Bismillāhir al-Raḥmān al-Raḥīm.
Fasting in Ismailism.
With the respect and blessings of my teachers (PIRS), I seek knowledge in the presence of the Imam of the Time, so that this humble servant may receive even a little understanding.
Āmīn.
Often, Ismailis are asked:
“Do you keep fasts in the month of Ramadan or not?”
It is natural for such a question to arise, and there is nothing unusual about it.
However, it is also important that a clear and thoughtful answer be given.
If by fasting one means observing the thirty days of the month of Ramadan,
then no one has placed any restriction on the Ismaili Jamat.
We may fast if we wish. In fact, it was once asked in a multi-faith setting to Imam-e-Zaman, Shah Rahim (ṣalawātullāhi ʿalayhi),
and he graciously indicated:
“No one is stopping you from having a fast; in fact, my father, the 49th Imam, observed the fast for the full month.”
When the Imam speaks,
often there is wisdom conveyed in subtle language
so that we may reflect deeply.
While fasting in Ramadan is permitted, it is not prescribed as an obligatory practice for us.
Before proceeding further, let us reflect upon a verse of the Holy Qur’an:
“O you who believe! Fasting is prescribed for you as it was prescribed for those before you, so that you may attain taqwa (mindfulness of Allah).”
— Surah al-Baqarah, 2:183.
Here, the purpose of fasting is clearly stated: taqwa — mindfulness, God-consciousness, and self-restraint.
The aim is that we become mindful not only for a limited number of days, but throughout 24 hours and 365 days — conscious of Allah and His creation.
It is to cultivate reflection within us, to develop the quality of research and understanding, and to cleanse the impurities that may accumulate in our minds and hearts.
Fourteen centuries ago, human societies were very different. Knowledge was limited.
Health awareness was minimal. And people often lived strongly under instinctual impulses.
According to the needs of that time, discipline in eating and drinking was prescribed
so that people could cultivate taqwa and self-control.
As time progresses, societies change. Thinking evolves. Knowledge expands.
Today, many of us follow diet plans, study nutrition science, and are increasingly health-conscious.
Therefore, in our present age, the greater challenge may not simply be restraining the mouth from food and drink.
Fasting remains essential — but it becomes the fast of the intellect, the fast of the senses, the fast of character.
When one observes the fast (roza) of shunning all worldly pleasures, the inner (batuni) eyes and ears do get opened.
Imam Sultan Muhammad Shah (Allaihi Sallam).
Hazrat Imam Sultan Muhammad Shah Aga Khan III guided that:
“In my Ismaili Path (dharam) keeping the fast is not obligatory (wajib). Again, some people fast seven days and others throughout forty days—this is not obligatory… The manner of fasting for a mu’min is the fast of the eye, of the hand, of the mouth, of the foot, and then learning the essence… Observe a fast wherein besides me, besides Hazar Imam, you do not have faith in anyone else and you keep a clean heart and do not tell lies.”
Imam Sultan Muhammad Shah.
Mumbai, March 16, 1902.
Translated by Khudabux Talib.
“The fast of a true believer is 24 hours a day and 365 days a year.”
He spoke of the fast of the hands, the feet, the mouth,the ears,
and the eyes.
For example:
Not going to places of wrongdoing.Not engaging in dishonesty or deceit.
Avoiding intoxicants and harmful addictions. Neither speaking nor listening to gossip.
Not using abusive language, nor entertaining it. Not casting impure glances.
Guarding every limb from wrongdoing.
If we reflect honestly,perhaps we are still learning how to practice even a small portion of this higher fast.
Living in the material world, we sometimes become so absorbed in outward forms
that we overlook the inner essence.
“As for fasting of this jama‘at, whereas in the realm of the shari‘ah, out of twelve months which make up the year, for one month, from dawn to dusk, one closes his mouth against eating and drinking, the rule of this jama‘at requires that during the whole of one’s life one is not permitted to abandon the true fast even for the twinkling of an eye. They keep not just one organ of the body closed, but rather all seven external and internal organs against that which God has prohibited, so that they may always preserve a state of fasting.”
Imam ‘Ala al-Din Muhammad of Alamut.
Nasir al-Din Tusi, Representation Number 28 in The Paradise of Submission.
In today’s time, one of the greatest sources of distraction for all of us
is the screen — the internet, social media, and endless streams of content
that not only disturb the mind but also consume our valuable time.
