Worship (Ibadah)

Voluntary Fasts and Their Virtues

Voluntary Fasts and Their Virtues in Islam

Voluntary Fasts and Their Virtues in Islam
Intro
What is Voluntary Fasting in Islam?
Quranic Verses on Fasting and Its Virtues
Prophetic Hadiths on the Virtues of Voluntary Fasting
Historical Context of Voluntary Fasting
Insights from Scholars on the Wisdom of Fasting
The Superiority of Islam’s Approach to Fasting
Are There Miracles in Fasting?
Conclusion: Embracing the Sunnah of Voluntary Fasts
Further Reading: Recommended Books on Fasting

Intro

Voluntary fasting – fasting outside of the obligatory month of Ramadan – is one of the most beautiful acts of worship in Islam. It is a secret between the believer and God, done purely out of love and devotion. Muslims who fast voluntarily reap immense spiritual rewards while cultivating patience, empathy, and self-discipline. In Islam, fasting is more than just abstaining from food and drink – it is a path to closeness with Allah and a means of personal growth. This article provides an easy-to-read overview of voluntary fasts in Islam, highlighting Quranic verses, authentic Prophetic hadiths, scholarly wisdom, and the profound virtues behind this practice.

What is Voluntary Fasting in Islam?

In Arabic, the word for fasting is ṣawm (صَوْم) or ṣiyām (صِيَام), which literally means “to abstain” or “to refrain.” In Islamic terminology, fasting means abstaining from food, drink, and marital relations from dawn to sunset, with the intention of worshiping Allah. Aside from the obligatory fast of Ramadan, Muslims are encouraged to observe additional fasts throughout the year. These extra fasts are voluntary (also called nafl or sunnah fasts) – they are not required but are deeply meritorious. The Prophet Muhammad (peace and blessings be upon him) regularly fasted on certain days and taught his followers to do the same for spiritual benefits.

Islam places a strong emphasis on intention (niyyah). Even a voluntary fast is an act done solely to seek the pleasure of Allah. Because it is not public or compulsory, it reflects a person’s sincerity. Fasting, especially when voluntary, trains the soul in self-control and mindful obedience to God. As one scholar beautifully noted, fasting is unique because it’s a worship that only Allah truly knows about – one could secretly eat or drink, yet believers abstain out of faith and awe of God.

Quranic Verses on Fasting and Its Virtues

The Holy Qur’an highlights fasting as a means to develop taqwa (god-consciousness) and praises those who fast. While the Qur’an’s direct command to fast refers to Ramadan, it also alludes to the value of fasting in general and the option of doing extra fasts for added reward. Consider the following verses:

“O believers! Fasting is prescribed for you as it was prescribed for those before you, so perhaps you will become mindful of Allah.” – Qur’an 2:183

“…And whoever volunteers to fast, it is better for him. But to fast is best for you, if only you knew.” – Qur’an 2:184

“The men who fast and the women who fast, Allah has prepared for them forgiveness and a great reward.” – Qur’an 33:35

“[The believers are] those who repent to Allah, worship Him, praise Him, fast for His sake, bow and prostrate [in prayer], encourage good and forbid evil, and observe the limits set by Allah. Give good news to such believers.” – Qur’an 9:112

In these verses, Allah mentions fasting alongside core virtues of faith. Notably, in Qur’an 2:184, after prescribing Ramadan, Allah says “whoever does good of his own accord, it is better for him” and “to fast is better for you.” Early Muslim scholars explain that this encourages additional acts like voluntary fasts . Fasting is described as “best for you, if only you knew,” indicating there are immense hidden benefits and blessings in it that we might not immediately realize.

Prophetic Hadiths on the Virtues of Voluntary Fasting

The Prophet Muhammad (peace be upon him) taught by example and speech the great virtues of optional fasting. Numerous authentic hadiths (sayings of the Prophet) highlight both general merits of fasting and specific rewards for fasting on certain days. All quotes below are from Ṣaḥīḥ (authentic) narrations:

