Literally meaning to separate, abstract, peel away, or to isolate oneself from every occupation and engagement, tajrid (isolation) denotes the state where one isolates oneself from worldly things and abandons all carnal or bodily desires. It also denotes turning away from all else save God and being freed from any attachment to wealth, status or position or any worldly expectations, and setting one’s heart totally on Him without expecting anything in return.

The scholars relate isolation to the Qur’anic statement, Take off your shoes (20:12), and interpret this as the purifying of the heart, which they call the home of God, of all worldly and otherworldly considerations, and preparing it for the visit of the All-Holy Sovereign. Some go a step further and regard this as turning to the Light of Lights with all one’s heart and setting one’s heart totally on Him without leaving any room for anything else in one’s feelings, according to one’s capacity. From another perspective, isolation has been approached as resistance against all carnal or bodily appetites and impulses and against the attractions of the world with whatever is in it. Initiates who have not been able to isolate themselves from carnal appetites, the attractions of the world, the attachment of the heart to anything else save Him, or from any worldly or otherworldly consideration, cannot attain His private company and the spiritual pleasure inherent in this.

Concerning this significant point, the author of al-Minhaj

says:

So long as you do not isolate yourself
from considerations about everything save Him,
You will not be able to reach privacy
with the Beloved in His private room.

Ibrahim Haqqi expresses the same point, as follows:

The heart is the home of God;
purify it of whatever is there other than Him,
So that the All-Merciful may descend into His palace at nights.

Isolation, which, in the words of Sayyid Sharif [1], is cleaning the heart and other innermost faculties from the dirt and dust of attachment to anything save Him, requires that the people favored with a vision of Him should isolate themselves from whatever they see or hear, and that they live immersed in the lights of the Existence of the Eternal Witness. Every initiate feels this and is favored with its gifts according to the individual’s capacity.

When those who are in the initial stages of the spiritual journey find themselves growing in the knowledge of God that is developing in the heart, the information acquired concerning Him gradually fades, and they begin to receive glimpses from beyond things. Then all of their material or bodily necessities, and even the entire world with whatever is in it, gradually lose their importance and value for them and they become polished mirrors to the truth, or function as some misty medium to reflect Him. One who feels this favor sometimes says, like Fuduli,

The way of isolation is a home
requiring full renunciation and sacrifice to settle in,
so abandon whatever worldly things you have,
and do not have a house.

or sometimes cries, like Yunus Emre:

I have found the unique, matchless honey;
Let everybody come and plunder my existence.

One who has reached the final point of the spiritual journey is freed from all considerations concerning other existent beings save God, and is left with no trace that belongs to anything else except Him. If those favored with this degree of isolation do not follow the principles of the Prophetic way or the rules of Shari‘a in their considerations, they may lapse into negating the “reality of things”— the established originals or essences of things in God’s Knowledge. This is a rank where many initiates live in a daze. Whereas, those who strictly follow the signposts and lights of the Prophetic way during their entire journey, though admitting the reality of things, see in everything only He Who is the One, only know the One, only mention the One, only call the One, and only turn to the One in thousands of signs of “dawn,” turning their eyes from all others.

Ahmedi [2] describes this rank according to his feeling as follows:

I have submitted all my being to that Friend, having no home any longer;
And purified my hands of any worldly things I had, being left without both of the two worlds.
For God’s love has come and drawn me to itself: opening the eyes of my heart, awakening me from an intoxicated sleep.
His Unity has become manifest to me, so that I have seen Him with all certainty.
I have driven away polytheism, having no doubt any longer.

As for the state of those who have completed their journey toward God, it is such a deep, indescribable state of pleasure, where efforts toward isolation have ended in perfect isolation and they have all but lost their own being, that those who do not experience it cannot know or describe it. Anybody who attempts to describe it cannot be saved from confusion. Such a relation between the Almighty, Ultimate Truth and an initiate whom He has favored with such a degree of spiritual attainment must be a mysterious gift of secrecy of His to His distinguished servants. What we should do is to feel respect for this gift of secrecy.

O God! Show us the truth as being true and enable us to follow it, and show us falsehood as being false and enable us to refrain from it. And bestow blessings and peace on our master Muhammad, the guide to the truth, and on his Family and Companions, godly, noble and honorable.

Notes

1. Sayyid Sharif al-Jurjani (1339–1413), was one of the leading theologians of 15^th century. He lived in Iran and taught in Shiraz. He visited Istanbul in 1374. Sharhu’l-Mawaqif is his most famous work.
2. Emir Muhammed ibn Emir Ahmedi lived in the same age as Jalalu’d-Din Rumi. He lived in Bayburt, in the Eastern Turkey. He was also the leader of the Ahis (The Brotherhood of Craftsmen and Tradesmen) in the region. (Tr.)

From another perspective, austerity is described as holding back from carnal pleasures in order to acquire piety, righteousness, and nearness to God, and to discover the hidden realities of existence and the Divine truths. It combines the following of God’s way without any deviation, making use of willpower and conscience in the best way by taking refuge in the atmosphere of spiritual life against the pressures and excessive desires of the carnal soul.

“State” and “station,” regarded as crystal-like indicators of a person’s spiritual life, are certain “pools” of indescribable spiritual pleasures mixed with the breezes from the worlds beyond that one can experience through austerity on the way to God. These are based on love of God and the attainment of His approval. Reaching these “pools” and feeling and living in the spacious world of the spirit within the love of God and His good pleasure is possible through austerity and through training the carnal soul, and can be achieved by enhancing the spirit with virtues.

A person capable of sustaining an austere life is a person of tested faith or loyalty in relationships with the Creator, the Ultimate Truth, and also in relationships with the created. This is the natural state for austerity-the ambition to become a person of truth by liberating oneself from worldly ambitions and carnal inclinations and becoming devoted to the Almighty Truth. Austerity is training the carnal soul to realize true humanity and to make the love of God the source of human feelings, thoughts and behavior. In other words, the purpose of an austere life is to think for the sake of God, to speak for the sake of God, to love for the sake of God, and to remain in the sphere of doing or not doing something only for the sake of God, to obtain His approval and good pleasure-purely because God wants us to do it or not to do it-and to always be with God.

Some see austerity as humiliating the carnal soul, which we can interpret as the annihilation of the evil-commanding soul which always pursues evils, or as being freed from selfishness and self-conceit or overcoming bodily desires in accordance with the maxim, “Die before you die!” From this perspective, austerity can be regarded as plowing the carnal soul, as one plows a field, in order to sow the seeds of goodness and virtue, and bringing them into flower by giving them the necessary water and heat in favorable weather.

The couplet,
Be soil, such fertile soil, that roses can grow in you;
For nothing other than soil can have the honor of growing roses.

describes this state of soul which has acquired perfection, humility, and self-annihilation. Sufi scholars and thinkers have also taken another approach to austerity. They distinguish two types of austerity. The first is “austerity in manners,” which means being freed from weaknesses and vices in order to acquire a second nature, while the other is “austerity in goals,” which means having the best goal and pursuing it in this world. This approach can also be summed up as disciplining the carnal soul and acquiring good, laudable virtues. The statement found in the Lujja, “The wisdom in austerities is training the reason and the soul” confirms this approach.