Hazarat Imam Imam Sultan Muhammad Shah (allaihi Sallam) further said in his farman:
“Life (duniya) is for two days; be mindful of becoming pure through performing ‘ibadat. A haqiqati mu’min does not fast only in the month of Ramadan, he fasts continuously for 360 days, that is, year-round. To not commit any bad deeds for three hundred and sixty days — this is the fast; to not hurt anyone — this is the fast. The fast is not to seal one’s mouth and not eat, while committing other sins and misdeeds. This is a fast of thought (khayal). Always be mindful of your thoughts. Be mindful so that no bad intention arises in your heart, so that no thought of envying someone enters your heart.”
Imam Sultan Muhammad Shah Aga Khan III.
Mombasa, November 2, 1905.
Translated by Khudabux Talib.
When Imam Sultan Muhammad Shah (ʿalayhi al-salām) spoke of every form of fasting,
how can we justify consuming harmful or indecent content on our devices?
Sometimes we pay for entertainment that normalizes abusive language and vulgarity,
and slowly we begin to adopt those habits ourselves.
At times, even things that are not worth sharing are forwarded without reflection.
Imam Sultan Muhammad Shah further explained that
The Prophet had ordered the zahiri fasting to discipline the body, but the spiritual or haqiqi fasting of the human soul is obligatory upon all Ismailis at all times:
The Noble Messenger gave the order (hukm) to keep the fast. The fast is meant to work the body. It is obligatory (wajib) to exercise taqiyyah so that others don’t speak ill behind your backs. For you haqiqatis it is necessary (lazim) to fast the whole year of three hundred and sixty days. This fast is:
To not speak lies.
To not cheat anyone.
To not speak ill behind anyone’s back.
In this manner the haqiqi fast of three hundred and sixty days is obligatory (fard) for Ismailis.
Imam Sultan Muhammad Shah Aga Khan III.
Mombasa, November 2, 1905.
The Haazir Imam, Shah Rahim (ṣalawātullāhi ʿalayhi), has emphasized reducing screen time.
Behind this guidance lies deep wisdom — not merely outward discipline,
but inner taqwa.
If we spend hours absorbing harmful content, then we must gently ask ourselves, will abstaining from food and drink alone bring true mindfulness?
This does not mean we must abandon movies or series entirely. We can enjoy entertainment for relaxation or learning.
But as we move forward in modern life, we must ask ourselves whether we are preserving the ethical guidance given to us by our Imam.
Entertainment does not mean vulgarity. If vulgarity is considered entertainment, perhaps that understanding has slowly influenced us without our awareness.
True entertainment can be wholesome — light-hearted joy that harms no one
and does not disturb our inner balance.
It can also be intellectual and spiritual.
Many among us find peace, happiness, and deep fulfillment in ginan and zikr —
when the soul is nourished, it too is entertained in a higher sense.
Thus, reducing screen time may carry both outward and inward meanings.
In our era, one of the greatest fasts may be limiting screen usage — or ensuring that whatever time we spend yields something beneficial: knowledge, research, happiness, and sharing goodness.
Acquiring both zahiri (outer) and batini (inner) knowledge, and sharing it responsibly.
We could also discuss fasting within the dimensions of shari‘ah, tariqah, haqiqat, and ma‘rifat — but that would make this reflection very long.
Perhaps we may explore it another day, with the Imam’s spiritual help, in shā’ Allāh.
Āmīn.
In summary, for an Ismaili, fasting is a lifelong discipline —
24 hours a day, 365 days a year.
It is the struggle against the nafs al-ammārah — the commanding self that constantly pulls us away from the right path.
That inner challenge must be restrained, kept hungry from wrongdoing, so that it weakens and taqwa strengthens within us.
Āmīn.
Regarding the body, the Haazir Imam has given guidance on exercise and diet.
But regarding the soul, The 365-day fast is incumbent upon all of us —
and it is indeed difficult.
May the Imam of the Time grant us the strength and courage to observe this fast in its true meaning.
May he bless us with wisdom,taqwa, and mindfulness — so that we reflect upon both the religious and worldly dimensions of life and upon the signs of Allah in His creation.
Āmīn.
If knowingly or unknowingly we have hurt anyone’s feelings, we sincerely seek forgiveness.
Āmīn.