“Every good deed of the son of Adam is multiplied in reward ten times up to seven hundred times, except fasting – for it is done for My sake, and I Myself will reward it.” (Hadith Qudsi – Allah speaking) “Fasting is a shield. When one of you is fasting, let him avoid foul language and quarreling. If someone tries to fight him, let him say, ‘I am fasting.’ By the One in whose hand is Muhammad’s soul, the smell of the fasting person’s mouth is sweeter to Allah than the fragrance of musk. The fasting person will have two joys: one joy at breaking his fast and another joy when meeting his Lord.”
– Prophet Muhammad (ﷺ) in Sahih al-Bukhari & Sahih Muslim

This profound hadith qudsi (a sacred narration from Allah) shows how special fasting is in the sight of God. Allah singles it out – unlike other deeds which have known rewards, fasting’s reward is unlimited and directly from Allah. The Prophet (ﷺ) also calls fasting a “shield,” protecting a person from sin in this life and from hellfire in the next . The self-restraint learned in fasting helps one behave better, and any temporary discomfort (like hunger or “fasting breath”) is so beloved to God that He rewards it immensely.

“There is a gate in Paradise called Ar–Rayyān, through which only those who fast (regularly) will enter on the Day of Resurrection. It will be said, ‘Where are the fasting ones?’ and they will enter, and after the last of them enters, the gate will be closed.” – Prophet Muhammad (ﷺ) in Sahih al-Bukhari

This hadith promises a special honor in Heaven for people who used to fast often for Allah’s sake. The name “Ar–Rayyān” itself means “quenched” or “well-watered,” symbolizing that those who endured thirst for Allah in this life will never thirst again in Paradise. It shows how voluntary fasting distinguishes a believer, earning them a unique reward in the afterlife.

“Whoever fasts one day for the sake of Allah, Allah will keep his face a distance of seventy years away from the Fire (of Hell).” – Prophet Muhammad (ﷺ) in Sahih al-Bukhari

Even one day of sincere fasting for Allah’s pleasure can avert a person from punishment. This vivid metaphor of “seventy years’ distance from Hellfire” emphasizes how powerful fasting is in seeking Allah’s forgiveness and protection. Voluntary fasts, even if infrequent, can have a major impact on one’s soul and destiny by Allah’s grace.

“Fasting on the day of ‘Arafah (9th of Dhu’l-Hijjah) expiates the sins of the previous year and the coming year. And fasting on the day of ‘Āshūrā’ (10th of Muḥarram) expiates the sins of the previous year.” – Prophet Muhammad (ﷺ) in Sahih Muslim

These are two very important recommended fasts in the Islamic calendar:

The Day of ‘Arafah: The 9th day of the Islamic month of Dhul-Hijjah, when pilgrims gather at Mount ‘Arafah during Hajj. For those not performing Hajj, fasting this day is highly encouraged. As the hadith states, Allah forgives two years of sins (the year before and the year after) for fasting this one day ! It is a tremendous opportunity for purification.

The Day of ‘Āshūrā’: The 10th of Muḥarram (the first month of the Islamic year). Initially, Muslims observed ‘Āshūrā’ fasting even before Ramadan was made obligatory, as it commemorates how Prophet Moses fasted in gratitude when God saved him and his people. Later it became optional but still very virtuous. Fasting this day wipes out the minor sins of the past year. The Prophet (ﷺ) also recommended adding the 9th or 11th of Muḥarram along with it to distinguish the Muslim practice.

“Whoever fasts in Ramadan and then follows it with six (fasting days) in Shawwāl, it is as if he fasted the entire year.” – Prophet Muhammad (ﷺ) in Sahih Muslim

Shawwāl is the month immediately after Ramadan. Fasting an additional six days in Shawwāl (anytime during that month, consecutively or spread out) carries the reward of fasting a whole year. This is because, as the Prophet (ﷺ) explained, Allah rewards each good deed tenfold – so the 30 days of Ramadan count as 300 days (or 10 months), and 6 more days count as 60 days (2 months), totaling 12 lunar months (a full year). Many Muslims eagerly fast these six days to keep the spirit of Ramadan alive and maintain the habit of fasting.

“Three days of fasting every month is equal to fasting for one’s whole lifetime.” – Prophet Muhammad (ﷺ) in Sahih al-Bukhari & Sahih Muslim

The Prophet (ﷺ) encouraged his companions to fast at least three days in each lunar month. This could be any three days, though he especially recommended the Ayām al-Bīḍ – the “White Days” of the month when the moon is full (the 13th, 14th, and 15th of each Islamic month). Fasting three days a month carries the reward of fasting the whole year because each fast is rewarded ten times over. In one narration, Abu Hurayrah (may Allah be pleased with him) said: “My dear friend (the Prophet) advised me to do three things: fast three days of every month, pray two rak‘āt of Duha (mid-morning prayer), and perform Witr (night prayer) before sleeping.” This consistent small practice leads to big rewards.