Some who have acquired austerity in the most approved manner have made another classification of austerity, as follows:

• The austerity followed by those who are at the beginning of the Sufi way to God consists of combining and adorning good morals or good nature with knowledge, and the practice of religion with sincerity and purity of intention, and to observe both the rights of the Creator and the rights of the created.
• The austerity followed by those who have advanced on the Sufi way to God is to become free of all considerations with respect to anything other than God and, by paying heed to the voice of the inner sense of reliance on God and of seeking help -something that everyone feels in their conscience-to remain true to the direction to which their conscience points. Furthermore, this degree of austerity also demands being oblivious of even the way one is following, because of absorption in seeking God’s good pleasure.
• The austerity followed by those who have reached the end of the way enables them to experience the Divine manifestations free from all differences and polarities. That is, it enables them to feel in the depths of their heart the unity and harmony of apparently opposed Divine Names and Attributes, with all their manifestations. It is, therefore, a way to see and experience God without seeing any difference between His being the All-Favoring and the All-Requiting or the All-Expanding and the All-Straitening or the All-Granting and the All-Preventing.

They will not be free riders who just fiddle and suffice with what is given. No, when need be, each and every one of them will be sure to strike water from the hardest stones as Moses did and split rampant waters to lead the way.

They will know to wait when they need to wait, and they will know to act when they need to act. At times, they will come down on the earth like lightning. Yet, at other times, they will know to avoid violent storms and wait for the season of clear breezes. They are quick and bold, but their actions do not lack thought. Their minds are enlightened, their decisions exact, and their conduct measured.

They see no harm in relating to any idea or school of thought. But the direction of their hearts is immutably fixed on their own foundation of faith. For them, even the most lustrous movements of thought are not worthy of concern if they ultimately fail to relate to their faith. That is, they will not struggle to reclaim rivers that will not water their lands or feed their lakes.

Their power is derived from the truth and it is the truth for which they endeavor. However, they know that power is not without aim or place, and they know to be prudent when they cannot match the power of their adversaries. Shallow in appearance, they are smart and wise.

They are candid and sincere with friends. Their insight warmly accommodates their foes. In their world, heart and reason go hand in hand; friends are not ignored and foes are not cast away by vitriol.

Their anger never extends to cruelty. Yet, their leniency does not tolerate injustice. Their blessed atmosphere is free of the wantonness of the cruel and the wailings of the downtrodden.

They have resolve and determination. Neither worldly concerns, nor the desire for Paradise can entrap them until the day of true festivity. They incessantly exude the unparalleled incense of the transcendence.

They serve as a spiral cord between their communities and the truths of the realms beyond the heavens. This cord will never break, even though malevolent hands try to tear it apart, time and again. They are neither scared of the flames nor intimidated by the cannons of tyranny, because they have often countered infernos and crushing blows.

For them, true liberty lies in connection to the Divine Truth. Therefore, every exertion of the carnal self on the path of the Divine engenders an exhilaration of worship and infuses the faithful with interminable joy. This is particularly true when the soul is way beyond the primal human wants and pleasures, nestled in the safe haven of the heart …

Those who will shape tomorrow are always in confrontation with the carnal self. They are so composed that they will not be deceived into the positions granted by the good will of other people. They are never spoilt by their own achievements, grand as those achievements may be, or by the respectful ranks others ascribe to them. When the time comes that their names are heard everywhere and their reputation knows no limit, they will remain the same modest and unpretentious individuals they were when they first assumed the sacred duty. This modesty and this unpretentiousness will be embroidered with nobility and dignity.

They will never become beggars who seek reciprocation in return for the deeds they perform for the sake of their people. For them, beggary is to be abhorred, even if they are in utter need. For begging would mean doing what they despise most – receiving double of what they gave to their people.

Once again, we beseech the help of an elevated generation whose approach is imminent on the horizon. We pray, knowing that the Merciful God will not disappoint us.

I think we all are aware that God has taken each of us-while we were wandering here and there-and made contact at a particular point with His holy grace and favor. This is an undeniable fact, and that we have existed under this blessing should be well comprehended. Throughout the past, certain groups of people have assumed services of education, charity, and relief with profound sincerity. Now, the task that falls on our shoulders is to proceed with carrying the flag inherited from them with the same good intentions. It may be useful to state the following points so that the favor pouring down upon us will not cease:

1. We have to persuade ourselves that we have had no role to claim within these services. It must be accepted that all takes place because of God’s holy grace, benediction and favor; due to this, we must not claim partnership with Him and commit a grave sin, and must stay away from the egotistical delusions perpetrated by our carnal self.

2. We should conceive that if we were not involved in these good works, it probably would be done by far better people, and much further distances would have been covered than those covered so far. And we should say, “God’s holy favor does not reflect the service as it comes from its fountain, instead it hits the evils of our egotism and corporeality and is fractured; because of this, our acts of service stay far behind the point they should have reached.” Long ago, our elders used to say, when someone comes to a devotee of truth: “So, my friend, how many souls have you killed?”that is, “How many people have been nipped by you and could not find the truth?” Today’s devotees, too, should bear this concern in their souls, so that God’s holy favor might not cease.

3. Our spiritual meekness and worship should multiply as much as our worldly activities and success, so that we do not become overwhelmed by our own egos. Imam Rabbani does not show himself even the deference of a dog; moreover, he even states that he doesn’t have the worth of a donkey. This consideration should be fastened to our souls, become our everyday state. The Prophet Muhammad, peace be upon him, used to say, during his day-and-night prayers with his forehead on the ground in repentance: “O! The All-Living! The Self-Subsisting! I beg for Your grace! Please do amend all my states, and do not leave me alone with my carnal self, for even as long as a blink!” We, too, must repeat this prayer often, and should strive to leave behind the brutality of our carnal selves.

4. We should attribute any sort of deficiency to ourselves, see our egos as an obstacle to service, and attribute every single success as a divine favor. Korah attributed the blessings bestowed upon him to himself and said, “All this has been given to me only by virtue of a certain knowledge that I have” (Qur’an 28:78). All kinds of Korahs and Pharaohs have said such things. In contrast, all saints and Prophets have said, “I can neither bring benefit to, nor avert harm from, even myself” (Qur’an 7:188). Thus, the thought “I have known/ I have done/ I have held/ I have constructed” is the arrogant thought of Pharaohs. The account of the Qur’an on this issue is crystal clear: “It is God Who has created you and all that you do” (37:96). So, what is our share in goodness? Only our inability and poverty. If we turn to His might through our helplessness, to His wealth through our neediness, we are further motivated with gratitude, and serve with enthusiasm, divine blessings will progress ever after.

5. The awareness and comprehension of the fact that all goodness and success come from God shall be exposed by our resolution and vigilance to talk of Him with others. But there are implicit forms of Pharisaism, as well. For instance, people sometimes say, “We have been blessed with this success; God has made us do this, for we are so unable,” with secret sanctimoniousness. Some people slyly talk of their own selves all the time, “We’ve read this and that with many friends, many intellectuals attend our programs.” But we are called to communicate about God Almighty, and must be ever so vigilant on this point. For example, children are greatly loved. When children are mentioned somewhere, we too would like to mention our own kids, and remain on the lookout for the opportunity. Likewise, people sometimes feel that way about the eloquence of their writing or speech. But these kinds of attitudes are surely indecent, perhaps even inconsiderate. We must speak of God at every single opportunity. When fidelity or loyalty among friends is mentioned somewhere, we should say, “is there a friend more loyal than God?” When rights are spoken of, we should say, “if there is someone Whose right has to be given, it is surely God Himself who has raised us from non-existence to existence, then not abandoned there and animated us; then not left alone and raised us up to humanity, then honored us with faith, moreover made us involved in good deeds.” That is, we should feel jealous if someone other than our Lord is given credit somewhere. When someone says something like, “I’ve given a speech, and people were exuberant and offered this and that,” we should feel uneasy enough to become ill, and writhe with pain, thinking, “Have a look at him; he is talking about himself instead of my Lord.”

