Thursday, July 11, 2013

The Objectives of Ramadan Fasting

a) 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.

b) 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.

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) 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.

h) 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.