“The best type of fasting is the fast of my brother Dāwūd (Prophet David) – he would fast every other day.” – Prophet Muhammad (ﷺ) in Sahih al-Bukhari & Muslim

While continuous fasting without any break is not allowed in Islam (the Prophet forbade fasting every single day continuously, as it is too extreme ), the Prophet (ﷺ) said the most excellent voluntary fast is to fast alternate days. Prophet Dāwūd (peace be upon him) would fast one day, then not fast the next, and so on. This pattern is a high standard that only some can maintain, but it shows that for those who are able and eager, there is great reward in abundant voluntary fasting – as long as it does not harm one’s health or neglect other duties. The Prophet himself did not fast every single day, but he fasted frequently and regularly on certain days, striking a balance.

“The Messenger of Allah (ﷺ) was asked about fasting on Monday, and he said: ‘That is the day I was born and the day on which Revelation began to come to me.’” – Prophet Muhammad (ﷺ) in Sahih Muslim

“The Prophet (ﷺ) used to fast on Mondays and Thursdays.” When asked about it, he said: “On Mondays and Thursdays, deeds are presented to Allah, so I love for my deeds to be presented while I am fasting.” – Prophet Muhammad (ﷺ) in hadith (At-Tirmidhi, Hasan)

The Prophet Muhammad (ﷺ) regularly fasted every Monday, and often on Thursdays as well. He gave two reasons: (1) Monday was the day of his birth and the first revelation – so fasting on it is a form of gratitude and significance. (2) He taught that our weekly deeds are raised up to Allah on Mondays and Thursdays, and he wished to be in a state of fasting on those days as a sign of devotion when his record was shown . Additionally, an authentic hadith mentions that Allah forgives all believers on those two days “except those who harbor enmity between each other” – they are delayed until they reconcile. Thus, Monday/Thursday fasts carry personal spiritual benefits and are tied to seeking Allah’s mercy.

“O young men, whoever among you can afford to marry should marry… and whoever cannot [marry yet], let him fast, for it will be a shield for him [against temptation].” – Prophet Muhammad (ﷺ) in Sahih al-Bukhari & Muslim

In this advice to young people, the Prophet (ﷺ) highlighted a very practical benefit of voluntary fasting: it helps control one’s desires and maintain chastity . Fasting reduces the influence of lust by curbing physical appetite, making it easier to lower one’s gaze and remain modest. Islam does not encourage celibacy, but it recognizes fasting as a temporary training tool to hold oneself over with piety until one can fulfill needs in a lawful way (through marriage). This hadith calls fasting a “shield” in a moral sense – protecting a person from wronging themselves through illicit desires.

The above hadiths, among many others, paint a clear picture of the virtues of voluntary fasting in Islam. To summarize some key points from the Sunnah:

Fasting solely for Allah yields a reward beyond measure and acts as a shield from sin and Hell.
Voluntary fasts will be a source of honor on the Day of Judgment (entry through Ar–Rayyān gate).
Even a single extra fast can have major spiritual impact (such as distancing one from Hellfire).
Specific days carry specific rewards: e.g. ‘Arafah and ‘Āshūrā’ fasts wipe out past/future sins by Allah’s grace; fasting 6 days after Ramadan gives the reward of a year of fasting.
Regular habits like fasting 3 days a month, or Mondays and Thursdays, accumulate tremendous rewards and keep one’s faith consistent.
Fasting teaches self-restraint and is a remedy against temptations for those who need it.

Historical Context of Voluntary Fasting

Fasting as a form of worship predates Islam. The Qur’an (2:183) explicitly says fasting was prescribed for previous peoples as well. For example, it’s known that Prophet Moses (Mūsā) fasted, and Prophet Jesus (‘Īsā) is said to have fasted for 40 days according to Christian tradition. In the Qur’an, Mary the mother of Jesus indicates a “fast” when she says, “I have vowed a fast to the Most Merciful, so I will not speak to anyone today” (19:26) – in her case a vow of silence, as was practiced in her community. This shows that the concept of fasting as devotion has always been present in religious life. Islam continued this tradition but with its own balanced regulations.

