One of the requirements during Ramadan is fasting during daylight hours. This is a very difficult practice for many, especially when you don’t live in a country where observing Ramadan and fasting is the norm. Everyone around you is eating and drinking all day and your employer may not be very understanding of the stressful condition you are in all day.
Let’s look at the benefits of fasting from a purely scientific and physical standpoint. According to Mark Mattson, chief of the laboratory of neurosciences at the National Institute on Aging in Baltimore, found that when rats were subject to alternate day fasting, the neurons in their brains undergo a mild but beneficial stress response that is similar to what happens to your muscles when you exercise. Your muscles respond by getting stronger, and we see the same thing happens to brain cells. Intermittent fasting can enhance learning and memory.
Studies have shown that strengthening neural circuits also help stave off degenerative diseases such as Alzheimer’s and Parkinson’s. Fasting also made a difference in asthma by decreasing inflammation and helping the body’s cells produce more antioxidants, which fight free radicals and cause age related diseases.
Women who fasted decreased their breast cancer risk by 40% and lost more abdominal fat, making them less susceptible to diabetes. Studies have shown that fasting regularly may prevent cancer, diabetes, kidney disease, and improve cardiovascular function.
Fasting can boost a person’s mood because it increases production of brain derived neurotrophic factor, or BDNF, which is a protein that helps keep neurons healthy. BDNF has an antidepressant effect that’s similar to the way exercise improves mood and helps with depression.
Also according to Andrew Weil, MD, fasting gives your digestive system a break, which frees energy for your body to heal and repair itself. He has seen patients with asthma, rheumatoid arthritis, and inflammatory bowel disease experience complete relief from their symptoms while fasting for a few days. Some people also feel more energetic and alert. He recommends a juice fast two to three times per year. He also states that if you have diabetes, are pregnant or nursing, or thin and frail, you shouldn’t fast.
Below is an Excerpt from Shahid Athar, M.D
The physiological effect of fasting includes lower of blood sugar, lowering of cholesterol and lowering of the systolic blood pressure. In fact, Ramadan fasting would be an ideal recommendation for treatment of mild to moderate, stable, non-insulin diabetes, obesity and essential hypertension. In 1994 the first International Congress on “Health and Ramadan,” held in Casablanca, entered 50 research papers from all over the world, from Muslim and non-Muslim researchers who have done extensive studies on the medical ethics of fasting. While improvement in many medical conditions was noted; however, in no way did fasting worsen any patients’ health or baseline medical condition. On the other hand, patients who are suffering from severe diseases, whether diabetes or coronary artery disease, kidney stones, etc., are exempt from fasting and should not try to fast.
There are psychological effects of fasting as well. There is a peace and tranquility for those who fast during the month of Ramadan. Personal hostility is at a minimum, and the crime rate decreases. … This psychological improvement could be related to better stabilization of blood glucose during fasting as hypoglycemia after eating, aggravates behavior changes. … Similarly, recitation of the Quran not only produces a tranquility of heart and mind, but improves the memory.
[2:185] Ramadan is the month during which the Quran was revealed, providing guidance for the people, clear teachings, and the statute book. Those of you who witness this month shall fast therein. Those who are ill or traveling may substitute the same number of other days. GOD wishes for you convenience, not hardship, that you may fulfill your obligations, and to glorify GOD for guiding you, and to express your appreciation.
Here’s one more list of the benefits of fasting:
Many people observe fasting as a religious obligation but only few know the health benefits it has. Fasting is a good practice, if properly implemented. It promotes elimination of toxins from the body, reduces blood sugar and fat stores. It promote healthy eating habits and boost immunity. Here are top 10 health benefits you can derive from fasting.
1. Fasting Promotes detoxification
Processed foods contain lots of additives. These additives may become toxins in the body. Some of them promote production of advanced glycation end products (AGEs). Most of these toxins are stored in fats. Fat is burnt during fasting, especially when it is prolonged. And the toxins are released. The liver, kidneys and other organs in the body are involved in detoxification.
