Fasting in Islam Laws and Linkages

CHAPTER3

FASTING IN ISLAM - LAWS AND LINKAGES

The compulsory fast of Islam is to be observed during a fixed period of time (ayyaam maduda) (Qur'an 2:184), and the Qur'an identifies this fixed time as the lunar month of Ramadan in the hijri calendar. (Qur'an, 2:185)

The compulsory fast commences when the new crescent moon of Ramadan is visible, or when the month of Sha'ban (which precedes Ramadan) has completed its thirtieth day, whichever is first. The fast is observed daily from dawn to sunset. During this time one must refrain from eating or drinking anything. One must also refrain from sexual intercourse. After the sun has set and the daily fast has ended one may partake of food and drink, and may engage in sexual relations. The month-long fast ends when the new crescent moon of Shawwal is visible or the month of Ramadan has completed its thirtieth day, whichever is first.

In the very process of instituting fasting with an imperishable link with the lunar month - a span of time determined by nature of which Allah (subhanahu wa ta’alah) is the author, the Qur'an provided a built-in mechanism in religion which safeguarded against the process of the secularization of time.

The Qur'an itself claims that it was revealed in the month of Ramadan, and this was so momentous an occasion that the believers were required to fast for the entire month in order to show their gratitude to Almighty Allah (subhanahu wa ta’alah). And so Islam forged an imperishable link between the revealed scripture (the Qur'an) and fasting. Now this is a matter of great importance for, as we have already noted, the goal of fasting is taqwa and taqwa 'reaches' Allah (subhanahu wa ta’alah). The Qur'an, on the other hand is an unbroken link between man and Allah. It is the 'word' of Allah (subhanahu wa ta’alah) and hence possesses the Divine quality of uncreated eternity. Yet it exists in a living human language, Arabic, and is thus readily accessible. The Qur'an is, therefore, a 'rope' from Allah (subhanahu wa ta’alah) by holding on to which man can either ascend to Allah, or be drawn to Allah. (Qur'an, 3: 101)

In the secular society the fast of Ramadan plays the strategically important role of restoring the consciousness of the existence of the unseen world and of the revelations which have been sent from that world as guidance for mankind. When once such revelations are accepted by man he is obliged to submit to its authority.

We are also informed that the Qur'an was revealed (or sent down) on a single night in Ramadan, namely the 'night of power' (lailatul qadr). Now this is a matter of tremendous importance. Ramadan is the month of the compulsory fast, and Ramadan is also the month in which exists the night the Qur'an was revealed. That night is the night of power. There is, therefore, a clear link between fasting and power, a link determined by Allah (subhanahu wa ta’alah) Himself Who chose Ramadan for the compulsory month-long fast.

Historically, however, it is clear that the Qur'an actually reached the Prophet (through the medium of the arch-angel Gabriel) in bits and pieces over a period of twenty-three years. The explanation for this appearance of contradiction is that when Allah (subhanahu wa ta’alah) said that He sent down the Qur'an in Ramadan, what He meant was that the Qur'an was sent down to the lowest heaven (sam al duniyah) in Ramadan during the 'night of power'. Indeed it still exists there where its verses (ayats) adorn the lowest heaven as lamps. (Qur'an, 67:5) Like all the other revealed scriptures the Qur'an is described as a 'light' from Allah (subhanahu wa ta’alah) and therefore each verse of the Qur'an is a 'light'. (Qur'an, 64:8) It was, therefore, from the lowest heaven that the angel Gabriel brought the Qur'an piecemeal to the heart of the Prophet (sallalahu ta’alah ‘alaihi wa sallam)  over a period of twenty three years. The first revelation came to the Prophet (sallalahu ta’alah ‘alaihi wa sallam) on that 'night of power' when he was meditating in the cave of Hira! Allah (subhanahu wa ta’alah) chose to give to the night of the first revelation the name 'night of power'. He could have named it the night of 'Truth', or of 'Peace', or of 'Din' (religion). He did not! Since He named it the 'night of power', the implication is that the Qur'an contains within it that through which power can be acquired. We thus have linkages between fasting and power, and between the Qur'an and power.