Before Ramadan became obligatory, the Prophet Muhammad (ﷺ) and the early Muslims would fast on certain days like ‘Āshūrā’ (10th Muḥarram). After the revelation came making Ramadan fasting fard (obligatory), fasting ‘Āshūrā’ became voluntary but still recommended. The Prophet (ﷺ) also loved to fast in Sha‘bān, the month preceding Ramadan – so much so that ‘Ā’ishah (may Allah be pleased with her) said the Prophet sometimes fasted almost all of Sha‘bān , to spiritually prepare for Ramadan.

Throughout Islamic history, pious Muslims – from the Companions to the scholars and saints of later generations – kept alive the practice of voluntary fasting. Many of the Prophet’s companions (Ṣaḥāba) used to fast very frequently. It is narrated that ‘Umar ibn Al-Khaṭṭāb (the second Caliph) would fast extra days, and ‘Uthmān ibn ‘Affān (the third Caliph) used to fast most days of his life. Some of the Prophet’s wives and the female companions were also known for regular fasting outside Ramadan.

Importantly, Islam introduced fasting in a way that is moderate and humane compared to some extreme ascetic fasts in other traditions. The Prophet Muhammad (ﷺ) strictly forbade continuous day-and-night fasting without breaking (called wiṣāl), to prevent self-harm. He demonstrated balance: fasting often, but also taking days off. After Ramadan’s daily fasts, Muslims celebrate ‘Eid al-Fiṭr and are not allowed to fast on that day – it’s a day of joy and eating. Likewise, on ‘Eid al-Aḍḥā and the three days after it (the days of Tashrīq, 11th–13th of Dhul-Hijjah), fasting is forbidden. This prevents excessive asceticism and reminds believers that Islam’s way is one of balance: there is a time for fasting and a time for feasting and gratitude.

Insights from Scholars on the Wisdom of Fasting

Classical and contemporary Islamic scholars have reflected deeply on why fasting – especially voluntary fasting – is so spiritually powerful. They highlight numerous wisdoms and benefits:

Sincerity and Secrecy: Imam Al-Ghazālī (d. 1111 CE), a great classical scholar, wrote that fasting is unique among worships because it is entirely inward. In his Iḥyā’ ‘Ulūm al-Dīn (Revival of the Religious Sciences), he noted that “fasting is a hidden act...there is no riya’ (showing off) in it”. One can pray or give charity and others might notice, but when one is fasting, only Allah knows if the person is truly abstaining. This purity of intention is perhaps why Allah singled out fasting saying “It is for Me, and I (alone) will reward for it”. Al-Ghazālī also explained that because fasting involves abstaining rather than performing an outward motion, it reflects pure obedience and love of God .
Disciplining Desires: Fasting trains the soul to control its lower desires (nafs). When you can refrain from halal food and drink for hours, it becomes easier to refrain from haram (forbidden) things at all times. Scholars say that the stomach is one of the gateways to temptations – overeating can lead to heedlessness and other sins. By fasting, a believer tames their appetites. Imam Ibn al-Qayyim (d. 1350 CE) wrote that “fasting has an extraordinary effect in restraining all kinds of temptation and sin, and in purifying the heart.” It weakens the influence of Shayṭān (Satan), because, as the Prophet said, “Satan flows through the son of Adam like blood” , and fasting constricts those passages (since they are widened by indulgence in food and desires). This is why the Prophet (ﷺ) recommended fasting for those struggling with sexual urges – it “diminishes lust” and acts as a spiritual shield .
Empathy and Compassion: Fasting, especially voluntary fasting done regularly, makes a person more compassionate and attuned to the suffering of others. When you willingly embrace hunger and thirst, you remember those who feel the same out of poverty. Imam Ibn Rajab al-Ḥanbalī (d. 1393 CE) mentioned a wise saying: “Allah ordained fasting so that the well-fed could taste hunger and thus not forget the hungry.” . This fosters empathy, leading a Muslim to give more in charity and treat the poor kindly. In Ramadan, for example, one reason charity increases is because everyone experiences a hint of what the less fortunate go through. Voluntary fasting throughout the year keeps that empathy alive consistently, not just in Ramadan.
Gratitude and Spiritual Joy: Going without worldly comforts for a time makes one more grateful for them. When a fasting person finally breaks the fast, they feel thankful for the food and drink that most of us take for granted daily. This builds the quality of shukr (gratitude) toward Allah. There is also a unique joy and spiritual sweetness in fasting – the Prophet (ﷺ) said the fasting person feels “joy when breaking his fast and joy when meeting his Lord.” The earthly joy is the relief and thankfulness at ifṭār (breaking fast), and the ultimate joy is the reward and pleasure of Allah in the Hereafter. Many who fast voluntarily describe a sense of inner peace and closeness to Allah on fasting days, as if the soul becomes lighter and more focused on worship.
Health and Well-being: Although the primary intention in fasting must be spiritual (to please Allah), Islamic scholars have noted the physical and mental health benefits as a gift from Allah. Imam Ghazālī wrote that moderate fasting cleanses the body and clears the mind, making it more receptive to spiritual thoughts. Modern science has indeed “discovered” that intermittent fasting can improve metabolism, promote longevity, and enhance mental clarity – benefits Muslims have been attaining for centuries through the Sunnah of fasting! This synergy of spiritual and physical benefits reflects the truth that Allah’s commands are ultimately for our benefit in both worlds. (It’s worth mentioning as a side note that one should not fast to the point of self-harm; Islam forbids excessive fasting that debilitates a person’s health or energy. Everything is to be done in balance.)

