In Islam, the relationship between a believer and Allah (God) is direct.

The Quranic message, revealed as divine guidance, urges us to engage with its words honestly and personally, without layering human constructs upon the command of God. Below is a literal exploration of the verses regarding fasting, free of external interpretations or centuries of tradition-based practice.

Literal Quranic Verses on Fasting

The core verses on fasting appear in Surah Al-Baqarah (2:183–185). Let us look at them exactly, without commentary1:

1. 2:183
   “O believers! Fasting is prescribed for you—as it was for those before you¹—so perhaps you will become mindful ˹of Allah˺.”

2. 2:184
   “˹Fast a˺ prescribed number of days.¹ But whoever of you is ill or on a journey, then ˹let them fast˺ an equal number of days ˹after Ramaḍân˺. For those who can only fast with extreme difficulty,² compensation can be made by feeding a needy person ˹for every day not fasted˺. But whoever volunteers to give more, it is better for them. And to fast is better for you, if only you knew.”

3. 2:185
   “Ramaḍân is the month in which the Quran was revealed as a guide for humanity with clear proofs of guidance and the decisive authority. So whoever is present this month, let them fast. But whoever is ill or on a journey, then ˹let them fast˺ an equal number of days ˹after Ramaḍân˺. Allah intends ease for you, not hardship, so that you may complete the prescribed period and proclaim the greatness of Allah for guiding you, and perhaps you will be grateful.”

From these verses alone, we see:

• Fasting is prescribed.

• It relates to an event: Revelation of the Quran in Ramadan.

• There is mention of a new moon to mark Ramadan.

• Illness or travel allows postponement.

Notice that nowhere do these verses explicitly mandate an annual or strictly lunar-cycle observance. The text does not define the “month” in terms of a recurring yearly event, nor does it describe an absolute, rigid calendar structure.

A Direct Connection to God

Islamic belief is that each person stands before Allah without intermediaries. Therefore, each believer is encouraged to read and follow the literal word of the Quran to the best of their honest understanding. When the Quran says:

“So whoever sights [the new moon of] the month, let him fast it…” (2:185)

it tells us that fasting aligns with recognizing a sign (“the new moon”). Beyond that, the text remains silent on turning this into a regulated, cyclical requirement every year. Such a structured, annual Ramadan practice stems from human tradition, not the explicit statement of Allah in the Quran.

Freedom from Human Constructs

Over time, cultural norms and scholarly commentaries have built a system prescribing exactly how, when, and why to fast—forming a yearly tradition. While such traditions may be meaningful for many, they are still human constructs beyond what the literal text says.

This article aims to free minds from any compulsion that stems only from centuries of human interpretation. If a believer finds direct resonance with an annual fast, they are free to practice it as a personal choice. However, the Quran itself does not explicitly command an “annual Ramadan,” nor does it forbid fasting in different patterns.

Illness and Exemptions

The Quran only specifies “illness” or “travel” as reasons to postpone fasting. It does not distinguish physical, spiritual, or mental conditions:

“…whoever among you is ill or on a journey – then an equal number of other days…” (2:184)

The text makes no further classifications. Thus, all forms of illness—body, mind, or spirit—can be seen as covered by this general exemption. It remains a personal, 1:1 responsibility for the believer to judge their capacity honestly before God.

Why “Intermittent Fasting Is the New Ramadan”?

Intermittent fasting, in a purely literal sense, can align closely with the Quran’s guidance to fast periodically—be it a few days, or whenever one “sights the new moon.” It strips away extra rules and conditions. This approach highlights:

• Fasting as an act of devotion and self-purification.

• Fasting as flexible and personal, accommodating illness, travel, or any genuine inability.

• Fasting that is God-centered rather than tradition-centered.

This idea is simply an invitation to revisit the Quranic verses literally, see fasting’s deeper spiritual dimension, and practice it in sincerity without feeling forced into a single annual cycle.

Conclusion

Islam is a faith centered on direct communion with Allah. When we examine the Quran literally, we see that:

1. Fasting is commanded, yet no strict annual routine is enforced.

2. Ramadan is mentioned as the time of revelation, tied to the new moon, but not tied explicitly to an annual event in the Quranic text alone.

3. Illness—of any sort—is a clear basis for exemption.

May this encourage every Muslim to engage the Quran’s words with an open heart, free of inherited biases or rigid customs. Indeed, no one can interpret the divine will better than the honest, direct relationship a believer has with God.

Ultimately, the choice is yours. If yearly fasting resonates with you, embrace it. If another pattern of fasting seems more aligned with the literal text and your spiritual journey, pursue it earnestly and transparently before Allah.

“Allah intends for you ease and does not intend for you hardship.” (2:185)

This ease is found in the liberating message of the Quran: that your faith, worship, and fasting remain a personal, unfiltered connection between you and your Creator.

Thanks for reading. Please leave me a comment with your thoughts.