Alongside the divine wisdom of fasting during the month of Ramadan, its Islamic philosophy, and the effects it has on the fasting individual—whether spiritual or physical—I believe that there is another personal dimension to how each of us perceives fasting and understands the wisdom behind this act of worship, as well as how intertwined our spirit, understanding, and behaviors are with it, each according to the liberation of their soul.

I am not here to present my simple understanding of fasting but rather to revisit the philosophies of two prominent Muslim thinkers, which has granted me a broader perspective on fasting and has added to my harmony with it as a gateway to spiritual liberation. From here, I will explore through these lines how Alija Izetbegović, as a thinker, and Dr. Murad Hofmann, the German Muslim thinker, viewed the practice of fasting.

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Alija Izetbegović's Perspective

An Expression of the Spirit of Community

In his understanding of fasting, the late thinker and president of Bosnia and Herzegovina, Alija Izetbegović, sees the fasting of Ramadan among Muslims as an expression of the spirit of community. Therefore, Muslims are sensitive to any public violation of fasting.

In Izetbegović’s view, as he recounts in his book "Islam Between East and West," fasting is not merely a matter of faith, nor is it simply a personal issue concerning the individual alone; rather, it is a social commitment. This interpretation of the religious ritual in Islam is not understood in the same way by other religions.

Islamic fasting, in Alija Izetbegović's philosophy, transcends to unite asceticism, happiness, and even enjoyment. He considers it one of the most educational practices that have been engaged in real human experience to this day.

Fasting is practiced in the palaces of kings and in the huts of farmers alike, in the philosopher's home and in the worker's house, which makes it its greatest feature—being a genuine practice.

Dr. Murad Hofmann's Perspective

A Test of Endurance

As for the German Muslim thinker Dr. Murad Hofmann, he sees fasting as a measure for a person to assess their capacity to be the master of themselves or a servant to their desires. He considers fasting a test of the Muslim's endurance.

He even titled his discussion of fasting in his book "Journey to Mecca" as "A Test of Endurance," where he described his first experience with fasting, which took place a few months after he embraced Islam, when the month of Ramadan arrived. He reveals that he awaited it with some anxiety and fear, considering it a difficult test of a Muslim's endurance and strength, and it embodies the peak of his awareness and consciousness. He says: "In Ramadan, I should refrain for 29 or 30 days from dawn until sunset from food, drink, smoking, and intimate relations with my wife, but I will continue to perform my work as usual."

Fasting's Dual Dimensions

In Hoffman’s view, fasting is like all acts of worship in Islam; it includes both material and spiritual components that are inseparable from each other. In addition to its material aspect, fasting has a spiritual dimension that makes it more than just acrobatic movements. Ramadan is a significant month in world history, not only because the Battle of Badr, which had a decisive impact on the survival and consolidation of the early Muslims, took place in Ramadan, but also because it includes the Night of Decree (Laylat al-Qadr), during which the revelation of the Holy Quran began.

The Obligatory Nature of Fasting

Fasting in Ramadan is obligatory for Muslims, and it is regarded as an act of worship because it is one of the five pillars of Islam that does not require convincing justification. A Muslim, as a servant of his Lord, fasts because he was commanded to do so; thus, obedience here is mandatory. One can easily discover that this obligation was not imposed for God's sake, but rather it was ordained by God for the benefit of people.

Personal Benefits and Social Awareness

In Ramadan, Hoffman reveals that he is accustomed to losing between 5 and 8 kilograms, but he views this not as a negative weight loss, but rather as a step closer to the ideal weight. In his opinion, Islamic fasting achieves the goals of those seeking fitness and physical health, especially as being fit has become a prevalent trend. Fasting fulfills this purpose, and it also, for example, enhances social awareness as the fasting person feels at least once a year what someone who is compelled to fast all year round experiences due to a lack of food or money.

Mastery over Self

The thinker Murad Hoffman further clarifies the most important side effects of fasting in Ramadan for him, saying: "Perhaps the most important side effect of fasting in Ramadan for me is that I can test whether I am still the master of myself or whether I have become a slave to trivial habits, and whether I can control myself or not. I hope that the joy I feel after the last days of Ramadan, at the time of the Maghrib prayer, is a sense of happiness and not arrogance, as I was able, with God's help, to fast."