to a special diet which, often corrects habits, harmful to the health, that we may get into, during the running year, thus to comply with a severely regulated diet and some bad habits, as a self-willed sacrifice. This is why we notice that the Holy Quran mentions patience, tolerance, will, and perseverance as being synonyms of fasting.

c) To Appreciate God’s beyond measure donations: The daylight is never enough estimated unless we endure the night darkness. Also we cannot know the real value of happiness until we lose it. So when we fast, we suffer hunger, thirst and deprivation of so many other leisure’s we used to enjoy before fasting. Then, we effectively evaluate the life comforts Mighty God has gifted us with.

d) To discover the sanitary advantages: Dr. Alexis Karlil, in his book… says: The exaggerated variety of our meals, their excessive quantities and assortments, make the alimentary regulating in the human life become ineffective. With the legislation of Fasting by all religions the humanity has known to attract notice to thousands, even millions of human beings who never know satiety. Moreover, fasting activates the blood circulation and purifies heart and soul. Besides, the modern medicine has proved that fasting is a remedy for diseases that affect the man of this century because of overeating and the variety of canned food. In this case, fasting is as being a treatment, and even a preventive at the same time.

e) Recalling of evident return to God: In fact, Ramadan fasting is a stage where the human being is the closest to God. The fasting period, Ramadan is a time when one submits to spiritual and social changes.

f) One acquires loyalty, honesty and sincerity to God, by fasting: Ramadan fasting is a confidential act which occurs between the human being and his Creator. This act must be impregnated with full sincerity and the deepest loyalty. Now in case fasting loses its honesty, it becomes a hypocrisy.

g) Spreading assistance and mutual help in the society: Ramadan fasting inspires love and tightens links among the family members who live the whole fasting period in the same routine which approaches them to God. Habits change automatically during the period, and the family members meet in the evenings to say prayers appropriated to this holy occasion. The morals and fruitful consequences of fasting extend to the vast society, where collaboration between its members, and decent behavior are demonstrated. Charity and mutual help occupy a remarkable place, and brotherhood and equality triumph, which that is, the most human acts and the holiest purpose of the fasting.

h) Regulating habit: By Ramadan fasting, we acquire the habit of punctuality. We breakfast at fixed time, and we abstain from eating and drinking at a strict and special time. Moreover, becoming accustomed to regulations leads to the respect of time, of word and promise, and so one becomes trustworthy, well estimated, able to carry out one’s responsibilities, and to fulfill one’s social duties.