In the establishment of a direct link between the month-long compulsory fast of Ramadan and the continuous recitation and study of the revealed scripture (Qur'an), religion has, in fact, reached a stage in its development never reached before. No other religious community was ordered to fast for as long a period as one month every year. Nor was fasting so organically linked to the recitation of the revealed scripture in any previous religious community. Muslims, indeed are so fond of reciting the Qur'an while fasting that the writer was amazed when, as a young student just arrived in Cairo, he found so many people reciting the Qur'an while travelling in crowded buses to work in the mornings of Ramadan. Some, in fact, were standing in those packed buses with one hand clasping the Qur'an and the other holding the rail. Not only do Muslims recite the Qur'an while fasting but, in addition, they perform during the nights of Ramadan, the prayers of the 'night vigil' (qiyam al-lail or taraweeh) in which the entire Qur'an is sometimes recited. This recitation, like all others in salaat, is always performed in the original Arabic text of the Qur'an.

Now although the Qur'an recognizes that other religious scriptures also possess light (Qur'an, 5:47-49) and.hence can be used in conjunction with fasting for achieving spiritual nobility, the problem which non-Muslims face is that they are seldom in a position to recite their scriptures in the original language in which they were revealed, and. in which language alone they possess light. Most scriptures no .longer exist in their original language, and when they do, the language is either dead or archaic and hence not readily accessible to the believing masses. Only a very tiny fraction of Christians today have ever read the Hebrew Bible, for example.

In a very real sense, the Qur'an is, perhaps, the only revealed scripture which is readily accessible today to the overwhelming majority of those who believe in it, accessible, that is, in the original language and text in which it was revealed.

This lends itself to further support for the claim of the book to be the revealed word of God!

Source:The Fast of Ramadan & Isra' and Miraj

To Be Continued ....

https://www.youtube.com/watch?v=kHR_Qb2rSFQ 

Fasting and Power Morality and Religion

MORALITY AND RELIGION

Now although moral rectitude is an essential dimension of taqwa we should note that it does not function as an 'end in itself’, nor does it function independently. Rather it depends on metaphysics and serves goals which are essentially transcendental. It is the spiritual dimension of taqwa which is really dominant, This is clear from the opening statement of the second chapter of the Qur'an which declares that the Qur'an provides (consequential) guidance for those who possess taqwa. It then goes on to identify the constituent elements of taqwa and singles out, as first in importance, belief in the unseen transcendental world (al-ghaib). Next comes the establishment of continuous communion with God through regular prayer (iqmah al- salat) and spending freely to assist the needy and under privileged with the recognition of wealth as a gift from God (infaq). 

Taqwa requires belief, not only in the Qur'an, but also in all other revealed religious scriptures. And since the Qur'an does not name all those scriptures, the true religious way of life cultivates respect for all religious scriptures in the world which claim a Divine origin, and requires belief in those scriptures to the extent that one can recognize Truth in them. And then the last constituent element of taqwa is 'unshakable' faith in a life 'here-after' (al- akhirah). (Qur'an, 2:3-4)

Taqwa, therefore, is initially dependent on the recognition that this world in which we live is not the only world. There is another world beside and beyond this world. Indeed, in comparison with that world, which is permanent and abiding, this world is temporary, transient and fleeting. (Qur'an, 29:64). It will not last forever. It will one day come to an end and be transformed by its Creator into another world which will be quite different from this one. (Qur'an, 14:48)

Taqwa is dependent on the recognition that human beings will survive their physical death and will, upon the transformation of the world, be roused from the slumber of their graves to be subjected to accountability for their conduct. That day of accountability will witness the truth of all that religion stood for, and hence it is called 'the Day of Religion' (yaum al-din). On that day Almighty Allah (subhanahu wa ta’alah) will sit in Judgment over humanity and will reward and punish as appropriate. Heaven exists for reward while hell exists for punishment.

