ALTHOUGH 'Fasting' and 'Roza' are synonymous, there is a gulf of difference between these two. Roza is a Persian word whose equivalent in Arabic is Saum. These two must not be equated with mere abstention from food and drink
Al-Siyam (Siyam is the plural of Saum) is something much more sublime, more solemn than mere fasting." It is an armour," declares the holy Prophet Muhammad (pbuh), "with which one protects oneself."(Bukhari). Rozah calls for full exercise of self-restraint on all the senses and limbs, a total and absolute control on all evil acts and unbridled thoughts -- control of not only wrath, malice, arrogance, greed, jealousy, hatred and enmity but of all indecent and unholy dreams and desires. The holy Prophet (pbuh) ordains: "So let not him act in an ignorant manner; and if a man quarrels with him, he should say twice, "I am fasting."(Bukhari). Abu Huraira (RA) testifies that the Apostle of Allah (pbuh) said: "He who does not give up falsehood and act according to it, Allah has no need of his giving up of his food and drinks."(Bukhari).
Ramadhan is derived from the word Ramz which means 'to burn', 'to scorch'. A Rozdar in the holy month of Ramadhan tries his best to 'burn' all his evil thoughts and indecent acts in the flame of Taqwa or self-restraint. The emotional exuberance and selfish recklessness of his sinful life shed many of its leaves and petals in the spiritual hot blasts of the unique austerity known as Saum. Cleansing his body and soul through the 'scorching' but sublime 'heat' of Rozah, a Muslim turns himself into a Rameez, a person ready for 'the bliss of the touch of the One in the play of the many.'
Islam introduced a new meaning, a new vision, a new idea, a new spirit into the institution of Fasting. For the first time in history, Fasting was blessed with a systematic regulation, a scientific method, a noble justification. In the days before the holy Prophet Muhammad (pbuh) Fasting meant the suffering of some privation in the hours of mourning and sorrow. Islam introduced a revolutionary innovation. Al-Siyam stood not for mere suffering or abstinence but for an institution for the uplift and spiritual evolution of the human soul. A Muslim Fast never indicates mere abstention from food and drink and sex, and Fasting in Islam is never meant for self-torture. It is undoubtedly stricter than other fasts, but it also provides alleviations for special circumstances.
The restraint from the animal instincts for food, drink and sex enables the attention of a man or woman to be directed to higher and nobler aspects. Fasting in the light of Islam helps him or her overcome lusts and thereby sets us at the mouth of the road leading to perfection -- perfection to be achieved through Taqwa and Tarawwi, prayers and penance, contemplations and acts of charity, not of the showy kind, but by seeking out those really in need. The Taqwa or self-restraint indeed has to be a voluntary effort comprising the elements of caution, alertness and fear of Allah. Benign Providence really loves this glorious and voluntary effort by his Banda. In the words of the holy Apostle of God : "By He, in Whose Hands Muhammad's soul rests, Allah prefers the bad breath of one who fasts to the fragrance of musk."(Bukhari and Muslim)
Al-Siyam or the Fasting during the holy month of Ramadhan, one of the five pillars or Arkan of Islam, is obligatory for every adult Muslim provided he or she is in full possession of his or her faculties. There are however exemptions for temporary causes, such as menstruation or child-birth bleeding and persons in sick-bed or on a journey. The exemptions clearly signify that Allah never wants His Bandas to suffer and undergo self-torture.
Imam Ghazzali (RA), the famous scholastic divine, perhaps the greatest theologian of Islam and the exponent of mystico-psychological ethics, claims that Saum in the month of Ramadhan represents one-fourth of faith, for the holy Prophet (pbuh) said : "Fasting is one-half of endurance," and the Apostle also said :"Endurance is one-half of faith."
Imam Ghazzali explains the special meritoriousness of fasting by the fact that, unlike all other devotional acts, it is visible only to Allah. Futhermore, it is a potent means of defeating Satan. For the passions that are Satan's weapons are strengthened by eating and drinking. To beat down God's enemy is to assist God. He speaks of "the mysteries of the fast." The renowned orientalist Gustav Edmund von Grunebaum analyses Ghazzali's interpretation very minutely in his Muhammadan Festivals. "Ghazzali," writes Grunebaum, "makes it clear that punctilious observance of the external law does not exhaust the real intention of the Lawgiver.
Actually, Fasting has three degrees: First, that of the common crowd which does not go beyond literal execution of the stipulations of the law. The second consists in keeping all one's senses and members (away) from sin. The third implies abstention from all aspirations regarding this world and withdrawal of the heart from everything except the Lord. On this level the fast is broken by thinking of anything but God, the Last Day, and the world in relation to them. This is the station of the prophets and saints – it represents the realization throughout life of the Koranic injunction: "Say: "Allah", and leave them (i.e. mankind) to plunge in vain discourse and trifling."(6:91)
It has been said: "How many fasters there are for whom only hunger and thirst are the results of their fast!" No wonder, Abu Huraira (RA) reported God's Messenger (pbuh) as saying, "Many a one who fasts gets nothing from fasting but hunger and thirst, and many a one who prays during the night gets nothing from his night prayers but wakefulness."(Darimi transmitted it).
Al-Siyam in the holy month of Ramadhan is indeed something unique. It enjoys in the eyes of Allah a Divine Grace unparalleled by any other act of piety and worship. According to a Qudsi Hadith (utterances attributed to Allah outside the Holy Quran). The last and greatest Prophet of Allah (pbuh) said: "A man's work belongs to him. Every good deed a son of Adam does will be multiplied, a good deed receiving a tenfold to seven hundredfold reward. Allah has said, "With the exception of Fasting, for it is done for My sake. Fasting belongs to Me and I repay."(Bukhari and Muslim).

The writer is a former Director General Islamic Foundation Bangladesh.