All four Sunni schools of jurisprudence (Hanafi, Maliki, Shafi‘i, Hanbali) recognize the merits of voluntary fasting and include chapters on recommended fasts in their fiqh books. They agree on the vast majority of rulings and virtues, with only slight differences in details:

Intention Timing: For obligatory fasts (like Ramadan or vowed fasts), all schools require the intention to fast to be made by the night or before dawn. But for voluntary fasts, some schools allow the intention to be made in the morning if one had not eaten or drunk after dawn. This is based on hadiths where the Prophet (ﷺ) woke up and asked for food; if there was none, he said “then I am fasting” . The Shafi‘i and Hanbali schools permit making a late intention for nafl fasts up to a certain point of the day, whereas Hanafis prefer the intention by dawn even for nafl (though if one suddenly decided to fast and hadn’t eaten, the fast can count).
Breaking a Voluntary Fast: If someone is observing a nafl fast and they choose to break it (for example, they got invited to an important meal or felt difficulty), is it required to make up that day later? The schools differ slightly. Hanafis hold that once you start an optional fast, it’s binding to complete – if you break it without excuse, you should make up that day later . They cite a report that Ḥafsah (the Prophet’s wife) once broke a voluntary fast and the Prophet (ﷺ) told her to fast another day in its place . On the other hand, Shafi‘i and Hanbali scholars say it is permissible to break a voluntary fast and no makeup is required, though it is better to complete it out of respect for a worship begun . They cite the Prophet’s own example of sometimes starting a fast and then eating when circumstances changed , and the hadith where the Prophet (ﷺ) told a Companion who was fasting to break his fast to be courteous to his guest and “fast another day if you wish” . In practice, a Muslim should not lightly break a nafl fast, but if there is a genuine reason or need, there is no sin on them. This ruling shows Islam’s flexibility – voluntary worship should not become a source of undue hardship or discourtesy.
Disliked and Forbidden Days: All schools agree that it is forbidden to fast on the two ‘Eid days. They also agree it is generally disliked to single out Friday for fasting (since Friday is weekly holiday) unless it coincides with one’s habit or one fasts Thursday or Saturday along with it. About Saturday, there is a hadith (reported in Tirmidhi, Abu Dawud) saying “do not fast on Saturdays unless obligatory.” Scholars have varied in interpreting this – many say if a voluntary fast falls on a Saturday (like Ashura or Arafah) it’s fine, just don’t choose Saturday alone every week. Some Hanafi and Maliki scholars considered that hadith weak, so they don’t emphasize avoiding Saturday specifically, whereas some Shafi‘i and Hanbali scholars take caution not to single it out. These are minor nuances; the average Muslim simply follows the well-known sunnah days and avoids any controversial patterns.
Six of Shawwāl: An interesting historical note – Imam Mālik (the founder of the Maliki school) reportedly disliked the laypeople fasting the 6 days of Shawwāl, not because it’s bad (the hadith is authentic), but because he feared people might mistakenly think it’s obligatory or part of Ramadan . Later Maliki scholars clarified that fasting Shawwāl is recommended by hadith, and it became widely practiced in all regions. Today, virtually all scholars from every school encourage the six fasts after Ramadan, due to the explicit sahih hadith. This shows how scholars carefully guarded the difference between fard and nafl in public perception.

