Ramadan 1443 is here
Fasting became obligatory on the Muslims during the 2nd year after the Hijra (migration of the Prophet from Makkah to Madinah). This is captured in Quran 2:183 where the Almighty says: “O! Ye who believe, fasting has been made compulsory upon you the same way it was made compulsory upon those who came before you […]
Fasting became obligatory on the Muslims during the 2nd year after the Hijra (migration of the Prophet from Makkah to Madinah). This is captured in Quran 2:183 where the Almighty says: “O! Ye who believe, fasting has been made compulsory upon you the same way it was made compulsory upon those who came before you so that you may attain God-consciousness.” Prophet Muhammad (upon him be peace) eventually observed nine Ramadans in his lifetime. He demonstrated how fasting should be observed and provided clear guidance to believers on how they could maximize the blessings of the period.
As we begin this year’s fasting exercise, Imam al-Ghazalli oft-cited perspective on the inner dimensions of fasting remains highly instructive. According to him, fasting can be divided into three: ordinary fasting, fasting of the elite in the spiritual realm and fasting of the elite of the believing elite. The first, which is ordinary fasting, means abstaining from food, drinks and sexual relation during the day though the person fasting may indulge in vain talk and watch forbidden scenes and images.
The second, fasting of the elite, refers to that in which the believer makes all efforts to avoid the pitfalls in ordinary fasting. These include keeping one’s ears, eyes, tongue, hands and feet – and all other organs – free from sin. Indeed, of what value is that exercise in which only the servant’s stomach ‘goes’ on fasting while the rest of his body engages in all those activities from which the believer should take flight in the holy month?
The third variant or form of fasting – fasting of the elite of the believing elite – refers to the fasting of the heart from unworthy concerns and worldly thoughts. It is that fasting exercise in which the believer focuses on nothing but the attainment of the pleasure of the Almighty, Great and Glorious is He. This kind of fasting is broken by thinking of worldly matters, except for those matters that are conducive to religious ends, since they constitute provisions for the Hereafter and are not of this lower world.
Those versed in the spiritual life of the heart have even said that a sin is recorded against one who concerns himself all day with arrangements for breaking his Fast. Such anxiety stems from lack of trust in the bounty of the Almighty and lack of faith in His promised sustenance. To this third degree belong the Prophets, the friends of the Almighty. This third variety of fasting does not lend itself to much descriptions. Rather, its true nature is better revealed in action.
For the believer who desires to belong to the third category, there are six things required for its accomplishment. One: see not what displeases the Almighty. Prophet Muhammad, on him, be peace, says: “The furtive glance is one of the poisoned arrows of Satan, on him be God’s curse. Whoever forsakes it for fear of God will receive from Him, Great and Glorious is He, a faith the sweetness of which he will find within his heart.’
Two: speak not what displeases Him, the Almighty. Guard your tongue against idle chatter, lying, gossiping, obscenity, rudeness, arguing and controversy; make it observe silence and occupy it with the remembrance of God. The Prophet is quoted to have said: “Two habits annul fasting: backbiting and telling lies”.
Three: Hear not what displeases the Almighty. A Muslim who is fasting should endeavour to close his ears to everything reprehensible. This is because, in Islam, that which is unlawful to utter is likewise unlawful to be heard.
Fourth: do not do something that He has forbidden. In other words, the value accruable to the believer would be redeemed in full once we keep all our limbs and organs away from sin. It is meaningless to abstain from lawful food only to break one’s fasting on what is unlawful. A man who Fasts like this may be compared to one who builds a castle but demolishes a city. The unlawful is a poison: it is deadly to religion, while the lawful is a medicine, beneficial in small doses but harmful in excess.
One important caution that is very apposite is the need for Muslims to avoid over-eating during this season. Our Prophet reminds us that there is no receptacle more odious to Allah than a belly stuffed full with lawful food. Of what use is that fasting as a means of conquering the enemy of the Almighty and abating appetite, if at the time of breaking it one not only makes up for all one has missed during the daytime, but perhaps also indulges in a variety of extra foods? It has even become the custom to stock up for Ramadan with all kinds of foodstuffs, so that more is consumed during that time than in the course of several other months put together. It is well known that the object of fasting is to experience hunger and to check desire, in order to reinforce the soul in piety.