Ramadan is the time when Muslims are required to fast. But we might wonder: Is our fasting accepted? Do we really observe the conditions that are essential for fasting? After all, what are these conditions? Can the fast (Sawm) of those who do not perform the prayer (Salat), talk behind other people’s back, drink Alcohol, etc. be accepted? Does it bring all the benefits of fasting on body and soul, in its real sense of the word?

Or even sometimes, some non-Muslims show interest in performing fasting (Sawm). They might want to know what it feels like to fast. To know why Muslims are so enthusiastic about this act, or as they say to put themselves in Muslims' shoes. Indeed they are welcomed to take part in this beautiful ritual. Yet, they should note that Islam has specified some conditions for fasting (Swam) to be accepted.

What Are the Conditions that Make Fasting Meaningful and Pleasurable?

1. Converting to Islam 

2. Having faith in the pillars of Islam

3. Being in sound mind and Not being unconscious [i]

4. Having the intention (Niyyah) of fasting

5. Avoiding whatever renders fasting void

6. Also, the one who is traveling, a menstruating woman, and the person who would receive harm by fasting are not required to fast.

   

    

Fasting Is a Whole Series of Actions

As stated earlier, fasting is not the mere act of not eating and drinking. Rather it is a multi-dimensional practice. Aside from being a bodily endeavor, fasting is the spiritual effort of Muslims to elevate their souls and reach Allah’s satisfaction. So, not eating and drinking will not necessarily bring about the many spiritual and psychological effects of fasting. It is a process that influences the manner and the soul of the person, with the passage of time.

It is a whole series of actions that are accepted only when one has embraced Islam previously, believes in the Oneness of Allah and performs other practical principles of Islam such as prayer (Salat) as well.

In other words, if there were no spiritual and divine side to this action, it would not be called fasting (Sawm) anymore. As Imam Ali (AS) puts: “It is possible that a person who fasts, does not receive any benefit from his/her fasting other than hunger and thirst” [2].  Why would anyone want to bear hunger and thirst just for the sake of it? There must be something to motivate one going through such a challenging practice.

“The Actions Depend on Intentions” [i]

Intentions are the driving forces for actions, which determine their value and their expected effects. This is true for fasting as well, same as any other obligatory practice in Islam.

Fasting is first and foremost an act of worship and not a mere physical practice. Thus the first prerequisite for this act is to be done with the intention of serving Allah. There may be someone who is only interested in the health effects and physical benefits of fasting. Yet without a divine intention, his/her practice cannot be called fasting in Islam. This does not mean that you need to perform a special ritual before fasting; you should only be aware of your own will to fast and the reason why you fast.

Muslims believe that they fast for Allah [ii]. And what they have for breaking their fast is given by Allah, as a manifestation of His infinite mercy [iii]. With this in mind, Muslims feel inner joy and bliss after a long day of fasting with all its hardships. Since they find a meaning for their efforts. Then, they ask Allah to accept their act of worship [iv], regardless of its physical benefits or any other worldly attitude. At last, they whisper their needs and wishes to Allah, knowing that He is “all-hearing and all-knowing” [3].

I Fast, Therefore I Am

We are born free, and Allah has endowed us with the power of choice. We choose to refrain from eating and drinking consciously. We choose to secure our tongue, eye, and ear from any vices. We choose to surrender to the will of Allah, and we choose to get closer to our divine Creator.

If our power of choice is undermined by any circumstances (e.g., not being mentally sound, being unconscious, not having the intention for fasting), fasting loses its meaning and necessary function. That is to emphasize human being's free will to be better, to go forward and prove his/her value.

Notes:

[i] i.e., one must be aware of what he/she is doing, or be in control of his/her actions.

[ii] A Hadith from Prophet Muhammad (PBUH) [1].

[iii] اللّهُمَّ لَكَ صُمْنَا: “O Allah: For You have we fasted” [3]

[iv] وَعَلَى رِزْقِكَ أَفْطَرْنَا :“and with Your sustenance have we broken our fasting” [3]

[v] فَتَقَبَّلْ مِنَّا : “so, (please) accept form us” [3].

References:

1. Bukhari, Sahih al-Bukhari, vol.1, p.18-17.
2. Nahj al-Balaghah, Wisdom no. 145.
3. Dua after breaking the fast (Iftar)

The Cambridge dictionary defines wisdom as using knowledge and experience to make good decisions and judgments. (1) The most similar equivalent for this word in Arabic is the word  “حکمة” (“Hikmah”) which denotes justice, knowledge and tolerance. (2) 

This word has been used so many times in the holy Quran and has a special meaning in  Islamic literature. The holy Quran says:
Allah grants wisdom to whomever He wishes, and he, who is given wisdom, is certainly given an abundant good, and none takes admonition except those who possess intellect. (2:269) 
About this verse of the Quran, Imam Sadiq (AS) says:
(In this verse) Allah The Almighty has portrayed the intellectuals in the best way. (3)

Hikmah is the message of the Prophets

Allah The Almighty has rapidly pointed out this fact that He has sent the prophets with “Hikmah” and they should teach people how to be wise. The holy Quran says:

Allah certainly favored the faithful when He raised up among them an apostle from among themselves to recite to them His signs (the verses of Quran) and to purify them and teach them the Book and wisdom, and earlier they had indeed been in manifest error. (3:164)
And:
There have already come to them, reports (via the Prophets) containing admonishment, [and representing] far-reaching wisdom; but warnings are of no avail! (4:54)
Also: 
Invite to the way of your Lord with wisdom and good advice and dispute with them in a manner which is the best manner.. (16:125)
And: 
When Jesus brought those manifest proofs, he said, ‘I have certainly brought you wisdom, and [I have come] to make clear to you some of the things that you differ about, so be wary of Allah and obey me. (43:63)

Allah almighty even says that the holy Quran is a book full of wisdom:
These are among [precepts] that your Lord has revealed to you of wisdom. (17:39)
These are the signs of the wise Book (31:2)

What is wisdom in the eyes of Allah?