In essence, voluntary fasting is agreed upon as a meritorious practice in Islam. Any differences are minor and mostly about how to carry it out optimally. A Muslim who fasts extra days can rest assured that, as long as they respect the general guidelines (not fasting on haram days, not harming oneself, etc.), they are engaging in a greatly virtuous deed that all scholars applaud.

The Superiority of Islam’s Approach to Fasting

Every faith has had some concept of fasting, but Islam’s perspective on voluntary fasting stands out in its balance, depth, and spiritual beauty. Unlike some traditions where fasting might be extreme (e.g. complete withdrawal from society or severe self-mortification) or too lax (e.g. only refraining from certain foods but not overall restraint), Islam charted a middle path.

Balanced Devotion: Islam rejects monastic extremes – for instance, the Prophet (ﷺ) gently corrected those who wanted to fast every day or pray all night without rest. He taught that our body has rights and that we should enjoy permissible blessings with gratitude. Thus, voluntary fasting in Islam is moderate and sustainable. You fast some days and not others, striking a healthy rhythm. This balance is superior because it makes spiritual growth accessible to ordinary people living normal lives – not just to ascetics in a cave. One can be devoted to God and still fulfill family and work responsibilities. In fact, the Prophet (ﷺ) said: “Your Lord has a right over you, your soul has a right over you, and your family has a right over you – so give each their due right.” Our voluntary worship should enhance our life, not nullify our worldly duties.
Focus on Intention, not Ritual Hunger: In some cultures, fasting turned into mere ritual or a show of piety. Islam insists that fasting – especially voluntary – must be done solely “for the sake of Allah” to have merit. It’s not about looking pious or punishing oneself; it’s about loving Allah. The Islamic fast requires ethical behavior while fasting (no lying, backbiting, fighting). If one doesn’t uphold that, the fast’s spirit is lost. Other perspectives often lack this comprehensive approach where the fast is not just diet but character refinement. This holistic nature of the Islamic fast shows its spiritual sophistication.
Year-Round Opportunities: Islam’s voluntary fasts are scattered throughout the year (Mondays, Thursdays, middle of the month, special days). This gives believers continuous chances to recharge spiritually. Rather than one isolated season of fasting, Islam makes fasting a beloved part of life. This is superior in keeping a believer’s connection to God strong throughout the calendar. It prevents the common pitfall of being holy in one season and heedless the rest of the year. Many people of other faiths are astonished at how Muslims not only fast Ramadan but also happily fast on other occasions – it showcases a sincere dedication and love for worship, not driven by obligation alone but by heartfelt commitment.
Tied to Compassion and Justice: Islamic fasting, as discussed, cultivates empathy and social conscience. It’s tied to charity (in Ramadan, fasting is immediately followed by giving Zakāt al-Fiṭr charity). The Prophet (ﷺ) was “the most generous of people, and even more so in Ramadan.” Thus, Islamic fasting is pro-social. It’s not an individualistic self-purification only, but a means to better the community by producing kinder, humbler individuals. This is a remarkably positive philosophy – worship that benefits not just the worshiper, but those around them. In this way, Islam’s way of fasting achieves both personal spirituality and social goodness, a combination that is truly superior and a proof of Islam’s divine wisdom.

From a theological perspective, one could argue that Islam’s structured yet voluntary fasting program is a manifestation of Allah’s knowledge of the human psyche. We humans need both consistency and flexibility. The obligatory Ramadan gives consistency; the voluntary fasts give flexibility and extra credit, so to speak, for those who want to excel. The logical outcome is a community where everyone meets a baseline of piety (Ramadan) but also has avenues to rise higher (nafl fasts) according to one’s capacity. This system is fair and motivating. Other religions either made fasting too mandatory (creating hardship) or left it too undefined (leading it to be forgotten). Islam’s balance is superior in nurturing devotion without compulsion: “There is no compulsion in religion” (Qur’an 2:256) – yet the doors to virtue are wide open.