Yes, if we wish to learn our state with God, we should look at the state of God with ourselves. How much interest do we have for Him, what kind of association do we have with Him? We should ceaselessly remember, and be always on the alert. As a matter of fact, if our contact with Him is firm, we will find a way toward Him, to communicate with others about Him. In consequence, we will see only Him, know only Him, think only about Him, move with Him, blink our eyes only for Him, and close all other considerations except Him.

6. Another major inducement for divine guidance and assistance is sincere cooperation and alliance. To reach this requires to conserve cooperation and alliance, and to avoid disunity and dissociation. If we are unified and together, we may be bestowed favors that exceed the human imagination, and we may become able to carry loads heavier than a mountain. In contrast, if our unions and alliances are destroyed, and we remain alone or with only a few friends, we will have detonated our essential force and caused the discontinuation of divine assistance. No matter how hard we try, it will not mean much, if we are without helpers. To this end, we must use all our resolution and effort to conserve the quality of being as strong as a building made of steel. Indeed, Qur’an decrees “God’s hand is over their hands” (48:10). I believe that the favors bestowed upon a congregation belong to a far-distant dimension, that even some of the holiest individuals, with the aptitude to guide all of humanity, may not be granted.

To be a human being is hard, but servitude is a still harder. The obligation of performing a great mission, in the end times of the world, is perhaps the most difficult one of all. And we have applied for the hardest duties. We have taken a difficulty upon ourselves by assuming the self and willpower that the mountains and heavens have abstained from. Therefore, we will enhance our sense of self and willpower in a transcendent way, by sheltering under God’s divine might and supremacy, in order to overcome those difficulties.

Futuwwa, defined as youth and chivalry, is really a composite of such virtues as generosity, munificence, modesty, chastity, trustworthiness, loyalty, mercifulness, knowledge, humility, and piety. It is a station on the path to God as well as a dimension of sainthood, and also signifies that altruism and helping others have become one’s second nature. It is an important, indispensable dimension of good conduct and a significant aspect of humanity.

Derived from fata’ (young man), futuwwa has become a symbol of rebellion against all evil and the endeavor for sincere servanthood to God; the following verse expresses this eloquently:

They were young men who had believed in their Lord, and We increased them in guidance. And We strengthened their hearts, when they rose up and declared: Our Lord is the Lord of the heavens and Earth; we will not call upon any god beside Him, or then we had spoken an outrage. (18:14)

The verse We have heard a youth talk of them (the idols); he is called Abraham (21:60) expresses the position and influence of one who has achieved perfect futuwwa in his or her community, one who has sought to guide humanity to truth. By contrast, the young men mentioned in the verses: With him there came into the prison two young men (12:36) and: (Joseph) told his young (servants) to put their merchandise (with which they had bartered) into their saddle-bags (12:62) were ordinary young men without chivalry.

As many people have written on or talked about futuwwa since the Age of Happiness, the concept has been defined in many ways: not despising the poor or being deceived by the rich and riches; being fair to everybody without expecting fairness in return; living one’s life as a pitiless enemy of one’s carnal self; being ever-considerate of others and living for them; smashing all idols or all that is idolized, and rebelling against falsehood so as to be wholly devoted to God Almighty; bearing whatever evil is done to oneself, but roaring when the rights of God are violated; feeling remorse for the rest of one’s life for committing the smallest of sins, but overlooking others’ sins, regardless of how large they are; seeing oneself as a poor, lowly servant while considering others as saintly; not resenting others while maintaining relations with those who resent you; being kind to those who hurt you; serving God and the people before everyone else, but putting others first when it is time to receive one’s rewards.

Some have summed up futuwwa in the four virtues mentioned by Haydar Karrar Ali, the fourth Caliph and cousin of the Prophet, upon him be peace and blessings. They are: forgiving when one is able to punish, preserving mildness and acting mildly and gently when one is angry, wishing one’s enemies well and doing good to them, and being considerate of others’ well-being and happiness first, even when one is needy.

Ali was one of the greatest representatives of futuwwa. When he was stabbed by Ibn Muljam while leading the morning prayer in the mosque, his children, who saw that their father was going to die, asked him what he wanted them to do to Ibn Muljam. He did not order his execution in retaliation. During a battle, Ali threw his enemy to the ground and then released him. When ‘Ali was about to kill this man, the latter spat in Ali’s face, which angered him. Fearing that his motive for killing the man was now confused and sullied, ‘Ali released him. He felt sincere grief when Zubayr ibn Awwam, a leading Companion and his enemy in the Battle of the Camel, was killed. Since he always considered others first, even when he was in need, he usually wore summer clothes in winter and trembled with cold (because he would give away his winter clothes). It was said about him that there could be no young, chivalrous man like Ali, and there could be no sword like Dhu al-Fiqar (Ali’s sword). Ali lived with the Prophet, upon him be peace and blessings, and was raised by him. He lived a perfectly honest, pure life without any stain, and embodied God’s answer to Prophet Moses, upon him be peace, about futuwwa: It means that you are able to return your self to Me as pure or untainted as you received it from Me.

The signs of a fata’ (young, chivalrous one) are that the individual, created with the potential to accept Divine Unity and Islam, is totally convinced of the Divine Unity; this urges him or her to live according to the requirements of this conviction; that, without being captivated by carnal or bodily desires, he or she lives a pure, spiritual life; and that he or she always seeks to please God in his or her deeds, thoughts, and feelings. One who cannot be saved from the temptations of the carnal self, Satan, appetites, love of the world, or attachment to the worldly life cannot climb upward to the peak of futuwwa.

Futuwwa is a treasure obtainable by climbing high beyond
All the “highest mountains of the world”;
What business have those who fall tired
Even on a smooth road with such a treasure?

Notes

1. Ibn al-Athir, Usd al-Ghaba, 4:118.
2. Shamsaddin Sivasi, Manaqib Jiharyar Guzin, 258.
3. Al-Haythami, Majma’ al-Zawa’id, 9:150.
4. Ibid., 9:122.
5. ‘Ali al-Qari, Al-Asrar al-Marfu’a fi akhbar al-Mawdu’a (Beirut, 1986), 367.

Answer: Self-confidence, or self-esteem, is usually defined as a person’s believing and trusting in himself, relying on his personal abilities and opportunities, living in peace with his own person and environment, and being content with himself in general. Even though it has a positive aspect in terms of urging us to look at life positively, this term is an expression of a notion whose underlying meaning and connotations do not comply with universal humane values. The term “self confidence” expresses a perspective which originates from an egotistic worldview.

Naturally, a person’s character needs to be revealed in order to be able to improve his or her talents and capabilities. However, while seeking their development we should not flatter individuals excessively and throw them into whirlpools of egotism. We should not make a person become a know-it-all and act insolently; we should not let issues rely on a single individual’s restricted personal capabilities, limited power, and feeble will.

First of all, it is inevitable for a person who approaches every issue with respect to his or her personal talents, power, and capacity and keeps saying “I” to become totally egocentric; it is inevitable for them to grow more and more arrogant by feeding their ego with every achievement and everything they do. On the other hand, it is also obvious that a self-centered person who has too much trust in himself will become completely desperate at the slightest slip or fall; he will not find anything to hold on to and will not be able to rise again.

People have the sense of and need for confidence engrained in their nature. However, a person who does not know whom he should trust and who cannot correctly identify the true source of reliance will finally turn into a complete egotist and he or she will ascribe every matter to himself or herself. Such a person will even nurture some perspectives leading to unbelief; she or he will go too far and-God forbid-say, “I have created…”, or “such and such has created….” In time, these people will become narcissists, self-admirers who are fond of themselves, their behavior, their manners, and their appearance. They will be ready to reject and criticize any thought, measure, and solutions other than their own.

