One of the many instances of wisdom in the fast of the blessed month of Ramadan with respect to thankfulness for God Almighty's bounties is as follows:
As is stated in the First Word, a price is required for the foods a tray-bearer brings from a royal kitchen. But, to give a tip to the tray-bearer, and to suppose those priceless bounties to be valueless and not to recognize the one who bestowed them would be the greatest foolishness.
God Almighty has spread innumerable sorts of bounties over the face of the earth for mankind, in return for which He wishes thanks, as the price of those bounties. The apparent causes and possessors of the bounties are like tray-bearers. We pay a certain price to them and are indebted to them, and even though they do not merit it, are over-respectful and grateful to them. Whereas the True Bestower of Bounties is infinitely more deserving of thanks than those causes which are merely the means for the bounty. To thank Him, then, is to recognize that the bounties come directly from Him; it is to appreciate their worth and to perceive one's own need for them.
Fasting in Ramadan, then, is the key to a true, sincere, extensive, and universal thankfulness. For at other times of the year, most of those who are not in difficult circumstances do not realize the value of many bounties since they do not experience real hunger. Those whose stomachs are full and especially if they are rich, do not understand the degree of bounty there is in a piece of dry bread. But when it is time to break the fast, the sense of taste testifies that the dry bread is a most valuable Divine bounty in the eyes of a believer. During Ramadan, everyone from the monarch to the destitute, manifests a sort of gratitude through understanding the value of those bounties.
Furthermore, since eating is prohibited during the day, they will say: "Those bounties do not belong to me. I am not free to eat them, for they are another's property and gift. I await his command." They will recognize the bounty to be bounty and so will be giving thanks. Thus, fasting in this way is in many respects like a key to gratitude; gratitude being man's fundamental duty.
Bediuzzaman Said Nursi / Risale-i Nur Collection / The Letters
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On the Month of Ramadan / THIRD POINT
One of the many instances of wisdom in fasting from the point of view of man's social life is as follows:
Human beings have been created differently with regard to their livelihoods. As a consequence of the difference, God Almighty invites the rich to assist the poor, so that through the hunger experienced in fasting, the rich can truly understand the pains and hunger which the poor suffer. If there was no fasting, there would be many self-indulgent rich unable to perceive just how grievous is hunger and poverty and how needy of compassion are those who suffer them.
Compassion for one's fellow men is an essential of true thankfulness. Whoever a person is, there will always be someone poorer than himself in some respect. He is enjoined to be compassionate towards that person. If he was not himself compelled to suffer hunger, he would be unable give the person-by means of compassion-the help and assistance which he is obliged to offer. And even if he was able, it would be deficient, for he would not have truly experienced the state of hunger himself.
Bediuzzaman Said Nursi / Risale-i Nur Collection / The Letters
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On the Month of Ramadan / FOURTH POINT
One instance of wisdom in fasting in Ramadan with respect to training the instinctual soul is as follows:
The instinctual soul wants to be free and independent, and considers itself to be thus. According to the dictates of its nature, it even desires an imaginary dominicality and to act as it pleases. It does not want to admit that it is being sustained and trained through innumerable bounties. Especially if it possesses wealth and power in this world, and if heedlessness also encourages it, it will devour God's bounties like a usurping, thieving animal.
Thus, in the month of Ramadan, the instinctual soul of everyone, from the richest to the poorest, may understand that it does not own itself, but is totally owned; that it is not free, but is a slave. It understands that if it receives no command, it is unable to do the simplest and easiest thing, it cannot even stretch out its hand towards water. Its imaginary dominicality is therefore shattered; it performs its worship and begins to offer thanks, its true duty.
Bediuzzaman Said Nursi / Risale-i Nur Collection / The Letters