Fasting is not just about enduring hunger and thirst, but also a spiritual journey towards closeness to Allah SWT. In his book “Spritualitas Ibadah: Memahami Keindahan dan Kedalaman Makna Shalat, Puasa, Zakat dan Haji” Prof. Yunasril Ali, Professor of Sufism at UIN Syarif Hidayatullah Jakarta, explains that there are 3 Levels of Fasting, which determine the spiritual quality of a Muslim. (find this book collection >>)

1.) Beginner Level Fasting ('General)
Fasting at the beginner or lay level consists of two groups. First, the group of people who fast because of the influence of the environment alone so that his fast deserves to be called traditional fasting. He fasted because of the influence of parents or surrounding communities who have been fasting for generations. Because many people fast, he followed suit. He does not have the slightest knowledge about fasting, and so on. For him, he feels enough just to fast. His fast will not have any impact except hunger and thirst. Secondly, there are those who fast with knowledge of the basics of fasting, such as the conditions, pillars, and what invalidates fasting. So, the fast they do is valid and in accordance with the direction of the Shari'ah. It's just that, they are only concerned with outward religiosity, has not entered the real purpose of religious life. Therefore, fasting like this is categorized as general fasting or beginner fasting (bidayah), because it only meets the basic criteria for fasting..

Menurut al-Ghazali, puasa tingkatan umum ini ditandai upaya menahan perut dan syahwat. Sebagian ulama menyebut puasa tingkatan ini dengan sebutan puasa syariat, karena pelakunya mementingkan penegakan aturan syariat. Apabila aturan syariat telah ditegakkan, kewajiban pun selesai. Ia sama sekali tidka memikirkan apakah puasanya berdampak kepada tercapainya ketakwaan atau tidak, dan apakah puasa membuatnya mampu mengendalikan diri di hari-hari selain Ramadhan atau tidak.

In addition to trying to fulfill the Shari'ah, people at the general fasting level also want to gain as much reward as possible. The motivation to gain merit is very important for beginners, because for them, happiness is physical happiness. Everyone will strive to achieve the happiness they desire. The desire of beginners is physical happiness. Therefore, the Prophet Muhammad (PBUH) energized their worship with material rewards. Ali bin Abi Talib likened them to merchants who want profit from every transaction. Or, they are like children who are eager to do something if promised a reward. For example, a child will be eager to complete homework if promised a reward.

2.) Specific Level of Fasting
According to al-Ghazali, the difference between the general level and the special level lies in the self-restraint that each does. Meanwhile, the special class fasts by refraining from everything that invalidates the fast, along with refraining from all bad deeds. He restrains the eyes, tongue, ears, feet, hands and other limbs from evil.

At this level, the fasting person not only controls his limbs from eating, drinking and intercourse, but more broadly controls psychological desires from various things that harm humans. That is why the Prophet Muhammad SAW said, “Whoever cannot leave dirty words and dirty deeds then Allah SWT has no interest in his fast from eating and drinking.” HR. Bukhari.

Some also refer to this intermediate level as tarekat (tareqah) which literally means the path. However, the road referred to here is not as big as the highway (shari'ah), because it is only traveled by a handful of people who desire closeness to Allah SWT. They are commonly called salik. According to Sayyid Haydar Amuli, safety on the road can be achieved if the salik is able to control his five inner senses during the journey.

• First, the salik must control the power of the mind so that it does not dwell on things that are not beneficial or anything that does not bring him any good. The mind was created to lead man on a journey towards the ultimate goal. Thus, we should use the mind in accordance with the function for which it was created.
• Secondly, the salik must control the memory in accordance with the function of its creation, which is to maintain knowledge (makrifat) about Allah SWT, rational knowledge, and other knowledge. Memory is a storage cabinet for the mind. The mind is created to think about something, and the results of that thinking are then stored in memory. And of course, the most appropriate storage in that cupboard is divine makrifat.
• Third, the salik must control the power of imagination so that it is not used on something that is not in accordance with the function of its creation. The power of imagination should not be used to imagine something that is not permitted by Allah SWT, because it means a violation of the function of creation. Imagination can be controlled by remembrance of Allah SWT, and remembrance of Allah SWT is controlled by the mind. Meanwhile, the mind is under the intellect, which is a human helper.
• Fourth, the salik must control the power of illusion so that it does not give birth to hatred towards a person or a group. therefore, like imagination, illusion must be controlled by dhikr.
• Fifthly, the salik should control the combining senses - which bring together illusion and imagination - from showing form and meaning to the soul, as they will hinder the spiritual journey.

3.) The Special Level of Fasting (khusush al-khushush)
The final level (nihayah) which is the peak of human achievement in the journey towards Allah SWT. For people who have reached this level, in addition to controlling themselves from everything that invalidates the fast, he must also control psychological desires so as not to think of everything other than Allah SWT.

This final level is also called the level of tahaqquq (proof) or haqiqah (essence). The essence is the appreciation of the Shari'ah. Or in other words, sharia is the outward form of something, while the essence is its inner meaning. If the sharia of fasting is to refrain from everything that invalidates it according to the law, then the essence of fasting is self-control to maintain human dignity.

The people who are able to penetrate the essence are the wise, or the khawwash al-khawwash, because the peak of the essence is the achievement of makrifat. The essence can only be penetrated by the opening of the veil (kashf) between the servant and his Lord.

Fasting at the hakikat level is spiritual fasting, while fasting based on formal rules is sharia fasting. However, between sharia and essence always can not be separated from each other. Therefore, the essence cannot exist without sharia and sharia becomes empty without the essence.

In the Sufi formulation it is said: “Any law without essence is void, and any essence without law is void”.

*RMr

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