In this respect, a principle of “fulfilling what befalls on the free will and then relying on God” should replace the notion of self-confidence in the eyes of a true believer of God. Humans are blessed with the “free will,” which is a very special gift. We are responsible for using all the senses and feelings granted by God Almighty as capital, but expect the result and reward from Him again. Likewise, the feeling of confidence is always ascribed to God in the Qur’an and the practical example of the Prophet, since God Almighty is the one who creates everything and who directs every affair. If we use the potentials placed in our nature as seeds and then put them to practice as an intention and wish to be realized, God Almighty grants us the power and possibility to accomplish that act. Regarding it as mental power, as directing one’s own thoughts and actions with that power, or as God’s direct favor on the human free will within the sphere of causes, no matter how we define fulfilling what befalls the free will, when we wish to do something and incline towards it, the Creator of the Universe renders it possible for us to realize that intended act. Therefore, we should always put our faith in God and rely on His execution. Accordingly, true believers firstly have faith in God in every matter and make use of the abilities He has bestowed on them. In addition, they ascribe achievements not to themselves but to Divine Providence. They know that all of these come from God and they have complete faith that future achievements also lie in the power of God. Such people, while fully acknowledging their impotence and weakness, are very powerful at the same time, for they are well aware of the true source of power. Such people are very rich, since they are conscious that they are fed from the treasures of Divine Mercy. They become heroes of the fact that “belief is both light and power. Those who attain true belief can challenge the universe.” (Nursi, Twenty-Third Word). Therefore, they have the courage to defy worlds. The fortress they take refuge in and the sword they make use of is the truth, “There is no power except with God.”

Yes, true believers make use of the free will granted by God in the best way possible. On the other hand, they pray as “O God, please do not leave me with my carnal self even for a span as short as the blink of an eye,” putting their trust not in their own selves, but in God Almighty. They take their carnal self and carnal desires as their archenemy and take only God as their best supporter, sole friend, and helper. In the face of every event, they croon, God is sufficient for us; how excellent a Guardian He is! (Qur’an, 3:173), and they voice the truth, O Our Lord! It is in You that We have put our trust, and it is to You that we turn in utmost sincerity and devotion, and to You is the homecoming (Qur’an, 60:4). They always keep loyal to the divine decrees:

“And put your trust in God. God suffices as One on Whom to rely (and to Whom to refer all affairs).” (Qur’an, 33:3)

“God is sufficient for me; there is no deity but He. In Him have I put my trust, and He is the Lord of the Supreme Throne (as the absolute Ruler and Sustainer of the universe and all creation, Who maintains and protects it).” (Qur’an, 9:129)

Nevertheless, nowadays saying “I” in everything one does and overflowing with arrogant considerations is more common than ever. Egotism is so widespread today that most people use even what has been granted by Divine Providence in the name of their arrogance and use it as elements to feed their ego. For example, most of those who put emphasis on self-confidence contract the plague of vanity in time; they are seized by a feeling of superiority and catch the egotist disease of talking about themselves at every opportunity. Therefore, the term “self-confidence” or “self-esteem” is impossible to reconcile with the perspective of a believer in the true sense of the word. It is a very unnatural term from the standpoint of faith, for it misguides minds and hearts like other spurious expressions do. With an understanding based on the essential values of belief, we all need to pray, “Hold me, O God. Hold me, please. I cannot do without you!”

Humanity has come up with many beautiful things, and has made great inventions up to now. In a way, it is thanks to these efforts that the people of our time are enjoying a life of comfort, never equaled in any period of history; at least, this is potentially so. Even though it would not be correct to speculate today on the days to come, those who predict the future of the world say that it will, in a way, become so attractive for the people of physicality and carnal pleasures that it will make them forget Paradise. With a feeling and passion that gives priority to immediate pleasures and delights, they will say like Omar Khayyam, “The past and future are all but tales; enjoy yourself, do not spoil your life.” Thus, they will see life as only eating, drinking, and lying down, constantly making their choices in favor of worldly ease and comfort.

Actually, we can see this even now in many developed countries, and a great number of people around the world are enviously trying to imitate them. Almost everybody speaks about “material welfare and comfort,” without seeing other values than these, or rather without wanting to see them. However, in spite of the dizzying developments brought by science, the new opportunities offered by technology, and so many means promising us welfare and happiness, the people of our time do not seem so happy. Let alone seeming happy, they are seized by unease and depression more than ever. Though it could not be expected to be any other way, mere worldly opportunities, which are not supported by their relation to faith or knowledge of God, not deepened and given meaning, would obviously not mean much. In this respect, what we need in this modern age is nothing but to choose the best stature as suggested by the truth of having been created as “the perfect pattern of creation” (Tin 95:5), and to read the essence of being human accordingly. We can call this human beings’ realization of their difference with respect to spirituality and heart, reviewing their relation with the Creator, and finding their own orbit as befits the purpose of their creation. It seems that until they learn to read their essence correctly, it will not be possible for human beings to put their affairs in order and attain the happiness they expect. And particularly so if they are trying to suppress their spiritual appetite through luxury, comfort, and seeking to satisfy their physical pleasures due to not being able to know their real problems.

Even though the gravity of problems varies according to the country and society, almost all of humanity today faces serious dead ends. Almost everywhere, in every society, the masses experiencing a void in the name of faith and knowledge of God are pushed-consciously or not-into a disordered life, their animal desires are constantly triggered, and they are intoxicated into oblivion. Obviously, there cannot be sound spirit, sound thoughts, and sound judgment in such carefree, lawless, and immoderate masses. Masses of this sort have no aim or activity other than satisfying their carnal senses and consoling themselves with alcohol and drugs. Such a society can be considered to be spiritually dead, or to have entered the grave before dying. For such miserable souls who have lost their feeling of being human to some extent, it is just ordinary to have perverted habits, nervous problems, stress, and depression. Unfortunately, along with the entire world today, Muslim countries are also afflicted with the same diseases, and they are going through their most unfortunate days in desperation. In this world, individuals are diseased and shaken, the home is miserable and messed up, the masses are delirious and aggressive, and the representatives of brute power are cruel and merciless; nobody knows where it will lead and what kind of an end awaits humanity…

Due to such intermingled uncertainties and misery, most are unaware of what they are doing, what purpose they are serving, and what kind of disintegration they are heading toward. Most are completely unaware of the background of these dreadful problems, the real reasons for the total degeneration of societies, and the spiritual deformation of masses. The cause or causes of disease are not known exactly, and therefore the remedies offered are mistaken to a great extent. The question of how many people have been able to diagnose the problem is always arguable. And God knows how many of them are even given the right to speak.

It is for these reasons that in spite of all means of welfare, humanity is unhappy, weary, worn, delirious, and bent under the burden of bad conscience. Individuals and the masses are in an intimidating void-the void of conflicting with our primordial nature-generated by not knowing one’s Master. This is the void of being ignorant of faith and wisdom and the void of having been dragged into the pitfalls of the carnal self. Therefore, people are in constant anxiety as if journeying through the corridors of Hell and are extremely uneasy. Neither leading their life in luxurious buildings, nor their fantastic clothing mean anything in the face of this void in them. Sometimes the delirium of intoxication is resorted to, and sometimes contentment is sought within material and carnal desires… but to no avail. None of these suffices to fill the void inside, and the generations of today, who are deprived of spiritual support, keep drifting from one delirious state to another.