2. Fasting Rests Digestive System
During fasting, the digestive organs rest. The normal physiologic functions continue especially production of digestive secretions, but at reduced rates. This exercise helps to maintain balance of fluids in the body. Breakdown of food takes place at steady rates. Release of energy also follows a gradual pattern. Fasting however does not stop production of acids in the stomach. This is reason patients with peptic ulcer are advised to approach fasting with caution. Some experts believe they should not fast.
3. Fasting Resolves Inflammatory Response
Some studies show that fasting promotes resolution of inflammatory diseases and allergies. Examples of such inflammatory diseases are rheumatoid arthritis, arthritis and skin diseases such as psoriasis. Some experts assert that fasting may promote healing of inflammatory bowel diseases such as ulcerative colitis.
4. Fasting Reduces Blood Sugar
Fasting increases breakdown of glucose so that the body can get energy. It reduces production of insulin. This rests the pancreas. Glucagon is produced to facilitate the breakdown of glucose. The outcome of fasting is a reduction in blood sugar.
5. Fasting Increases Fat breakdown
The first response of the body to fasting is break down of glucose. When the store of glucose is exhausted, ketosis begins. This is break down of fats to release energy. The fats stored in kidney and muscles are broken down to release energy.
6. Fasting Corrects high blood Pressure
Fasting is one of the non-drug methods of reducing blood pressure. It helps to reduce the risk of atherosclerosis. Atherosclerosis is clogging of arteries by fat particles. During fasting glucose and later, fat stores are used to produce energy. Metabolic rate is reduced during fasting. The fear-flight hormones such as adrenaline and noradrenaline are also reduced. This keeps the metabolic steady and within limits. The benefit is a reduction in blood pressure.
7. Fasting Promotes Weight loss
Fasting promotes rapid weight loss. It reduces the store of fats in the body. However fasting is not a good weight loss strategy. Reducing fat and sugar intake and increasing fruits and rest are better measures to achieve weight reduction.
8. Fasting Promotes Healthy diet
It has been observed that fasting reduces craving for processed foods. It promotes desire for natural foods, especially water and fruits. This is one way fasting promote healthy lifestyle.
9. Fasting Boosts Immunity
When an individual is on balanced diet in between fasts, this can boost immunity. Elimination of toxins and reduction in fat store also helps the body. When individuals take fruits to break a fast, they increase the body’s store of essential vitamins and minerals. Vitamins A and E are good antioxidants readily available in fruits. They help to boost immunity.
10. Fasting May Help to Overcome Addictions
Some authors show that fasting can help addicts reduce their cravings for nicotine, alcohol, caffeine, and other substance abuse. Although there are other regimens required to resolve addictions, fasting can play a role.
Despite these benefits, fasting has some demerits. It may cause reduction in body water called dehydration. This leads may lead to headaches and even trigger migraines in predisposed persons. It may worsen heartburn and peptic ulcer. Pregnant women, nursing mothers, malnourished people, and individuals with cardiac arrhythmias, renal or liver problems are advised not to fast.
References: Seliger, S. & Haines, C.D. (2012) ‘Is Fasting Healthy?’
Panjwani, M. (2009) ’11 Health Benefits of Fasting’
Sidi also talks about the physical benefits of fasting in his book, The Migration of the Truthful Traveller. Here is an excerpt from that book on fasting:
“During fasting, the body stops taking energy from daily meals and begins to convert energy from fat stored in the body. This enables weight loss, detoxification, cell renewal, improved mood, and increased vitality.
