The Metaphysics of Fasting

This study investigates the metaphysics of fasting according to the hugely influential mystic Muhyi al-Din ibn ‘Arabi (d. 638/1240). Ibn ‘Arabi argues that fasting holds an unparalleled position in ritual worship. While his predecessor Abu Hamid al-Ghazali (d. 505/1111) in his magnum opus—The revival of the religious sciences (Ihya’ ‘ulum al-din)—addresses the ethical dimension of fasting, Ibn ‘Arabi’s concern is the metaphysical reality of it. There are six principal reasons Ibn ‘Arabi gives for fasting being superior to other forms of worship, all of which revolve around fasting’s uniqueness that adverts to the uniqueness of God: (1) Fasting is elevated because God has connected it to Himself in prophetic traditions. All other acts of worship are connected to humans. Fasting is thus elevated from the servant to God. (2) Fasting is not an action like other forms of worship; it is an inaction since it entails refraining from eating, drinking, and sexual intercourse. This makes its essence incomprehensible as it is not an entity but the lack of one. The incomprehensibility of the essential inaction of fasting connects it to the incomprehensibility of God. (3) Fasting, insofar as it displays independence from food, drink, and sexual intercourse, mirrors the divine attribute of true independence from all things (samadaniyya). (4) Fasting is described as a shield (junna) in prophetic traditions because although it is not an action in itself, the state of fasting becomes a protection against evil actions. Awareness of God (taqwa), likewise, protects against evil actions. Thus, fasting is related to God as it begets awareness of God. (5) The breath of the person who fasts, though malodourous to humans, is said to be fragrant for God by Prophet Muhammad. This ‘fragrance’ is produced by the breath of the person who fasts, which adverts to the Breath of the Compassionate (nafas al-Rahman) that brings all things into existence according to Ibn ‘Arabi. (6) The people who fast shall enter heaven through the Gate of Rayyan (quenched thirst) as reported in prophetic traditions. Ibn ‘Arabi argues that the quenching of thirst represents an endpoint or ‘perfection’ (kamal) after which one does not require more drink. This ‘perfection’ (of satiation) mirrors God’s perfection. Fasting is the only form of worship that has a gate that alludes to its perfection, which demonstrates that it is unique. In all these ways, then, there is nothing like fasting, which connects it to God because there is nothing like God.