• ‘Islam has been founded on five pillars-to be a witness that there is no God but Allah and that Muhammad is the Messenger of Allah ; and saying the Prayers (in congregation); and paying the Zakāt; and the Hajj; and fasting in its month.’ (Bukhari: Vol. I; the Book of Faith)
• “Until his death, it was a habit of the Holy Prophet^sa to sit for i`tikaaf in the last 10 days of Ramadan. After his death, his wives also followed this Sunnah.” (Sahih Bukhari, Sahih Muslim)
• “I have been told that Lailatul Qadr (Night of Destiny) is in the last 10 days of Ramadan. Whoever wants to sit for i`tikaaf, should sit in these 10 days.” (Sahih Muslim)
• “We sat for i`tikaaf with the Holy Prophet<sup>sa</sup> in the middle 10 days of Ramadan. On the 20th of Ramadan we came out of i`tikaaf and the Holy Prophet^sa said that I saw Lailatul Qadr in my dreams, but I cannot remember the day. But, I remember that in this night I am prostrating in water and mud (meaning it would rain). So, you should search for Lailatul Qadr in the odd days of the last 10 days." (Sahih Bukhari and Sahih Muslim)
• “Huzoor^sa always used to perform i`tikaaf for 10 days in the month of Ramadan. The year in which he passed away, he sat for 20 days.” (Sahih Bukhari)
• "The Holy Prophet<sup>sa</sup> used to perform i`tikaaf in every Ramadan and when he would offer Fajr prayers he would sit in his place of i`tikaaf." (Sahih Bukhari)
• “When Huzoor<sup>sa</sup> used to make the intention of i`tikaaf, he would go to the place of i`tikaaf which was prepared after offering Fajr prayer.” (Sahih Muslim)
• “There is no i`tikaaf except in a Jami` Masjid.” (Abu Dawud)
• “Whoever sits for i`tikaat for one day only for the sake of the pleasure of Allah, Allah places between him and Hell a distance of 3 ditches equal to a length of more than the distance between the East and the West.” (Durr-e-Manthoor)
• “A person who performs i`tikaaf becomes protected from the attacks of sin. He will get the reward of the good deeds which he did before i`tikaaf as if he is still performing those deeds.” (Ibn Majah)
• “It is the Sunnah for a person in i`tikaaf that he does not go to visit a sick person, attend a funeral, go unto his wife, and to not leave the mosque unless for human necessities such as to urinate. For i`tikaaf, fasting is mandatory. One should sit in i`tikaaf in a mosque where congregational prayer is offered.” (Abu Dawud)
  

Promised Messiah (as)

• The Arabic word ramadan refers to the heat of the sun. In Ramadan, a person retrains themselves from food and drink, and all other physical pleasures. Further, an individual develops within themselves a burning passion and fervor to fulfil the commandments of Allah Almighty. Therefore, spiritual and physical warmth and heat constitute the Arabic word known in dual form as ramadan. It is my view that those lexicographers who suggest that the word ramadan gas its etymological roots in the fact that this was a month of heat is incorrect, because this is no distinguishing factor in Arabia. Spiritual 'heat' refers to the spiritual fervour and joy, and religious zeal. The word ramadan also alludes to that heat which causes rocks and the like to become heated (Al-Hakam vol 5 No.27, dated July 1901. pp. 1-2)
• “Sincerely observe your fasts for the sake of God. Let everyone who is liable to pay the Zakat do so and anyone upon whom the Hajj has become obligatory and who face no hindrance ought to perform the pilgrimage.” (Noah’s Ark, p. 26)
• "To be moderate in eating and drinking and to bear hunger and thirst are necessary for the purification of the spirit and promote the capacity for visions. Man does not live by bread alone. To discard all thought of eternal life is to invite Divine wrath. (1906 Jalsa Salana Speech, Al-Badr, 10^th January 1907, p. 15)
• "It should be remembered that the fast does not mean merely that a person should abstain from food and drink over a certain period. During the fast one should be occupied greatly with the remembrance of God. The Holy Prophet^saoccupied himself greatly with worship during the month of Ramadan. During that month one should discard one’s preoccupation with eating and drinking; and cutting asunder from these needs should address oneself wholly towards God. (1906 Jalsa Salana Speech, Al-Badr, 10^th January 1907, p. 15)