Since the digestive system is no longer full and working hard, fasting enables cell renewal in the mucous membrane and also calms the digestive and metabolic disturbances related to excessive contact between the lining of the stomach and products of food digestion. This ‘vacation’ is also helpful for the kidneys and lungs which are no longer experiencing the pressure of the full stomach and the demands of digestive metabolism. This is especially so during the month of Ramadan, an annual fasting. These organs are also able to experience cell renewal and revitalization. We often observe the example of patients who lose their appetite, as if fasting, until balance returns, and they begin to heal. For this reason, there are many people who do not follow [the religion of Islam] who like to practice fasting in quest of good health, not in response to faith.
The liver also gets a rest from food metabolism and has an opportunity to support fat metabolism and detoxification. The process of breaking down stored fat releases toxins, vitamins, and amino acids. This enables the body to free itself of harmful substances, and to benefit from the positive substances. This is beneficial since helpful substances can become corrupted when stored for too long. It is true that the detoxification process can cause headaches, tiredness, changes in mood, but all of this is temporary as the toxins are released.
Fasting is good medicine for obesity. Though it can take some time before fat reserves are accessed, when this does take place, weight loss can occur. On the other hand, excessive fasting can result in the breakdown of muscle protein causing stress to the brain and behavioral disturbances which is why the Messenger of Allah (salla allahu ‘alayhi wa-salam) prohibited continuous fasting. He said, “Beware of connecting [your fasting days].”
Fasting temporarily reduces sexual desire in both men and women which can enhance fertility. It reduces sexual hormones in the blood, which lead to calmness and eases the nerves in the brain as well. This is why the Messenger of Allah (salla allahu ‘alayhi wa-salam) said, “Oh young men and women, if any of you can marry do so, but if you cannot, then fast because fasting protects you.”
Fasting heals diabetes, especially if it is accompanied by obesity, unless the person is treated by insulin, then fasting is harmful because it exposes the diabetic to low blood sugar.
Fasting stimulates the glands of the pancreas, the testicles and the ovaries. It also strengthens the immune system. It protects against the formation of stones in the kidneys.
Fasting is recommended for healing high blood pressure which in turn reduces the rist of heart blockage and brain stroke. This is related to reduced levels of cholesterol and fat associated with fasting.
Vitamin B12 secretion is increased during fasting, enhancing the number of the red blood cells, thereby reducing anemia.
Fasting during Ramadan enhances the performance of the nervous system because it increases mental alertness and helps the nervous system to endure psychological difficulty because it aids the secretion of hormones. In general, it heals anxiety and many other psychological and emotional difficulties. It can ease epilepsy and stimulate the senses, enhancing sight, hearing, tasting and smell.
Fasting dissolves fatty benign tumors in the breasts and in the uterus.
Fasting is a protection against arthritis.
In conclusion, fasting allows the body to rest, to revitalize and heal itself and to further protect itself from future problems.”
Now moving to the spiritual points of view.
In in his book, The Migration of the Truthful Traveller, Sidi has this paragraph on Fasting (as-sawm): “The practice of fasting is a very healthy prescription. Allah (subhanahu wa-ta’ala) says, ‘O you who securely believe, fasting is prescribed for you just as it was prescribe for those who came before you, in order that you might guard yourselves [for Allah].’ [Q2:183]. And the Messenger of Allah (salla allahu ‘alayhi wa-salam) said, ‘Fast to have good health.'” [narrated by Ahmad].
From a section from How to Know the Deep Secret Walking to Allah – Volume 1 by Sidi Muhammad Sa’id al-Jamal. This is from the chapter titled, “Tawba in the Physical and Subtle Worlds”.
“We are in Ramadan, the month of fasting. This fasting has been prescribed for the nations before us, including the people of Ibrahim (Abrahim) (saws), the people of Musa (Moses) (saws), and the people of ‘Isa (Jesus) (saws). This fasting is a divine healing for the body and the spirit. It is a medicine for the spirit, a medicine for the heart, and a medicine for the body.
The human being is made from spirit and is also in a body. The stomach is an organ that works non-stop. This organ needs a rest, sometimes. Even the innards of the stomach, the bowels and all the other organs, need to rest. Allah, who created the human being, truly knows what this body needs. The Prophet (saws) said in a hadith: Fast and you will heal.