The original meaning of the word “Hikmah” is wisdom, knowledge and tolerance and the ability to use your knowledge in the best way; but Allah The Almighty prefers some special kinds of wisdom. The verses of the Quran and the hadiths, try to clarify the true meaning of wisdom from Islamic sight.

Obedience towards Allah 

•    Abu-Basir, one of the brilliant pupils of Imam Sadiq (AS) once asked him about the verse; “He grants wisdom to whomever He wishes (2:269)”. Imam Sadiq (AS) replied, “That (Wisdom) is obeying Allah and knowledge about Islam” (4)
•    Imam Baqir (AS) also says that “Hikmah” means: “not to commit the sins that Allah has ordained for it the Hell as a punishment” (5)
•    Once Prophet Muhammad (PBUH & HP) asked a group of people who they are.
They said that they are some faithful people.
The Prophet (PBUH & HP) asked: “What are the signs of your faith?”
They said: “We are content about what Allah has planned for us and we are submissive to the order of our God and we trust in him for everything.”
The Prophet said: “You are so knowledgeable and wise the way that your wisdom can almost make you like prophets.” (6)

Knowing our Imams

Imam Sadiq (AS) about the verse “…and he, who is given wisdom, is certainly given an abundant good (2:269)” said ,“The abundant good is knowing Imam Ali (AS) and the other Imams (AS)” (7) 
He also said: “(The “Hikmah” mentioned in the verse is) obeying Allah and knowing the Imam (of your time)”
In Arabic, the word “جهل” (Jahl) means “Ignorance”, which can be considered the opposite of “Hikmah”. So anyone who is not “Hakim” (wise) is “Ignorant” in Islamic culture. There is a hadith narrated from the Prophet (PBUH & HP) in which he said:

Anyone who dies while they don’t have an Imam will have died like a person in the ages of ignorance (8)

This hadith has been narrated by all Muslims’ Sunnis and Shiites and the authenticity of this record is undeniable. 
About knowing the Imam, Imam Sadiq (AS) also said:
Anyone from among the followers of Prophet Muhammad (PBUH & HP) who understands the status and the rights of their Imam, will find how delightful  having faith is.(9)

Understanding Religion

The last meaning of “Hikmah” mentioned in the Hadiths is “Fiqh” (jurisprudence) which means “Understanding”. In Islamic culture, this word is  employed  to define a deep understanding of religion and profound knowledge about  it . (10)
Imam Sadiq (AS) said: 

“Hikmah is the knowledge about religion and understanding it (Fiqh). Therefore, anyone who understands the teachings of the religion is a “Hakim” (a wise person). Indeed above all, Satan wishes the ones who deeply understand religion, to be dead.” (11)
The Holy Prophet (PBUH & HP) said: 
Allah has given me the Quran and he also gave me Hikmah just like the Quran and every house which therein is no Hikmah is nothing but a ruined place. So learn Fiqh and get to know the religion so that you don’t die like ignorant people. (12)

To wrap up, in the Islamic view, “wisdom” means knowing how to live as a good servant of Allah and living the same way. As you see, all the meanings mentioned in the Quran and the Hadiths are about knowledge of religion and living the way religion indicates. Knowing your Imam (who is the leader Allah has chosen for you) is the best way to understand what you should do and how you should obey the orders of Allah.  It is then obvious that all these different meanings and teachings employ a common concept which is obeying the order of Allah after having enough knowledge about it.  
It is then obvious that all these different meanings and teachings employ a common concept; obeying the orders of Allah after gaining and enjoying competent knowledge about them.

Resources

1.  https://dictionary.cambridge.org/dictionary/english/wisdom 
2. Al-Ain, Khalil ibn Ahmad al-Farahidi, vol.3, pg.66
3. Al-Kafi, Sheikh Koleini, vol.1, pg.13
4. Tafsir noor ath-Thiqhlain, al-Huvaizi, vol.1, pg.287
5. Tafsir, Al-Ayyashi, vol.1, pg.151
6. At-Tohid, Sheikh Saduq, pg.371
7. Tafsir noor ath-Thiqhlain, al-Huvaizi, vol.1, pg.287
8.  Musnad Ahmad ibn Hanbal, vol.28, pg.88
9.  Basa’ir ad-Darajat, Muhammad ibn Hassan as-Saffar, pg.412
10.  Sihah, al-Johari, vol.6, pg.2243
11.  Tafsir, al-Ayyashi, vol.1, pg.151
12.  Majma al-Bayan, Sheikh at-Tabarsi, vol.2, pg.194