Because of mad crowds detached from their past, with no connection with their future, and vulnerable to committing crime, almost everywhere human life and property are under threat, those who care about chastity are anxious, and those responsible for security are ashamed of being unable to cope with the different illegal organizations they face every day. Those who see these on television or in the newspapers wonder, “Is it the end of humanity?” and they shake with the fear of being dealt a divine blow. We cannot consider them wrong, since Sodom and Gomorrah were smashed to the ground in chastisement for such spiritual disintegration and debasement. The people of Noah was destroyed for a quarter of today’s present immorality. If the destroyed peoples of Ad, Thamud, and Ayka were to witness what is happening today, they would probably be deeply ashamed. As the poet Mehmed Akif expressed it:

Modesty has been raised, shamelessness all around,
What ugly faces that thin veil proves to have disguised!
No fidelity, no loyalty to promise, not a sign of the word “trust,”
Lies are favored, betrayal required, right is out of sight.
Let virtues be ignored, let consciences fall into silence.
If this moral corruption lasts, there will remain no independence.

In the face of such realities, the only way to be saved from the present dangers and from being caught in the torrents of misguidance is faith in God, the belief in resurrection and the afterlife, consciousness of the final judgment, and a new call to a total revival toward being ourselves. On the other hand, other cures which have been resorted to so far are obviously of no use at all.

The entire society is afflicted and faith is the treatment,

For souls starving for faith, other ways are torment.

We will wait and see; maybe one day God Almighty will open our eyes too.

Ramadan is a time of intensive worship and devotion to God, of reading the Qur’an and reflecting on its teachings, of comprehensive thanksgiving, giving to charity, practicing self-control and kindness, of training oneself to be a better person spiritually and improving relationships with others.

Fasting is not that difficult

To non-Muslims fasting in Ramadan may appear to be a time of hardship and deprivation, but that is not the experience of Muslims. There are at least five ameliorating factors that make fasting much easier than it appears. These are (1) the magic of intention, (2) the community spirit, (3) the ability of the human body to adapt, (4) social/cultural cooperation, and (5) divine help. The initial intention significantly reduces the perceived difficulty. Once one commits to fasting, it becomes much more doable and feasible. Knowing and seeing that fellow believers are fasting with you and sharing the early breakfast or the dinner with them strengthens the community spirit. Thirdly, the human body is amazingly adaptable. Within the first few days of fasting the body adapts to the new schedule and one does not feel hunger as one normally would. In communities where Muslims are a majority or a significant minority, there is assistance or cooperation offered to the fasters, such as flexible holidays and working hours. Finally, for any worshipper, there is divine help which eases the task once the worshipper has committed to doing it.

Over 500 million Muslims, from age 9 to 90 fast every year. Fasting does not prevent them from conducting their mundane work or business as usual. As a pillar of the religious life in Islam, fasting is probably the most practiced form of worship. Muslims think of Ramadan as a kind of tune-up for their spiritual lives.

The four dimensions of Ramadan

As the third “pillar,” or religious duty in Islam, fasting has many dimensions: The behavioral dimension, the religious dimension, the social dimension and the spiritual dimension.

The first is the obvious behavioral dimension. Fasting in Ramadan is a means of learning self-control. Due to a lack of preoccupation with the satisfaction of bodily appetites during the daylight hours when fasting, the spirit gains a measure of ascendancy. The soul is freed of the chains placed by carnal desires. Fasting provides a break in the cycle of rigid habits or overindulgence.

During fasting, not only the stomach, but also the tongue, eyes, ears, other limbs, and the heart and mind are equally obligated to be restrained. Just as we control our physical appetites, we also must control our negative emotions and actions. The Messenger of Islam, Muhammad, peace be upon him, expressed that fasting is not only restraining from food and drink, but that it also means refraining from impious acts. He said that if a person does not control their senses and behavior, then God does not require that person to refrain from eating. He added that if someone verbally abuses you, acts ignorantly towards you, or even hurts you, you should respond by only saying, “I am fasting; I am indeed fasting.” According to the masters of Sufism, the spiritual dimension of Islam, not only one’s organs, but also one’s thoughts and feelings need to be tightly controlled during this month.

As far as the social dimension is concerned, fasting is a way of experiencing hunger and developing sympathy for the less fortunate and thus learning thankfulness and appreciation for all of God’s bounties. Fasting increases people’s sympathy and compassion for those who have been deprived of their daily means of survival. Although everybody knows, in an abstract sense, that there are people who suffer from hunger and poverty around the world, this knowledge may not be great enough to have an impact on our daily behavior. During the fast of Ramadan, this knowledge is internalized, because we now not only know that there are hungry people, but we have a glimpse into their experience of hunger. This deeper, internalized knowledge helps us minimize wastefulness and to sincerely do our best to help those in need.

Ramadan is also a time of generosity. People are more generous, more cordial, and more ready than at other times of the year to do good and charitable work. Muslims often invite one another, friends and guests, Muslims and non-Muslims, in particular neighbors, regardless of creed, to share the evening meal and exchange gifts and best wishes.

Fasting establishes a continuity of practice with religions such as Judaism and Christianity, in which fasting is recognized as an important element of devotion to God. The very verse in the Qur’an that commands Muslims to fast reminds them of this connection: “O you who believe! Fasting is prescribed on you just as it was prescribed on the people before you.”

The spiritual dimension

In the spiritual dimension, fasting during Ramadan is an act of obedience. It leads to sincere thankfulness, which is the heart of worship. It also empowers our spiritual side over our physical tendencies. If we imagine our body as a vessel, such as a ship, our mind, heart and carnal desires are like hands that are trying to control this vessel. Fasting weakens the effect of the carnal self and strengthens the effects of the mind and the heart on the control of the body.

The experience of hunger in fasting breaks the illusory lordship of the carnal self, or ego, and, reminding the carnal self of its innate helplessness, convinces it that it is only a servant. Self consciousness, or the notion of “I,” is part of the “trust” that has been given to humans as the vicegerents of God on earth [The Qur’an, Ahzab 33:72]. “The All-Wise Creator entrusted each human being with an ego that has clues and examples that urge and enable them to recognize the truths about the attributes of the Lord of Creation and His essential qualities. Ego is the measure that makes known the qualities of His Lordship and the functions of His Divinity.” [Nursi, 2005, 552] Although God is closer to us than our jugular vein [The Qur’an], His names and attributes cannot be fully comprehended as they are infinite and we are finite, mortal, limited creatures. The virtual attributes that God gives us can serve as units of measure for comparison and for a better appreciation of God’s names and attributes.

It may be asked “Why did God make our ego a means to know His attributes and names?” Nursi answers this question as follows:

An absolute and all-encompassing entity has no limits or terms, and therefore cannot be shaped or formed, and cannot be determined in such a way that its essential nature can be comprehended. For example, light undetermined by darkness cannot be known or perceived. However, light can be determined if a real or hypothetical boundary line of darkness is drawn. In the same way, the Divine Attributes and Names (e.g., Knowledge, Power, Wisdom, and Compassion) cannot be determined, for they are all-encompassing and have no limits or like. Thus what they essentially are cannot be known or perceived. A hypothetical boundary is needed for them to become known.

In our case, this hypothetical boundary is our ego. Ego imagines within itself a fictitious lordship, power, and knowledge, and so posits a bounding line, hypothesizes a limit to the all-encompassing Attributes, and says: “This is mine, and the rest is His.” Ego thus makes a division. By means of the miniature measure it contains, ego slowly comes to understand the true nature of the Divine Attributes and Names.

Through this imagined lordship, ego can understand the Lordship of the Creator of the universe. By means of its own apparent ownership, it can understand the real Ownership of its Creator, saying: “As I am the owner of this house, the Creator is the Owner of this creation.” Through its partial knowledge, ego comes to understand His Absolute Knowledge. Through its defective, acquired art, it can intuit the Exalted Fashioner’s primary, originative art. For example, ego says: “I built and arranged this house, so there must be One Who made and arranged this universe.”