If you fast, and you truly fast with sincerity, your body will heal. It has to be a spiritual fasting, also. You are commanded to do this by Allah. As one of the righteous ones said, ‘Allah has special times, special places, and special people.’
There are special places that Allah has made special for His worship. Fasting is worship, prayers are worship for Allah, remembrance is worship, and glorifying Allah is also a form of worship. These forms of worship are food for the spirit and the body. Allah manifests Himself in the human being with all of His qualities: the Merciful, the Compassionate, the Wise, the Hearing – these are the qualities of Allah.”
Prayers to Say when Fasting
When beginning the fast say – Suhur:
Wa bisawmi ghadinn nawaiytu min shahri ramadan – I intend to keep the fast for tomorrow in the month of Ramadan
When breaking the fast say Iftar: Allahumma inni laka sumtu wa bika aamantu wa ‘alayka tawakkaltu wa ‘ala riz-qi-ka aftarthu – O Allah! I fasted for You and I believe in You [and I put trust in You] and I break my fast with Your sustenance
dhahabadh-dhama’u wab-tallatil ‘uruuqi, wa thabatal arju inshaAllah – The thirst is gone, the veins are moistened and the reward is confirmed, if Allah wills. [abu Dawud 2:306]
Sidi Muhammad al-Jamal gives us more understanding of this sacred practice in The Deeper Meaning Behind the Pillars of Islam. Here is the chapter from this book on fasting:
As-Sawm
The Fast
To fast, linguistically means: the complete withholding from everything except the Beloved, which is Allah. And there are conditions for it which involve obligations, prohibitions, and the performance of good deeds, the meanings for which the owner of the ‘ayn, Sidi ‘Abd al-Qadr al-Jilani, may Allah be pleased with him said: “Fasting is restraint from seeing anything but Allah; And my breaking fast also goes back to You.”
Others have said: “My self (nafs), through my fasting from everything but Allah Has become One and pure, by the Bounty of His Generosity for me.”
Then, the knower’s absence from everything that is not Allah is in a special Presence (hadra), which is that of the Essence, and which the Folk refer to as the Presence of Omnipotence (jabarut). However, in the Presence of the Names, the Attributes and Actions, it is not obligatory for he who fasts to witness the Essence, because Allah is high about the board (lawh) on which the Names and Attributes are inscribed. Therefore if the person in his fasting, does not reach to the Essence of this Presence, his action is nevertheless pleasing, because he is performing a duty which is good. But most of the time it is difficult for the owner of this station to unite the witnessing of these two Presences (the Essence and the Names and Attributes) because of the complexity and arduousness of bringing together the opposites of the Qualities which manifest in them (the Names and Attributes). For this produces in a murid a turmoil and a churning about like that of the waves on the sea which is a hindrance to fasting, except in the Presence of the Unity which is pure of any doubts or opposition. For in this station of the Unity, if a person want to see anything else but it, he would not be able to do so, because the Reality of this Presence would not permit this. And if anything else came to his heart, he would leave this station, and his fast would end. About this, Ibn al-Farid, may Allah be pleased with him, said:
“If a longing, even unknowingly, comes to me to see anything but You, I will be discharged from the Unity.”
This is the case for the owner of this advanced Presence of the Remembrance. But, for the owners of other Presences, they may be veiled by their vision of the Names and Attributes, and therefore it is not obligatory for them to witness the Essence of this station; but if it is possible for them to do so, this is pleasing.
When the Folk of Allah decided that fasting from everything that is not Allah is a duty, the souls were agitated to know of the right time for it. And they were told that this is when the new moon is sighted. So that Allah said, ‘He of you who has seen the month, must fast.’ This is station of the seeing, but the hearing about a thing is not like the seeing of it. So that whoever sees the month must fast, and refrain from everything that is contrary to it. And know that this seeing does not take place in this material world, but it is in the highest heaven. So that whoever does not lift his head outside cannot see the kingdoms of the heavens and earth.
