Respect for life is more than a religious value; it is a constituent dimension of faith found in every major religion of the world. One cannot have faith in a creator God (or an all-embracing transcendent reality) and cavalierly exclude any part of creation—the whole natural and cosmic world are worthy of respect. To affirm the inviolability of the person is to affirm the sacredness, the mystery of the cosmos. Creation is inseparable from the dignity of the cause of its being. While the story of Creation in the Hebrew Scripture has been interpreted in many Christian circles as permission for humans to exploit creation, Genesis’ first chapter express a relationship of respect and responsibility for all that God has brought about. And Muslims affirm: “Indeed, God is the cleaver of grain and date seeds. He brings the living out of the dead and brings the dead out of the living” (Qur’an 6:95).

Respect for life, especially among certain radical Christian groups, is viewed by a broader public as an almost exclusive preoccupation with abortion and medically assisted death. The Christian maxim, “love your enemies and pray for those who persecute you” (Matthew 5: 44), is often ignored by both the advocates of capital punishment in North America and the perfunctory trials and death sentences currently being meted out in Iraq. It is not difficult to understand how the obscene presence of evil in the world alienates religious people from the demands of “true goodness, true responsibility, true justice, a true sense of things—all [of which] grow from roots that go much deeper than the world of our transitory earthly schemes. This is the message that speaks to the very heart of human religiosity” (Vaclav Havel).

Human religiosity must have its concrete embodiment in the everyday lives of people. Religious truths ring hollow and defy belief, when they remain concepts outside the day to day hopes and fears, joys and anxieties of experience. The true believer is not one who assents to a series of propositions, no more than one can be labelled an infidel, because a religious teaching seems irrational. In fact, the divine—Yahweh, Allah, or the Father—is imminently beyond comprehension and the communication of the divine reality is always conditioned by the lives of those who embrace one or the other religious traditions.

The United States, Israel, Islamic nations, and lately even Russia are laying claim to their religious roots. But their vision of religion and faith seems more polytheist and politicized. They all acknowledge “one” God, yet fail to recognize that God in the putative enemies. What does a message of peace—Shalom, Islam, and the beatitudes—sound like when so much violence and disrespect for life are evident in daily confrontations? Rationalizations relying on national interest or national security appeal to general bias and reduce rich religious realities to icons of more primitive human insecurity and mistrust. The will to violence, in fact, reveals the religious bankruptcy of many of these powers.

As a practicing Christian I am conscious of the disconnect between the clarity of the Gospel teachings and the political and cultural agendas of many of my co-believers who often take their religious “truths” out of context, then use these truths as ideologies, without exploring the impact of their choices on the core message of Jesus. Often what it means to be Christian is reduced to the vehement insistence on single issues as the touchstones of orthodoxy. Abortion, the fate of the city of Jerusalem, or support for our troops (whoever we are, whatever their mission) have become in many quarters stand-alone issues, without regard for the context and consequences. Legitimate concern for the safety of their family members too often confuses faith with patriotism and blinds Christians to the destruction war brings to the lives of the “enemy” and the millions of civilians whose lives are daily being taken by death or by hopelessness.

Westerners can “reclaim” their Christian heritage and Jews demonstrate moral integrity by figuring out what Yahweh meant when he reminded them: “You shall not molest or oppress an alien, for you were once aliens yourselves in the land of Egypt” (Exodus 22:20). Muslims, Jews, and Christians can share a stronger hope for achieving peace and affirming human dignity, through reviewing their own religious commitments from the perspective of God the Creator, of Allah, the beneficent and merciful.

As a Catholic I find hope in the attitude and actions of Pope Francis. In a most public fashion the Pope has welcomed asylum seekers and reminded Europe of its obligation to receive them. He has promoted an environmental morality that ties the fate of human life and wellness with the fate of our natural environment. He continually stresses that there is no such thing as less worthy and more worthy human beings. But this willingness to hear the cry of desperation in the voices of asylum seekers and to seek social and ecological justice is not limited to religious groups—an indication of the universality of humankind that religious particularism too easily ignores.