Khulafa

• Blessed month of Ramadan: Summary of Friday Sermon, August 28th, 2009
• Excellence of fasting during Ramadan: Summary of Friday Sermon, September 21th, 2007
• Excellence of fasting during Ramadan: Summary of Friday Sermon, September 14th, 2007
• Find Al Islam’s Dars-ul-Quran archive here.
• Dars-ul-Quran and Ramadhan Concluding Prayers, lead by Hadhrat Mirza Masroor Ahmad, August 2011
• Dars-ul-Quran and Ramadhan Concluding Prayers, lead by Hadhrat Mirza Masroor Ahmad, September 2009
• Dars-ul-Quran and Ramadhan Concluding Prayers, lead by Hadhrat Mirza Masroor Ahmad, October 2008
• Dars-ul-Quran and Ramadhan Concluding Prayers, lead by Hadhrat Mirza Masroor Ahmad, November 2003 
  

For Kids

• Fasting – from An Elementary Study of Islam
• Presentation: An Elementary Guide to Ramadan (pptx)
• Presentation: Ramadan for Kids (pptx)

Moon Sighting

• Sighting of the New Moon (article)
• Ramadhan and Moon Sighting (Video)
• Factors in the sighting of New Moon

Fasting - More articles

• Ramadhan and its Blessings by Sheikh Mubarak Ahmad
• Video: Questions about Ramadhan on Faith Matters
• Religious History of Fasting by Zia H Shah

Regarding travel during Fasting

If one is going to stay somewhere for 15 days or more, he should make preparations for Sehri and should fast. (pp. 289-290) From the writings of Promised Messiah (as)

Promised Messiah (as): “Whoever fasts while he is sick or is on a journey is disobedient to Allah because He has made it clear that such a person should not fast. When the person becomes healthy and completes the journey, he should fast. Salvation is only from blessings and cannot be achieved from pushing your own actions. The rule is general, there is no exact amount of travel or sickness. If a sick person or a person travelling fasts, it is necessary that a judgement of disobedience be put upon them.” (Badr, 17th October 1907)

The prohibition of fasting on a journey is not optional; it is a commandment

The Promised Messiahas was enquired regarding the injunction about keeping a fast while traveling. Huzoor(as) said, “The Holy Quran tells us:

فَمَنْ كَانَ مِنْكُمْ مَّرِيْضًا اَوْ عَليٰ سَفَرٍ فَعِدَّةٌ مِّنْ اَيَّامٍ اُخَرَ

[‘… but whoso among you is sick or is on a journey shall fast the same number of other days.’ (Surah Al-Baqarah, Ch.2: V.185)]

“This means that the one who is sick or on a journey should not keep a fast. This verse possesses an injunction. Allah the Almighty has not said that whosoever has the strength may observe the fast and the one who lacks that strength should refrain from it. In my view, a traveler should not fast, but it is the practice of some people that they do observe fasts on journeys. Considering this routine of observing fasts while traveling, there is no wrongdoing in that, but still one should act upon the injunction ‘Iddatun Min Ayamin Ukhar’ [the same number of other days].”

Upon this, Maulvi Nuruddin Sahibra expressed that one should observe a few fasts on days of the other months as well.

The Promised Messiahas said on one occasion:

“The one who observes a fast while on a journey, experiencing great difficulties, instead of winning His delight through submission to His commandments, attempts to please Allah the Almighty arbitrarily. This is an erroneous act. True obedience lies in submission to Allah the Almighty’s commandments and prohibitions. (Al Hakam, 31 January 1899, p. 7)

A traveler or an ill person should not fast

Upon learning that Sheikh Muhammad Chatu Sahib and friends had arrived from Lahore, the Promised Messiahas, according to his excellent morals, stepped outside his residence. The purpose behind it was for a leisurely walk, but in doing so, the crowd of people would also be afforded the opportunity to meet the Promised Messiahas. Many people were already aware that the Promised Messiahas would come out, therefore, many people had gathered in the small mosque [Masjid Mubarak, Qadian]. When the Promised Messiahas exited his residence, companions thronged and rushed towards him. After greeting Sheikh Sahib, the following conversation ensued:

Huzoor(as): How are you? You are an old friend of ours.