Mostly, the yearning (himma) of the murid does not come to him from his senses, but he himself is the reason for the change which comes to his heart through a longing to see his Lord, and which is in contradiction to the indications of his senses. Therefore the murid is required to leave everything related to his five senses, which are those of: eating, drinking, vomiting, making love, and of anything reaching his stomach. What is meant here, by the stomach, is the place of Divine manifestation referred to as suwayda al-qalb, and which is the mid-point of the body, also known as Insight and Discernment (basira), which can easily, and rapidly change. Therefore, the murid must protect his stomach as far as he is able to do so,. And therefore you will find that most of the muridin, as they enter to Allah in the Remembrance (ad-dhikr), close their eyes, so as to be able to be absent, and to control their senses. These are the most important practices for the Path, because the yearning of the murid can only be strengthened when he abandons all sense of things which have mastery in the material world, and this means his senses. The Mawlana ad-Darqawi, may Allah be pleased with him, said, “The senses are the dwelling place of meanings, and every meaning that comes through the senses leads to annihilation (fana’).” This is the reverse of fasting, except if the senses become the Essence of the meanings, in which case there is no contradiction between them. It has been said that this is a most valuable state, which cannot be reached by the mind, although in the beginning, the mind is a necessary factor for reaching, as has been said, “In the beginning there is a need for the mind, but in the middle and the end stages it is necessary for it to be erased, in order to reach this station, which exists behind minds.”
And know that when a woman is in the state of menstruation, her nafs becomes detached and unseated through the blood, and therefore she should stop fasting, for this period makes a veil for the nafs, and is therefore a hindrance for her fasting. And we ask Allah to protect us in all impediments; and He is the only One Who is able to do whatever He wishes.
And knows that it is disliked of the murid that anything from his senses should interfere with his Insight (basira), for the fear that this should become stamped upon his heart so that he would then be cut off from his Lord. For this reason, the Owner of the Wisdom (Al-Hikam), Ibn ‘Ata’illah al-Iskandari, may Allah be pleased with him said, ‘How can the heart be illumined when the images of creatures are reflected in its mirror?’ Because even the smallest of things has an effect on the heart. Therefore the murid should very seriously be concerned about his heart, even to standing as a guard at its door; and to do as one then said, “I stood at the door of my heart for forty years, and I pushed away from it everything that came to me, which was not for Allah.” This is how the murid should be.
Know that there are things which are reprehensible for the murid to accept, but which are forgiven of him if they are forced upon him; while there are other things which are disliked of him to do, if does them purposely;and which are forbidden for him when he continues to do them. Therefore, if certain feelings come to a person who has abandoned his senses to travel towards meanings. and if he rejects these feelings, then he is safe from tempation; but if he even casts a glance at them, this is reprehensible for him; and it becomes prohibited if he lingers with them.
As has been said, the senses are opposed to meanings, so that the murid needs to leave everything related to them, and if he gives in to even a few doubtful feelings, or if he is halted by such insignificant things as flies; or the dust on his path, these will cut him off from Allah. And we have heard about one of the Masters who told a murid to abandon his senses completely. So he threw away everything that he had, not leaving himself with anything except a needle with which to mend his outer garment. But still the murid did not receive any revelation. The Master then told him that it was the needle which he had kept, that was veiling him from his Lord. So he threw it away, and as soon as he had done that, he began to be in the witnessing.
This is an example of what results from the annihilation from the senses;; and at the same time, and on the other hand, there is the need to relinquish meanings; for whoever keeps even the most minute of things as a picture in the mirror of his heart, even if it only a hair of his body, this can become magnified to such an extent that it becomes a veil between his and his Lord. O Allah! unite us to You and keep us apart from anything which is not You. Amin.