At the same time, there are growing movements in Europe that refuse to welcome these quasi-stateless persons, who have lost their homeland. Often they express fear that the predominantly Muslim refugees threaten Europe’s Christian culture, without realizing that integral to that culture are the works of mercy, the care for the marginalized, the victims of decisions of the powerful and mighty of this world. Nations and businesses continue to disrupt the ecology. They are unable to resist the allure of the wealth, which they believe regulation will prevent them from achieving. Morality and faith are two sides of the same coin. Faith brings one into the dynamic movement of divine compassion and creativity. Morality is allowing God’s being to become compassion and creativity in our own lives. We do not hold God to a “higher standard,” as if there are situations in which humans have the right to unleash the violence and blood-shed of war, to irreparably violate the environment, or to destroy the soul of another. “Do not forget your share of the world. And do good as God has done for you. And desire not corruption in the land” (Qur’an 28:77). The Golden Rule may seem on the surface to be a formula for self-protection (if you don’t want to get hurt, avoid hurting others). Yet, in fact, it captures the interconnectivity of all creation. The gift of life underscores responsibility for life, for all life is interconnected. “…whoever saves the life of one, it shall be as if he had saved the life of all mankind” (Qur’an 5:32).

Religion in public life can, at its worst, lead to oppressive theocracy, social hypocrisy, and disregard for the dignity of persons and groups of people. It easily obscures the loving compassion of the God, whose will it claims to honor. Yet, religion—humbly lived and with a consciousness of its own failures—has a right and a duty to speak openly about the values that make human life together a pursuit of the common good, rather than the survival of the fittest. But if religion is to play a constructive role in the public sphere, it will be necessary to find areas where the adherents of different religions share common goals, values, and beliefs. Polarization within and between religions readily cedes its rightful place in the public sphere to divisive ideology and needlessly blocks working together for the common good. In fact, it becomes false religion by fostering a self-referential morality that narrows the universalism of the original creation and selectively ignore some of the most challenging, yet ennobling, teaching of the most sacred scriptures available to humankind. Religion is not about a vague “more than life,” as if life were something less than what humanity and nature really yearn for. Religion is about life itself and the duty of every believer is to protect and nurture life. That is true worship, for all life is the presence of God in our midst.

The father of humankind had no eyes and ears for the world, his life was a fasting life walking in the burning desert of human existence. He lived a life of seclusion with his Lord. His life signifies the true khalwat, true asceticism. He was made to leave the exalted station of paradise where the angels prostrated to him. But his pain of separation was not caused by the loss of paradise, the loss of the company of the angels, his loss was the loss of his Beloved!

Therefore, if fasting is not directed toward fasting from the world for the sake of the increase of love for the Lord of the worlds, our fasts are wasted effort and struggle. The result degenerates into a good meal at fast breaking. The opposite of fasting is not luxury, wealth, status, ownership, as the opposite of wealth is not poverty. Wealth, glamour, luxury is the absence of love, which means the opposite of fasting is the absence of the most Graceful, most Merciful! Fasting from the world means to dive into the ocean of God’s mercy and gain the treasury of intimacy and love. This is our Prophet Adam, who reached the most exalted degree of love, described by Rumi:

When Adam lapsed, God exiled him from paradise. God said to him, “O Adam! Since I have held you responsible and punished you for that sin you committed, why did you not dispute with Me? After all, you had an argument. You could have said, ‘All is from You, and You make all. Whatever You desire in the world comes to pass, and whatever You do not desire will never come to pass.’ After all, you had such a clear, correct and patent argument. Why did you not give expression to it?” Adam replied, “I knew that, but I did not abandon courtesy in Your Presence; love for You did not allow me to reproach You.”

This conversation shows the most noble feature of modesty, humility, love and shame or “haya.”

Observing the life of Prophet Adam, we learn that the human heart has to be cleansed with two attributes; repentance and muhabba. Repentance opens the door of one’s helplessness, need, poverty and the recognition of one’s servanthood and total dependence on the All-Majestic Lord of all the worlds. The recognition of one’s mistakes, insufficiencies, heedlessness, weakness, incapacities, and imperfections is the crucial point where love starts. Truthful repentance creates modesty or haya and haya is the awareness of love.