Finally taqwa is dependent on belief in the transcendent unity of religious Truth (Al-Din) since it requires belief in all divine scriptures and in all the Prophets. There can only be One Truth since Truth is God, and God is One! This belief in the unity and universality of Truth engenders a spirit of profound respect for 'Truth' which is located in a religious community and scripture other than one's own, - even if it be a mere remnant of the Truth!

When we study the history of the evolution of religion what we find is that at its earliest stage religion was basically concerned with the organization of society and the rules of conduct conducive to the emergence of moral consciousness. This appears to be the basic purpose fulfilled in the story of Adam and Eve in the Garden. The historical record indicates that symbolism played a significant role in the pursuit of both these objectives. Mythology was, perhaps, a failure to understand the true meaning of religious symbolisms. At the next stage religion concentrated on the development of a religious psychology conducive to the proper growth and development of moral consciousness. At a still higher stage religion turned mati's attention away from this world to an almost exclusive devotion of things mystical and other-worldly. 

In its final form, however, with the revelation of the Qur'an, it achieves a harmonious balance in pursuing the goals of the social, moral and mystic dimensions of human consciousness. The conception, however, of a life hereafter, of accountability, and of worship of a single Deity who was both immanent and transcendent, always formed part of religious truth even when it was only implicitly stated. This was the 'substance' of Truth.

The final standpoint of religion regarding man's earthly life is that it should not belived as an end-in-itself. Live in this world, says religion, but live for the next world. Live in this world in the manner of a traveller who is continuously conscious of the fact that his destination lies in the next world.

Living for the next world implies, in fact, living for Allah. And this brings us to yet another way at which the Qur'an looks at taqwa. Religion, it would appear, evaluates all human conduct on the basis of what will 'reach' Allah (subhanahu wa ta’alah) and what will not. It is only the 'substance' of religion which reaches Allah. Thus the Qur'an declares:

"It is not the flesh and blood (of the animals of sacrifice) which reach Allah. Rather it is the Taqwa of your hearts which reaches Him ... "

(Qur 'an 22:37)

And thus the basic objective of fasting is nothing less than the penetration of the very substance and soul of religion.

The taqwa which the believer acquires while fasting is, therefore, something which reaches Allah. But before this can be achieved the human 'self' must travel on a road which progressively elevates it from the physical, to the moral and, finally, to the spiritual dimensions of its existence. It must, first of all, come to grips with the purely carnal self (nafs al- ammarah). This rebellious 'wild beast' in man has to be tamed and disciplined. And fasting is one of the most effective means of controlling it.

It is in sexual immorality that the wild beast in man is at its wildest and most destructive and for this reason religion uses fasting for a direct attack on lust and carnal passion. This is achieved in Islam though the prohibition of sexual relations during the period of the fast each day and then virtually recommending sexual relations during the night which follows the day of fasting. (Qur'an, 2:187) The partners would thus bring to bear on their sexual conduct the moral and spiritual refinement acquired during the day of fasting.

As the self turns away form the unbridled fulfilment of all the demands of the 'wild beast' in man and turns towards that which can reach Allah, it is filled with regret for its past conduct and reproaches itself in this respect. This stage in the development of the self is termed 'nafs al-lawwamah' by the Qur'an.

Finally, as the self purifies itself and turns to Allah, it acquires taqwa which reaches Allah. This is the stage of the beatified self (nafs al-mutmainnah). This, indeed, is the stage of spiritual excellence and it is here that religion really exists.

The beautified self, throughout history, has only tolerated its own existence in this world. It really lived in a world which transcended this world. This 'turning away' from the mundane towards the sacred, away from the spatio-temporal towards the transcendental, has been the fundamental objective of all religions.