Baba Chatu: I am well, thank you.

Huzoor(as): (Addressing Hakim Muhammad Hussein Qureshi Sahib) Please see to it that our guest is made comfortable and arrangements for his food and sleeping area are made. If you require anything, do inform me and make it clear to Miyan Najmuddin to prepare meals according to his liking.

Hakim Muhammad Hussein: Very good Huzoor. Insha-Allah there will be no problem.

Huzoor(as): (Addressing Baba Chatu) As you are on a journey, I assume you are not fasting?

Baba Chatu: No. I am, in fact, fasting.

Huzoor(as): The fact of the matter is that taqwa [fear of God] is in acting upon the conveniences provided by the Quran. God has granted permission to the traveller and the sick to observe their fasts at other times. Therefore, this permission should be acted upon as well. I have read that some people of influence have the view that if a traveller or a sick person fasts, it is a sin. After all, the objective is to attain God’s pleasure, and not one’s own pleasure. God’s pleasure is in His obedience; whatever command He gives should be followed, and self-made interpretations should not be made. He has given this exact order:

مَنْ کَانَ مِنْکُمْ مَّرِیْضًا اَوْ عَلیٰ سَفَرٍ فَعِدَّةٌ مِّنْ اَیَّامٍ اُخَر

[Whoso among you is sick or is on a journey shall fast the same number of other days. (Ch.2: V.185)]

There is no further condition about what sort of journey it should be or how ill one should be. Neither do I fast while I am travelling, nor do I fast when I am sick. I am not feeling well today, therefore I am not fasting. Walking makes me feel better, that is why I am about to set out. Will you join me?

Baba Chatu: No, unfortunately I cannot go. But you should proceed. Although [not fasting while travelling] is a command, if there is no discomfort in travel then why should the fast not be observed?

Huzoor(as): That is your opinion. The Holy Quran does not allude to the subject of discomfort or lack thereof. You are now advancing in age and cannot trust life. Thus, man should adopt the path that pleases God Almighty and attain the right path.

Baba Chatu: This is why I have come, to benefit from your wisdom. If this is the true path, then I would not desire to die an ignorant death.

Huzoor(as): Yes, this is a very good thing. I shall set off now. You should get some rest. (Having said this, Huzooras left for a walk.)

(Al Hakam [Urdu] 31 January 1907 p. 14)

There was once a discussion on the subject of fasting whilst sick or on a journey. Hazrat Maulvi Nuruddin Sahibra said, “Ibn-e-Arabi has stated that even if a sick or travelling person fasts during Ramadan, it still is mandatory for them to keep the remaining fasts, after their health restores in the days that follow Ramadan. This is because God Almighty has stated in the Holy Quran:

فَمَنْ کَانَ مِنْکُمْ مَّرِیْضًا اَوْ عَلیٰ سَفَرٍ فَعِدَّةٌ مِّنْ اَیَّامٍ اُخَر

[So whoso among you is sick or is on a journey shall fast the same number of other days. (Ch.2: V.185)]

Huzoor(as) said, “Whosoever is sick or travelling during Ramadan, it is mandatory for such a person to keep fasts in the days after Ramadan. God did not state that those people [on a journey or those who are sick] who fast during Ramadan out of stubbornness or personal choice, should not make up for the affected days after Ramadan. It is a clear command of Allah the Almighty that the fasts should be made up in the days after Ramadan, and making up of fasts in the other days becomes mandatory.

“If a person keeps fasts during Ramadan in these two states, then that is at the discretion of that person. They will still have to make up for them later, when they attain health. Simply by keeping fasts in Ramadan while sick or on a journey would not invalidate God’s injunction of making up for them later.”

The Promised Messiah(as) states, “Whosoever fasts in Ramadan during sickness or journey clearly disobeys the command of God. God has clearly said that the sick and travellers should not fast. A sick person should fast after recovering from sickness and the traveller should fast after completing the journey. This injunction should be heeded, for repentance is through the grace of Allah and not by a forceful exhibition of one’s physical strength. God has not specified what the length of the journey should be, nor has he set a criterion for the degree of sickness. The injunction is general and thus, if a person keeps a fast, they are succumbing to transgression against the command of God.” (Badr, 17 October 1907, p.7)