The wisdom we can draw from the father of humankind is that without seclusion from the world, there is no love. Love is only sold in the house of human hardship, efforts, fasting, works. We have to see the world as a plane of the hereafter! The fruit of eternity and divine harmony are only earned through struggle in daily life. Prophet Muhammad, peace be upon him, said, “Struggling makes one witness the Sacred Essence.” This principle is especially effective in terms of fasting. We fast in the world from the world. We fast with the body to overcome the body. Through our temporal, limited existence, the material self, we can realize our true existence and reach selflessness. The education of the body through fasting is nothing but making matter subtle, making the heavy light, striving towards cleanliness and purity. In short, the body has to become refined by our own efforts up to the point of transforming it into a holy instrument through which God Himself can act as stated in the holy tradition, “When I love a servant I become the eyes with which he sees and the ears with which he hears…”

A wise man said, “True comfort is freedom from the desires of the lower self! Your prison is your own lower self. As soon as you escape from it, you will live in the comfort of eternity.” In other words, what makes you free is the abundance of what imprisons you! Fasting is the method to free oneself from the tyranny of one’s lower self. The wisdom of the fasting month is that you do not fill your stomach with food, so you might see the light of “marifa” within yourself! To become the king of our own heart is the result of true fasting! The root of all sicknesses is attachment to the world and the healing for all sicknesses is attachment to the hereafter! With fasting one learns to say no to the world and yes to the hereafter. With the help of fasting one is empowered by the world and enriched by the divine Presence. God’s Messenger said, “The one who fasts has two satisfactions. One is when he breaks his fast at the end of the day. The other is when he sees.” There are numerous levels of fasting, apart from fasting exclusively with one’s stomach, and the ultimate fasting of truth is the fasting which is not limited to the month of Ramadan, nor any other time. On the way of truth we have to answer to everything with hunger, referring to the famous utterance of the Prophet: “Knock on the door of hunger.” Hunger generates the absolute need of creatures for their Creator; hunger burns away impurities and clears the way to the Lord of Majesty and Bounty; hunger is our supreme teacher for all spiritual sicknesses. It is a remedy for all human distress, calamities, fears, depression.

The great saint Jalaladdin Rumi commented on so-called modern man eight hundred years ago:

You have an escape from God, but not from food. You have an escape from religion, but not from idols. Oh you who cannot bear to be without this despicable world! How can you bear to be without Him who spread it as a carpet? Oh you who cannot be without luxuries and comforts! How can you bear to be without the Generous God?

The crucial point is this; if we wish to save ourselves from the dangerous and low places of human existence, we have to discover the thirst of our souls. Today, modern societies obviously suffer a great thirst due to the unfortunate fact that the human soul is not attracted by the Water. Humans veil the light of their own sun by their own clouds of unconsciousness. Thus fasting is the perfect means to wake up from our sleep of unconsciousness and our ignorance. Fasting effectively increases our divine thirst! More precisely, it increases the need for the truth! In order to understand our true nature and find the purpose of our lives, we have to occupy ourselves with God. We have to drink from the water of life, we have to eat from the banquet of heaven, and we have to experience the heavenly ascension. There is no other reason why fasting is given to humanity except that it enables us to realize the eternal secret of human existence. When we do not build our lives on belief, we will be lost in moral decay, disorder and ignorance. In other words we will lack humanity.

To conclude, fasting from the world brings us paradoxically closer to the world, penetrating into the dynamic of human life on earth. It brings us closer to ourselves, it brings us closer to our fellow beings, and therefore it brings us closer to our Lord. This is the treasury of fasting-healing from the terror of selfishness, from the lower desires of the flesh, from the darkness of unconsciousness.

***

Oh Lord, turn off the hatred, envy, indifference, lightheartedness, and darkness of our hearts and replace them with affection, love, mercy, compassion, and generosity to our brothers and sisters! Oh Lord, enfold us in the robe of firm belief.