Ego contains thousands of states, attributes, and perceptions that, to some extent, disclose and make knowable the Divine Attributes and essential Qualities. It is like a measure, a mirror, or an instrument for seeing or finding out, an entity with an indicative function. [Nursi, 2005, 552]

It is not necessary for a unit of measure to actually exist; like hypothetical lines in geometry, a unit of measure may be formed by hypothesis and supposition. It is not necessary for its actual existence to be established by concrete knowledge and proofs. The self, however, sometimes forgets its true nature and imagines its “knowledge,” “power,” “ownership,” and “ability” to be real. When the self forgets its true nature and the purpose of these feelings, it becomes a seed that may grow into a tree of arrogance. Nursi points to the importance of fasting for keeping the self under control:

Fasting Ramadan breaks the carnal self’s illusory lordship and, reminding it that it is innately helpless, convinces it that it is a servant. As the carnal self does not like to recognize its Lord, it obstinately claims lordship even while suffering. Only hunger alters such a temperament. God’s Messenger relates that God Almighty asked the carnal self: “Who am I, and who are you?” It replied: “You are Yourself, and I am myself.” However much God tormented it and repeated His question, He received the same answer. But when He subjected it to hunger, it replied: “You are my All-Compassionate Lord; I am Your helpless servant.” [Nursi, 1995, 222-3]

Conclusion

Fasting in Ramadan may appear to be a difficult form of worship to those who have not experienced it. But there are many factors, some of which are listed above, that help the faithful to fulfill their commitment. Only God knows the true wisdom behind fasting, but we get a glimpse of it through the Qur’an, the prophetic tradition, and our personal experiences. Fasting is first a means of self-control, a way to increase in piety and find freedom from the tyranny of carnal desires. Secondly, fasting provides an opportunity for reflection, intense worship, and thankfulness. It enables members of the community to empathize with those who suffer from poverty and hunger. In the spiritual dimension, fasting leads to a sincere appreciation of God’s bounties and deep gratitude for the same, which is the essence of worship. Finally, the experience of hunger in fasting reminds the self of its true nature; that is its weaknesses and its dependence on the grace of God. It breaks the illusory lordship of the self and it reminds the carnal self of the purpose for its creation, which is faith, knowledge, worship, and love of God, as well as service for humanity.

Yuksel A. Aslandogan is the Vice President of Institute of Interfaith Dialog, Houston, Texas.

Muhammed Cetin is the editor and Publications Coordinator of IID, Institute of Interfaith Dialog.

References

• Nursi, S. The Words, The Light, Inc. NJ: 2005.
• Nursi, S. The Letters, Truestar, London: 1995.

Willful action needs an initiative plan and decision, and this depends onthe vitality and activity of the mind. In this respect, among the creatures with which we are familiar, willful action is a trait only peculiar to humanity. God Almighty honored humans with innate free will so that it will serve as an invitation to His

Supreme Will, that is, as an initial means. Free will is a decipherer and a torch; wherever it shines, the Light and Supreme Will of the One Who governs all of creation and space is manifested there as well. People who unify their limited free will with the Supreme Will of the Creator reach infinity with their finite will; they become powerful while they are helpless, strong while impotent; they turn from being a drop into a sea, from an atom into the sun, becoming an entire being when previously they were nothing.

Even though it is limited, human will is a Divine gift from the infinite Will of God to the most distinguished being on the earth. Those who are able to make use of this gift as a key to secret codes can manage to solve the most intriguing matters, to illuminate the darkest points, to open the strongest doors, and obtain the most valuable treasure. Free will does not consist of mere thought, nor is it an action. It is the primary source and bastion of spiritual power, soundness of heart, and physical activity; it is the sole means that opens doors for human beings to attain infinity in spite of their finiteness of opportunity. In the same way that those who are aware of the significance of possessing this means are able to tackle many problems in a single attempt, they can also close the doors of Hell and discover the path of the stars lead to Heaven. Every cause and ideal comes into existence with plans and projects that are put forward by our free will; they overcome the greatest obstacles thanks to the driving force of the will. And then via the mysterious interaction of free will that is related to the upper realms, they are able to attain continuity and become permanent. The distance to the moon was covered on the wings of free will. The peak of Mount Ararat was explored thanks to free will. The oceans, a ground of manifestation for the Supreme Will, were illuminated with this same torch, human free will. In the days to come, a great part of space will become a luminous book for us under its light. People’s observance of a spiritual life, their resistance to the numerous temptations around them and the comprehension of their humanity by overcoming carnal desires is dependent on the language of the free will and its prayers. People who use their free will and establish contact with the Infinitely Merciful Lord rely on His power, come under His protection, and are saved from falling into the abyss of a carnal-centered life. In the same way that every kind of existence and ascension depends on the wings of free will, so too every collapse is closely related to the breaking of those wings. On the one hand, people like Barsisa,1 who sought the highest spiritual ranks was knocked down by a small matter and a moment of heedlessness. On the other hand, the noble Prophet Joseph, while he was surrounded with lust in the palace of the Egyptian vizier, parried all the attacks of his carnal self with a sign of God; in addition to his physical beauty, he acquired a different grandness with his rising soul, and he was exalted to the realms beyond the skies. At every turning point in life, before all demonic events and monsters that lay in wait for a moment of weakness, only the chivalrous souls who are in resonance with the Divine Will, and who rise with the wings of free will, holding the universe in their hands, can resist. Chivalrous souls who are tempered with every new event, they are hardened and made more alert with every calamity and they break out like a storm on the enmities that surround them. The unskilled souls whose thoughts and emotions have not yet settled, who panic at every noise, who are destroyed by the slightest tremor, who are disorientated when they should stand and resist, might temporarily produce flashing lights to dazzle those around them, but they cannot maintain a permanent light or save the masses from confusion.

Not only can they not save anyone, every noise made by such people provokes the opposing ones even more, making conditions worse. If you wish to comply with the conditions of the present time, Become not a fountain, but a whirlpool, A mystery, outwardly narrow, inwardly sublime This is why we need to be vigorous souls with unshakable hearts who yearn for eternity and keep up a never-yielding perseverance. We have no time to lose with those who make mountains out of molehills! What we need today is a meaningful tune from the suffering coral that is deep inside the reef, and to enliven the people on the shore, in spite of the sharks circling around. A tune only to be sensed by the spirit… as quiet as can be and free from pomp. A tune in compliance with the relevant pauses, one to be felt in the hearts… a tune that reflects the striving of those who walk on this blessed path.

Note

1. Barsisa was a saintly recluse whom Satan led astray with a beautiful woman.

Fasting is one of the five pillars of Islam. Concerning the fast of Ramadan, the Qur’an declares:

The month of Ramadan, is the month in which the Qur’an (began to be) sent down as a pure source of guidance for people, and, when practiced, as clear signs of guidance and the Criterion between truth and falsehood. Therefore, whoever is present during this month must fast and he who is so ill that he cannot fast or he who is on a journey must fast the same number of days on other days. God desires ease for you, and desires not hardship for you, so that you can complete the number of the days required, and exalt God because He has guided you, and it is hoped that you may give the thanks due to Him. (Baqara 2:185)

How does Hunger Accomplish What Abundance cannot?

Human beings have both carnal and spiritual sides. The physical body of a human is comparatively small, but the soul is infinite, allowing them to embrace the whole universe. Human beings are not only material objects, a creature consisting of a stomach, nor do they only have a limited, cumbersome, simple, or transient corporal body. Human nature is so universal that in themselves human beings contain some aspect of all that exists in the universe. The countless tendencies, desires, feelings, dreams, thoughts, and ideas of humanity are like an index of the universe.