Are There Miracles in Fasting?

While fasting itself is a spiritual practice and not a supernatural event, Islamic history and scripture do relate wondrous things connected to fasting. One could consider it almost miraculous how fasting improves a person’s life. For instance, many people find that through fasting they were able to break bad habits or addictions – something they struggled with before. The discipline of fasting, aided by Allah, can miraculously transform hearts.

There is also a subtle miracle in how fasting was prescribed. The verse “fasting is better for you if you only knew” hints at benefits that people at the time could only trust through faith. Today, we do know some of those benefits through science: improved health, mental clarity, etc. The unfolding of these insights over centuries is a testament to the truth of Allah’s words.

Some early Muslims experienced extraordinary occurrences with their fasting. It’s narrated that two women in the Prophet’s time were once fasting and felt extreme hunger, almost to the point of harm. The Prophet (ﷺ) had them drink some water after they engaged in an act of repentance – and by a miraculous sign, they regurgitated a small amount of blood or flesh, by which the Prophet indicated they had been backbiting (something fasting is supposed to prevent). This story (found in some Hadith commentaries) served as a teaching moment – a semi-miraculous event linking the spiritual and physical effects of fasting and sin.

Overall, the real “miracle” of voluntary fasting is how it elevates an ordinary person to an extraordinary level of piety and closeness to Allah. It unlocks spiritual stations that cannot be achieved merely by intellectual study or other means. The Prophet (ﷺ) said that Allah loves the servant who keeps coming closer to Him with extra deeds (nawāfil) until “I love him” (Hadith Qudsi, Sahih al-Bukhari). Reaching a state of being beloved to God – is that not miraculous? Voluntary fasting is one of the quickest paths to that divine love.

Conclusion: Embracing the Sunnah of Voluntary Fasts

In Islam, worship is not seen as a burden but as a gift and an honor. Voluntary fasting exemplifies this truth. It is a gift that Allah invites us to make use of, for our own benefit. The Prophet Muhammad (peace be upon him) said, “Whoever fasts one day seeking Allah’s pleasure, and dies in that state, will enter Paradise” (Ahmad, Sahih). Such glad tidings should encourage every Muslim to at least try some optional fasts according to their ability.

We should remember that the goal of fasting is to soften our hearts, increase our faith, and submit to Allah. It’s not about torturing oneself. Even one day a month, if done sincerely, is extremely valuable. If you have never fasted outside of Ramadan, you can start by choosing one day (like Monday) and making the intention. Feel the difference it makes in your day – you’ll likely find increased mindfulness, and when you break your fast, a profound gratitude.

Voluntary fasting is also a way to make up for our shortcomings in obligatory duties. We all have flaws in our Ramadan fasts or prayers; the extra fasts act as compensation and polish for those deficiencies. On the Day of Judgment, our nawāfil acts will patch the holes in our fard acts, by Allah’s mercy. How generous is our Lord!

In our modern fast-paced world, voluntary fasting might seem challenging – but many Muslims attest that it brings calm and focus to their hectic weeks. It’s a way to hit the “reset” button for your soul in the middle of worldly engagements. By foregoing food and drink for a few hours, one remembers the purpose of life and gains spiritual strength to face life’s challenges.

Islam, in its truth and beauty, provides us with these means to success. As Muslims, we are encouraged to revive the sunnah of Prophet Muhammad (ﷺ) in our own lives. Fasting Mondays and Thursdays, or the White Days, or the blessed days like ‘Arafah – these are all chances to earn Allah’s pleasure. We should seize them with enthusiasm, all the while praying for acceptance (since ultimately, we rely on Allah’s grace, not our deeds alone).

In conclusion, voluntary fasting is a profound demonstration of faith. It has been lovingly called the “shield of the believer” and a secret act of devotion that draws one nearer to the Divine. Let us strive to incorporate some of these fasts in our routine. Even if small, they are steps on the path to Paradise. And let us fast with joyful hearts, knowing that by doing so we are following the beloved Prophet (ﷺ) and pleasing our Lord. May Allah give us the strength and sincerity to fast for His sake, accept our efforts, forgive our sins, and make fasting a light for us in this life and the hereafter. Āmīn.