Oh our Lord, increase our immortality and decrease our profanity, increase our spirituality and decrease our materiality, increase our admiration and decrease our calculation.

We ask ourselves how much is the most precious of all books, the holy Qur’an in our hands, on our lips, in our eyes, in our hearts? How much is the Qur’an in our lives? Is it just placed on a shelf in our houses or is it not there at all? We ask ourselves how much do we run to do good deeds? How concerned are we to help our fellow beings in need? How much time do we reserve for the service of the poor and sick?

Oh Lord, we are ashamed of the answer to these questions. One of Your greatest servants, the venerable Abdul Qadr al-Jilani never slept at night for forty years! He made his morning prayer with the ablution he had taken to make his night prayer. He read the Qur’an every night so that sleep should not overtake him. He stood on one foot and leaned against the wall with one hand. He did not change this position until he had recited the whole Qur’an. When he could not fight sleep himself, he would hear a voice that shook every cell of his body. It would say, “O Abdul Qadr, I did not create you to sleep. You were nothing. I gave you life. So while you are alive you will not be unaware of Us!”

O my heart which finds rest in fasting, what a miraculous blessing of healing! What a relief from these constant ego attacks, what a great comfort, what freedom having cleaned the mirror of our hearts from dirt and dust, what a benefit, what a present for my soul having made order and set the barriers for the human kingdom of the body!

Rabia Christine Brodbeck is the author of From the Stage to the Prayer Mat: The Story of How a World-Famous Dancer Fell in Love with the Divine.

pure as rain, cool as the shade of clouds;

its colour and design address all the worlds,

unstained white like the river of milk in Paradise…

Not a transient hope, but peace everlasting,

from which begin all roads leading souls to heaven.

A source of strength for whoever affirms it,

a source of light for whoever takes refuge in it.

It unveils its wonders one after the other

To whoever enters its clime.

It draws the attention of all because of its message,

never worn out, written in the moisture of gabriel’s speech.

Its ever-green hills are pavilions where

the created meet with the Creator.

Satan is always defeated in its climate.

The greatest mystery between the Creator and existence.

Its voice is the most vigorous and enlivening;

Souls thirsty for that mystery stand before it

in utmost respect and ready to follow its way,

enveloped with the fragrant scent of afterlife.

The days it promises approach in blooms of spring;

it points to eternal existence and leads to

eternity, and along all the paths it clears

welcoming breezes blow from gardens of friends…

Through all the succeeding years, time

overflows with the pleasures it brings.

It came with the most profound of messages

and its breath holds the cure for incurable diseases.

The spirit is never heard to wail in its climate,

those burning in love are cooled with the hope of union

Though winter visits every year, those who enter it

gain immortality, suffering no autumn fall.

They advance to eternity with documents

showing their absolution from punishment..

meet with god and seek intimacy with Him

flying on wings of light that cannot tire

they pass impenetrable veils one after the other.

***

Travel here and there seeking the seas they parted from.

They fall with the sound of plucked lute-strings;

And hearing it, the earth begins to breathe.

Drops of rain float down with the grace of butterflies,

As if arranging some meaning in most rhythmic verse.

They resonate in the ear like a sweet melody,

And skies seem to weep for the grass on earth.

Each drop has said farewell to its heavenly life,

And returns to its origin, which is a roaring ocean.

Everything on earth holds still to listen to rain;

Each drop descends to the ground like an angel.

Eyes seeing the rain fall in such thrilling harmony

See worlds beyond this world come into view.

The skies rejoice with smiles observed everywhere;

Everyone is enchanted by the heavenly rhapsody.

Vapour rises in masses as great as mountains,

Then it seeks the green, blue and orange on earth.

Rain always brings down a peculiar contentment;

And carries fragrance of Paradise and exhilaration.

That fragrance pervades everywhere, deep into the soul,

Earth awakens to life and flowers burst open.

The whole of creation finds peace and serenity,

The window open to the realms beyond becomes visible.

***