God Almighty has ornamented the Earth with countless blessings and has given it to humanity, the vicegerent of God on Earth. Each day they receive lavishly prepared dining tables, one after another. Their sustenance is sent to them from the Heavens via the trees, each of which gives a different fruit in a different season of the year and the Earth nourishes them with every kind of delicious provisions.

He has granted you all that you would ask of Him. Should you attempt to count God’s blessings, you cannot calculate them. But humankind is innately inclined to extreme misjudgment and ingratitude. (Ibrahim 14:34)

Both the Earth and the skies were created to serve humanity, and the main reason why human beings exist is to worship God, making worship a fundamental aim in itself. God Almighty says in the Qur’an: I have not created the jinn and humankind but to know and worship Me alone (Dhariyat 51:56). God, the most Gracious, gave us countless favors but unfortunately, for the most part we are unaware of and thus not thankful for these bounties. We are like a fish that is in the sea but unaware of the water as a blessing.

One of the signs of a person being mature is the subjugation of the bestial characteristics of the brain and the soul. Human nature is difficult to deal with; it is sometimes excessive and sometimes regressive. Severe measures are sometimes needed to suppress the excesses. In this sense, it is very difficult to satisfy the carnal soul; the more you give the more it demands. The carnal soul continuously commands human beings to commit sins. According to a Qur’anic decree, the Prophet Joseph describes the carnal soul in the most eloquent way saying,

I free not my own self of blame, for the human soul is certainly prone to evil, except to whom my Lord has granted His Mercy. Surely my Lord is All-Forgiving, Most Merciful (Yusuf 12:53).

Repentance after committing sins and the redemption of sins through fasting strengthen the free will of humanity and purify the soul.

God Almighty has provided humanity with the willpower to ascend from the lowest rank to a most exalted one, or vice versa. Therefore, sometimes humans can surpass the angels and become closer to God, while at other times some people are worse than any devil.

Surely We have created human of the best stature as the perfect pattern of creation; then We have reduced him to the lowest of the low. Except those who believe and do good, righteous deeds, so there is for them a reward constant and beyond measure. (Tin 95:4-6)

Since the excess of animality hinders the emergence of angelic aspects, it is necessary that human beings should try to dominate their animalistic side. When the dominance of the soul over the body weakens or when the body becomes dominant, human beings become slaves to their carnal desires. They pay no heed to the intellect or to religious admonitions and spend all their energy trying to quench their thirst and hunger for worldly delights. Their only concern is to find new ways of satisfying their carnal desires. They have to invent substances that increase the appetite, that aid digestion, or even act as stimulants. “Such people are like a donkey or an ox, even if they are at the peak of science, culture, and civilization. They will commute between the dining room and the toilet all their life and will have no time for any principles or for the eternal life. All their faculties will die, except for those pertaining to lust, food, drink, and foolish entertainment.”¹ No depiction can be more precise and more elegant than that of the Qur’an:

… as for those who disbelieve, they shall enjoy this world and eat as cattle eat; and the Fire shall be their abode (Muhammad 47:12).

Fasting is the reins and bit that restrain the carnal self. It hinders human beings from becoming arrogant like pharaohs. It is reported that the Prophet said: “God inflicted certain sort of punishments upon the carnal self. First, He put the carnal self in the fire and asked: ‘Who are you, who am I?’ The carnal self said: ‘You are you, I am me.’ Then, God restrained the self with hunger and asked again: ‘Who are you, who am I?’ The final answer of the self was: ‘You are the Owner of the worlds and I am Your humble servant.’”

Fasting Helps us to Become Aware of God’s Blessings and to Appreciate Them

As for spiritual merits and therapeutic benefits that may be gained from performing the fast, these cannot be considered to be the sole results, irrespective of how satisfactory the fruits are. Since believers fast to seek the pleasure of God and to gain salvation in the Hereafter, it is clear that the fruits and benefits of the fast are in the Hereafter. Nevertheless, exploring the wisdom behind the act of fasting strengthens the faith of Muslims who are aware that whatever God commands is always good and whatever He prohibits is always bad and harmful. This helps them proceed in the awareness that God, Who is so compassionate and generous, rewards good deeds both in this world and the Hereafter.

Fasting is a school for the training of the spirit, the purification of the heart, and protection from committing sins. No matter whether one fasts only for a day or a month, the person fasting cuts themselves off from worldly comforts, including food, drink, and sexual relations, that are otherwise lawful in the ordinary course of life, at the behest of God, Who shall give a reward for it. Although everything done for the sake of God has a reward, none of the good deeds or acts of worship can be compared to fasting when it comes to God’s pleasure and reward. As reported by Abu Hurayra, God’s Messenger stated that God said, “Every act of the humanity is for themselves, except fasting. It is for Me, and I shall reward it. That is because they abstain from food, drink and carnal desires for My sake.”²

Fasting forms a private connection between the Creator and the creation, and it has deep inner aspects along with its more obvious benefits and merits. Thus, fasting has a special quality that is not found in anything else and that is its close connection to God; this is so much so that He says: “Fasting is for Me, and I shall reward it.” God has chosen fasting for Himself, and He will reward it and multiply the reward without measure.

Sincerity is very important when one observes an act of worship. Sincerity means doing something only for God’s sake. Fasting reflects this characteristic well, for it cannot be known whether a person is actually fasting or not. Only God and the person fasting can know this. Moreover, there is no need to make the fact that one is fasting known to other people.

Therefore, believers must observe fasting in complete cordiality and refrain from actions that may harm their sincerity. They should not depress or annoy others, or expect anything from them while observing the fast, as this is only for God.

People of deep perception think that, “fasting is for me,” means “I am Samad,” the One to Whom all created beings turn to for all their needs, and Who is not dependent on anything or anyone for any need. God is not in need of anything, and He does not need our fasting, either. It is an act of worship observed for God alone; fasting causes a positive change in the nature of the person fasting and brings about perfect moral values that God will reward in a way beyond the imagination of human beings. Fasting is a worship that is not evident to other people and therefore there is no ostentation. Therefore, in the second part, God says: “and I will reward it.”

The teachings of Jesus concerning this issue are stated in the Bible:

Whenever you fast, do not be like the hypocrites, with sad faces. For they disfigure their faces, that they may be seen by men to be fasting. Most certainly I tell you, they have received their reward. But you, when you fast, anoint your head, and wash your face; so that you are not seen by men to be fasting, but by your Lord who is in secret, and your Lord, who sees in secret, will reward you (Mathew 6:16-18).

The Bible alone has 74 references to fasting.³ The Bible mentions that the Prophets Jesus, John (the Baptist), Moses, Daniel, Elijah, and David, peace be upon them, all fasted. Prophet David fasted every other day. This fast of David is one of the most virtuous of the recommended fasts in Islam as well. Prolonged fasting was practiced by the Biblical saints, Ahab, Anna, Esther, Hannah, Ezra, and the apostles.

Fasting is not only mentioned in the Bible, both the Old and New Testament, but also in the Mahabharat of Hinduism, and in the Upanishads of India, as well as being observed among the Jains. The original significance of fasting as a form of spiritual devotion was the same among the nations and communities of such ancient civilizations as the Celts, Aztecs, Babylonians, ancient Peruvians, the Assyrians, the ancient Greeks, and the Egyptians. Namely, fasting as an institution for spiritual reasons is common to all religions and faiths.