But the Qur'an did not encourage 'turning away' from this world. Rather it transformed this world into a sacred world. It transformed sex into something sacred. Work, also, became something sacred. The believer was expected to live fully in this world and to strive to make a success of his life in this world. There was to be no incompatibility between living in this world and living for that world!

One cannot, however, really embark upon a journey through which the true consciousness of living for that world can be nurtured without mobilizing the ascetic element in human nature. Fasting, with its denial of that which is otherwise lawful, provides the perfect entree to the ascetic life and this, in turn, provokes the turning of the face to Allah.

Our conclusion is that power cannot be sustained without values. And values all emerge from Truth! Therefore values cannot be established or sustained without religion. For it is religion, and religion alone, which can provide the metaphysical or spiritual requirements which make morality possible!

When Muslims fast they should be constantly conscious of the fact that religion is at work building and sustaining values which, in turn, permit power to be established and sustained. That power, in turn, functions as a historical force which validates Truth. (Qur'an, 8:8)

NOTES OF CHAPTER 2

1. It is interesting to observe that after the opening chapter of the Holy Qur'an, which is itself named 'Opening Chapter " the next chapter of the Qur'an is entitled the Chapter of the 'Cow, (al-Baqarah). While the choice of this name is attributed to the parable of the 'cow ' in Jewish history which is found in the chapter (Qur'an, 2:67-71), it also has great significance for Hindus who consider the cow to be a holy animal. Now the choice of the cow, which performs the wondrous feat of eating grass and producing milk, as a holy animal, can be considered to have been 'a preliminary step in the evolution of the religious consciousness, - leading eventually to the recognition of all animals as sacred. Similarly the choice of the Ganges as a holy river and Bharat as a holy land would lead eventually to the recognition of everything in this universe as holy and sacred. And this is a position which can only truly be sustained with the recognition of the world as real and as Gods creation. Secondly, the world and all it contains must be recognized to be functioning as a medium which leads the developed religious consciousness to God Himself And this, of course, is the position of Islam itself which embraces a spiritual interpretation of the universe, a universe which over flows with the 'Signs of ALLAH' (the ayatullah). And the Signs of ALLAH lead directly to Allah (subhanahu wa ta’alah) Himself.

2. David is mentioned in the Bible as having fasted for seven days (Samuel 12:16-7). Moses fasted in order to show gratitude to Allah for the deliverance of Al-Israelites from Pharaoh and also for the Day of Atonement (Leviticus 16:29). Jesus Christ not only kept fasts but also commanded his followers to fast (Mathew6:15-7, Luke 5:33- 5, Acts 13:23). May Allah’s (subhanahu wa ta’alah) blessings be upon them all.

Source:The Fast of Ramadan & Isra' and Miraj

To Be Continued ....

https://www.youtube.com/watch?v=kHR_Qb2rSFQ

Religion and the State - Fasting and Power

RELIGION AND THE STATE

Now the very survival of a nation or civilization is dependent on the establishment and preservation of values and the development of moral health.· Religion, through its belief system of the transcendental world, is the only source of values. There are no such things as secular values. Religion, also, through such institutions as fasting, has a glorious record of achievement in the moral struggle. As a consequence there is an essential linkage between religion and the State, a linkage which the State can only ignore at its peril.

The modem nation-state, built on the dual foundations of secularism and nationalism, is incapable of redefining secularism in such a way as would permit religion to function as an effective moral force in the establishment of a healthy social order. Similarly it finds itself increasingly incapable of transcending narrow nationalisms to embrace the concept of the unity and fraternity of all mankind in order that it may be able to digest the claim of religion that moral values are not only universal and absolute, but require a non-discriminatory application amongst the many different peoples in the world.

Source:The Fast of Ramadan & Isra' and Miraj

To Be Continued ....

https://www.youtube.com/watch?v=kHR_Qb2rSFQ