And know, that the veils are so numerous that we cannot speak about them in any detail, but if you want to leave them, little by little, this will come about for you in repeated stages; yet also, only one intention from his heart is needed for him in order to gather together the whole world and what it contains; and to rise above it. And that is the easy Way to Allah, as He, Mighty and Supreme is He, has said, ‘Say Allah! and leave the world and what it contains, if you long for completion,’ because all reasoning which plagues the murid is contrary to his fastin.
But concerning the outside things, they cannot manifest in such a manner as to hinder fasting, for if the senses try to gain the mastery they will not find the means to do so, because in the station of transcendence (tanzih), or reaching (wusul), as Ibn al-farid said it is:
“Purity and yet no water, and gentleness and yet no love, Light and no fire, and soul and no body.”
Moreover, there would be no breaking of the fast unless his nafs returns him to his senses. But if he returns with his Lord, this is what is desired, and is referred to as the separation. In this case he should not continue fasting, for he is returning to the world, in Allah and with Him. So we leave him where is is (in breaking his fast), and in a state which would appear to be in contradiction to his obligation, but which in the Truth is not so. However, when fasting is a duty which we must not leave, let us go towards it wherever we find it; for we are under the Eyes of Allah in any place where we have knowledge of Him.
Usually the murid flees from his senses for fear that through enjoying the pleasure of their touch and taste, he will be veiled from his Lord. However, when the senses come to be the Essence of meanings, or we can say the revealed manifestation, then the murid does not emerge through this. But it is as the case of the mountain of Musa (Moses), may peace and blessings be upon him, by which we mean the existence of the complete peace and intimacy (‘uns) for Musa’s presence, which he would know about through his senses, when he asked to see Allah in His Transcendence (tashbih), according to His words: “Look at the mountain – if it remains in place, then you will see Me.” (7:143) Then when Allah was manifested in Musa’s senses, or let us say, when He revealed Himself to Musa in His World of Immanence, it replaced the World of Transcendence: “For wheresoever you turn, there is the face of Allah.” (2:112)
And it is said, “If you cross through the revealed (zahir) you will find the hidden (batin) in it, and you will then realize the Hidden because it is the Revealed. For there is no inner in what is inner, and no outer in what is outer; and this is the meaning of His words, “He is the First and the Last, the Hidden and the Revealed.” (57:3)
Then, when the murid finds his self in these meanings, this is his annihilation (fana’) in the Name of Allah, the Hidden, and if he finds that this is the Essence of the Revealed, he must return immediately to what he has witnessed. And if he does not return to it immediately, still only knowing and worshipping Allah in His Omnipotence and being ignorant of Him, and not worshipping Him in HIs Immanence (tashbih), we say, “He acknowledged meanings but was ignorant of sensory forms; and in doing this he is unconsciously giving a place to Allah.”
But the reward for the murid, who abandons the revealed world in which he sees an existence for himself, is that he finds that he cannot, in that world, be described as either existent or non-existent, because he is now veiled from Allah by that which has no existence with Him; as Ibn ‘Ata’llah, may Allah be pleased with him, said,”What shows you the existence of the Omnipotent is that He veils you from Himself by what has no existence with Him.” Then, after realizing this, the murid returns to his true existence in Allah. Therefore, you see that the completion of their Path, most knowers acknowledge the place for this Creation, just as they found, at the beginning of their Path, the necessity for seclusion (khalwa) from it; for now their existence has become a khalwa inn which there is nothing except the One; and that is the Essence. And this also means that now the murid is asked to return to the senses, as soon as he reaches to know Allah, just as before, in order to do this he was required to abandon them. About this the Master Ibn ‘Arabi said, “The Essence cannot be reached without revealed manifestations, although the human being does his utmost, even to tearing himself apart, in his endeavor to do so.”