The life accounts of all the prophets in revealed scriptures and in popular knowledge show that they were actually leading a holy way of life for a certain period of time, even before they started receiving Divine Guidance. During this period, they abstained from food, drink, and other human needs, and they enabled their souls to have communion with God and finally were rewarded with His revelation. Prophet Moses, Prophet Jesus, and Prophet Muhammad (peace be upon them all), who are guides for the purification and perfection of the soul, observed fasting during the preparation phase of their difficult missions. Prophet Moses spoke with God and received the Law after fasting for forty days:

And he was there with the Lord forty days and forty nights; he did neither eat bread, nor drink water. And he wrote upon the tables the words of the covenant, the Ten Commandments (Exodus 34:28).

The Bible also mentions that Jesus fasted for forty days in the desert before starting his ministry. Similarly, Prophet Muhammad was called to the prophethood at the age of forty while fasting and worshipping during the month of Ramadan in the Hira cave on top of a mountain in solitude. This is another proof of the fact that fasting is an influential factor in the maturation and purification of human beings.

The Qur’an is the greatest evidence concerning the order of fasting prescribed for modern and ancient people alike:

O, you who believe! Prescribed for you is the Fast, as it was prescribed for those before you, that you may deserve God’s protection against the temptations of your carnal soul and attain piety. (Baqara 2:183)

Fasting entails abstinence not only from food, but also from all kinds of empty talk, obscene language, backbiting, slander, as well as unlawful looks, and etc. That is, a perfect fast means refraining from committing all kinds of sins along with abstaining from carnal desires. People of deep perception have said that fasting is invalidated not only by eating, drinking, or sexual intercourse, but also by malicious or evil actions, such as lying, backbiting, and slander. The following saying of the Prophet supports this idea: ‘Many an observer of fasting will not receive any reward from their fast but the pain of hunger …’⁴ In another tradition that highlights the greatness of the reward awaiting those who fast, Abu Umama reports, ‘I asked the Prophet to tell me a religious practice I should perform. He said: “Observe the fast, since this unique act of worship has no equal.” I repeated my question and he again said: “Observe the fast, since it has no equal.” I asked the same question for the third time and he answered as he did before: “Observe the fast, since it has no equal.’⁵

Fasting: The Physical Dimension

Some people claim that fasting is a harmful practice that poses medical risks. First of all, it is not true that fasting, as has been observed by Muslims, is harmful to the body. Changing the normal habits from time to time is a form of rest for the body. Students, for example, have holydays after studying for several months continuously. Similarly, employees get a day for leisure and rest after working during the week. Is it therefore not reasonable to think that the stomach and the digestive system also require a rest? It is a well-known fact that all animals fast instinctively when unwell. It is a highly potent natural anti-inflammatory therapy. Also, in winter most animals find very little to eat and therefore they fall into a state of hibernation, which is a kind of fasting. When they awake in spring, after their first meal they are physically renewed, more energetic, and full of strength. This demonstrates that a living organism can survive for a long time without food or water without suffering any serious harm. The human body and in particular the digestive organs of the human body need rest. In 1975, Allan Cott in his Fasting as a Way of life noted ‘fasting brings a wholesome physiological rest for the digestive tract and central nervous system and normalizes the metabolism.’⁶ In 1994, fifty studies concerning the medical benefits of fasting were presented by both Muslim and non-Muslim scholars at the 1st International Congress on “Health and Ramadan” in Casablanca, Morocco. Improvement in many medical conditions was noted. None of these studies were able to come up with any findings concerning the negative effects of fasting upon body.⁷ Fasting in Ramadan is voluntarily undertaken. Muslims during the Islamic fast are not subjected to a diet of selective food only, as with fruit or protein-only diets. The breakfast taken before dawn (sahur) is eaten; at sunset the fast is broken with something sweet like dates, fruits, or juices to regulate any hypoglycemia followed by a regular dinner (iftar). In the brain the hypothalamus has a “lipostat” which controls body mass. When severe and rapid weight loss is achieved by a starvation diet (not fasting in Ramadan) the center does not recognize this as normal and re-programs itself to cause a rapid weight gain after the fast. However, fasting as is prescribed by Islam is different from such diets as crash diet or starvation diet prescribed by a physician. Fasting in Ramadan does not cause malnutrition and does not deprive the body of calories. Calorie intake of people fasting in Ramadan is either in line with what is recommended or just below this. Additional prayers are prescribed after the dinner, which helps metabolize the food. Islamic prayer called salat uses all the muscles and joints and can be placed in the category of a mild exercise in terms of caloric output. It is common to burn ten extra calories for each posture of prayer, although this is not the purpose of the prayer. Ramadan is a month of cross-examining oneself and of restraining the carnal desires. This state of purity prevails even after Ramadan, guiding the believer to be more able to lead a life full of happiness and good deeds. In this sense, fasting for a Muslim is an exercise in self-discipline. A person who is trained through fasting, especially in the month of Ramadan, learns to resist their physical desires, not only when fasting, but also when they are not observing the fast. For those who smoke heavily, are constantly snacking, or drinking coffee every hour, it is an opportune time to break such habits and hopefully continue to be moderate after Ramadan ends. Fasting is good for certain diseases such as stress related illnesses, Diabetes (although not advised if the patient is taking insulin), Hypertension, Migraine headaches, Chronic overweight and obesity, and Insomnia. The most important benefit of fasting is that it thoroughly cleans and purifies the bloodstream and reestablishes proper pH balance in the blood.

Fasting Sharpens Mental & Physiological Awareness

As the body cleanses and heals itself through fasting, keener mental concentration and clearer spiritual perception develop. As is known, the brain is the physical instrument of the mind. As the mucus and toxic waters are flushed from the brain, worries and frustrations leave the mind. It becomes free and clear; the creative powers expand. The memory becomes sharp and keen. Reciting the Qur’an more while fasting not only produces a tranquility of heart and mind, it also improves the memory. Fasting has been found to be an effective treatment for psychological and emotional disorders. It helps those fasting to firm up their will, cultivate and refine their taste and manners, strengthen their conviction of doing good, and avoid controversy, petulance and rashness, all of which contribute to a sane and healthy personality. Fasting also helps Muslims feel the peace that comes from spiritual devotion as well as kinship with fellow believers. This feeling of inner peace and tranquility has positive effects on the psychology of the believers. In a tradition the Prophet said, ‘Fasting is a shield or protection from the fire and from committing sins. If one of you is fasting, they should avoid food and drink, sexual relations, and quarreling, and if somebody should fight or quarrel with them, they should say, “I am fasting.”‘⁸ ‘Fasting is a shield’ here has been interpreted to mean that a wall is built between a person and everything except God through the observation of the fast. The believers that make all their limbs and organs fast become more diligent and decent. They are even able to avoid those who upset them, saying, ‘I am fasting.’ This is the recommendation of the Prophet and is the main reason for the fall-off in the amount of crimes during Ramadan. To conclude, fasting not only purifies the mind and the spirit, but the body as well. Those who want to improve their spiritual faculties should observe the fast. In other words, those who do not fast become captives of their body and cannot renew their body and mind and excel their soul.

Notes

1. Nadwi, Dort Rukun (Four Pillars), p. 194-195.
2. Bukhari, Sawm, 2; Muslim, Siyam, 152; Tirmidhi, Sawm, 54; Nasai, Siyam, 41; Ibn Maja, Siyam, 1.
3. Bragg, C.P. & Bragg, P. (1999), The Miracle of Fasting, Santa Barbara, CA: Health Science.
4. Ibn Maja, Siyam, 21.
5. Nasai, Siyam, 43.
6. Cott, A., Fasting Is a Way of Life, New York: Bantam Books, 1977.
7. Shahid, Athar et al., ‘Health and Ramadan,’ Proceedings of 1st International Congress, Casablanca: 1994.
8. Bukhari, Sawm, 9; Nasai, Siyam, 42; Ahmad ibn Hanbal, Musnad, 2/273.