Know, my beloved, that the judgment on he who returns to the Creation with his nafs alone, before he is drowned in seeing the Truth (al-Haqq), means that he breaks his promise and his fast, after claiming that he will not return to the Creation unless he does so in Allah alone. Therefore, in the law of the Fold he must ask forgiveness (tawba) for the contradictions and denials that have taken hold of him, and which have led him to break his promise. How can he do this? He must withdraw himself totally from everything, and abandon his feelings and his nafs, and immerse himself completely in meanings, not returning to creatures except when he is certain that they are, in Truth, non-existent. And when he is sure that all these things have left his heart, so that they do not enter his mind as an idea, or thought to make him reject what he has built up by his strength and his yearning (himma), he should fulfill what I have said; so that he returns to his true existence, and gives proof of it, without the need for any exact interpretation. But if he returns with his nafs and starts to interpret what was required of him, and he then finds that it is not as he claims, which can happen, he then has to return to where he was before, without making any interpretations, nor giving any explanations for what he has learnt. Because the knowledge of the Folk is founded on certainty, and not on the need for either approximate explanations, nor for any detailed, nor summary interpretation. As had been said before, it is, generally speaking, very difficult for the murid, in the Presence of the Names and the Attributes, to leave everything which is not Allah; and this should not be so. But, his difficulty lies in the multiplicity of the manifestations of the Names and the Attributes, which hinder him from witnessing the Essence in this world, if he is not firmly rooted in Allah. However, if he lifts himself up, and Allah grants him strength, then when the revelations come down upon him, and he travels through them, and comes to realize the Essence, he should fulfill his message, which is to manifest it in this world.
Above all, the murid has to restrain himself from seeing anything else but Allah, and to remain in this state continually. And if he finds this state of restraint pleasing he should not forsake it, nor should he try to use his efforts for anything, except Allah. By so doing he will be able to change in himself what is lower for what is higher; and the Truth, All-Mighty is He, has warned those who are not able to be patient with one kind of food (meaning the Oneness of the Essence) of the danger of the excitement, and the craving, for any other food. Allah, Praised and Exalted is He, has said, “Would you exchange what is better for what is worse? Go you down to Egypt.” (2:61) For all the appetites of the self can be found together in ignominy and debasement. Therefore, because of their selves (nufus), humiliation came to them; for abasement only comes from the existence of the self. And the wrath of Allah fell upon them. But, on the other hand, power and esteem (‘izz) come from the existence of intimacy and familiarity (‘ins). Therefore, it was said, “If you want power and honor that does not diminish, do not esteem things which die and fade away.”
In every case the murid should return to Allah and ask for forgiveness for everything that he has done; and he should begin, without delay, to mend everything that he has broken, and which breaks the fast, and which severs his promise with Allah, in His Presence. Then he will not be degraded in His Eyes. However, any sins which the murid may have committed before entering into the Presence of Allah do not damage him, because in that case he was far away from Him; and this is the opposite for he who is sitting on the rug of proximity, and who needs always to be wary of the state of expansion (bast), because of the hazards that lie in it.
Know then, that if the murid feels grief or distress for any misdeeds which break his fast, he should return and make the intention to be for Allah alone. Then he returns with his heart, and with the help of his beloveds, who have clean and pure hearts, asking them to return him to his former station (maqam); and he should provide for them generously, for they are the Ambassadors of Allah between Him and His Creation. This he can do by feeding sixty poor brothers (fuqara) who know about his situation. And there should be one of them whose asking (du’a) is accepted by Allah, and before whom they swear, by Allah, and before whom they swear, by Allah, that he is free of his former sinful state, so that he raises him up to Allah and heals him of his misdeeds. For everyone who is for Allah, Allah is for him. Then understand! And Allah is the One Who helps.
Allah
1. The owner of the ‘ayn was the soubriquet (kunya) given to Sidi ‘Abd al-Qadir al-Jilani, may Allah be pleased with him, because many of his poems ended the lines with a word beginning with the letter ‘ayn.