Question: “There is no greater title and position than servanthood to God. Even if there is, it must be freedom, which is actually another dimension of this servanthood.” In our age when everybody talks about freedom, what is freedom, from a believers’ perspective?

Answer: A person who becomes a true servant to God is freed from all types of servanthood which might sometimes even make them knock every door like a beggar and resort to mean ways. That person will similarly not be a slave to passing fancies and desires.

Obstacles to freedom

As for people who fail to be servants to God in the true sense, they may sometimes become slaves to their desires and lust and thus lead a bohemian life. Sometimes they give in to their greed and engage in different speculations for the sake of amassing wealth, without caring whether it is lawful or not. Sometimes, they give in to a desire for worldly status and titles and thus seek to allocate the people’s wealth for themselves by abusing their position.

People who do not lead their life with a profound consciousness of servanthood sometimes become slaves to their envy and cannot even tolerate people dedicated to good acts who try to conquer hearts. Because of this intolerance, they burn with a desire to sabotage their work. However, they actually do the greatest harm to themselves. As they eat their hearts out before the accomplishments of the people they envy, they also ruin their own deeds with respect to the Hereafter. Note that the noble Prophet stated that malicious envy consumes one’s good deeds, like fire consumes wood (Abu Dawud, Adab 44; Ibn Majah, Zuhd 22).

Fame is another pitfall for those who are not true servants to God. Seekers of fame try every means for the sake of being the center of attention and for receiving applause and appreciation. If such poor ones make the slightest achievement or make the slightest degree of sacrifice, they immediately expect some others to say, “the entire country is proud of you.” They do not talk without applause, and do not give anything without receiving compliments. They go through fits of delight and are enraptured in the face of applause. Such people with egotistic souls actually become servants and slaves to fame.

Other than that, there are also people who become slaves to ease and comfort, to money and wealth, to benefits and opportunism… Such unfortunate ones who fail to savor and appreciate the worth of the servanthood to God keep running after their own ambitions, greed, desires, passions, and addictions. They knock all doors and try every possible reference. However, they cannot feel satisfied nor find true happiness in any way. Actually, what lies in the root of idolatry is weakening of the feeling of servanthood to God. Since idolaters cannot properly be servants to God and cannot savor the delight of servanthood, they resort to different means in order to satisfy this hunger of theirs. With the added influence of some devilish considerations, they, for example, posted a stick on the ground hoping to make rain fall; they resorted to beseeching those in the grave for realizing some other wish; they wanted to realize their goals by means of pieces of cloth or candles they left in tombs; but they gradually fell into the pitfall of associating partners with God.

Some others objected to servanthood to God, claiming that this—God forbid—goes against human dignity. They claim that a person who observes servanthood to God becomes accustomed to servanthood and might be a servant before the created also. Namely, they mistook servanthood to God as contradictory to freedom. Actually, attaining true human freedom depends on this very point. A person can be freed from other servanthood only by becoming a servant to God. It firstly needs to be acknowledged that a person chooses faith with free will and believes in the essentials of faith with free will. The person similarly observes worship with free will. In short, a person observes servanthood to God out of free will.

In this respect, there is a very close relation between freedom, worship, and profound devotions. While those unable to throw off the shackles around the neck imposed by fame, hedonism, and the like cannot ever be free, they can neither be servants to God in the true sense. Namely, as freedom is crucial for the sake of thorough servanthood to God, attaining real freedom depends on being a servant to God in the true sense.

Given that God Almighty endowed humanity with a very significant dynamic like free will, it matters where and how we use it. One must aim for great wishes and demands with free will. Seeking simple worldly delights and pleasures would hurt human honor and dignity; running after trivial things would be a bad investment for the capital of a lifetime. What suits a proper human being is not to be captivated by physicality and carnal desires; instead, they should fear only God and no one else, never bow to this or that person like beggars, but bow only when necessary – namely, in the presence of God.

While this is the meaning of giving free will its due, it is the only way for real freedom. Only people who get rid of negative feelings like greed and envy, worldly expectations and fears are the ones who attain inner peace and relief. Since they are ready to leave this world as they came, they do not bend to any worldly power.

Is freedom in an absolute sense possible?

Some understand freedom as absolute liberty without any restrictions or conditions whatsoever. However, such liberty has never existed anywhere in the world to date. Neither in capitalist systems nor in liberal or communist ones, have people lived as they wished with unrestrained liberty. All systems sanctioned some rules to restrain freedom. For example, although communist systems broadened the limits of what is permissible and came up with an understanding alluring to passing fancies and desires, when it came to fidelity to the system, they acted strictly and tyrannically. They deprived people of their property rights, they killed the freedom for personal enterprise, and banned many actions that contradicted human nature and reason.

Likewise, although some states in our time have given much freedom to their citizens, they never allow any ideas that contradict the official ideology. They bring certain limitations regarding what they term as freedom of thought and conscience: they impose heavy sanctions when certain ideas that disagree with their worldview are voiced. No matter how much they refer to freedom, they cannot forbear the slightest degree of opposition to their own system.

A society’s general welfare and harmonious continuity necessitate adopting certain disciplines. If freedom is perceived and practiced as unlimited satisfaction of all desires and fancies, then this will cause corruption of lineages, breaking up of families, and degeneration of society. Likewise, although “freedom” might seem to allow it, we cannot approve of acts like profanity against the sacred, verbal abuse against religion, and making fun of the nation’s values, for allowing these will cause all moral values to be ruined. It is similarly not possible to accept as lawful, acting against the country or nation under the name of freedom, for in such a case the concepts of nation and country will lose importance, and it will become difficult for society members to co-exist.

On account of all these reasons, almost all legal systems have passed laws to provide shelter for the essential rights of religion, life, lineage, property, and reason; they imposed heavy sanctions against any crimes posing a threat to these. Namely, all states felt the need to draw a frame for freedom through certain laws and regulations. In fact, even while describing freedom, it is pointed out that your freedom ends where the limits of others’ freedom begins. In other words, although all citizens own certain rights and freedoms, they extend to the limits where others’ rights and freedoms begin. If we take the issue from a believer’s perspective, we can express this fact that God and faith too have some rights upon the individual, and they set certain limits for them.

In this respect, the notion of unrestrained freedom does not exist even among animals. They have certain limitations and boundaries, and there are consequences when they are violated.

Animals lead their life with astonishing solidarity and mutual assistance. Take penguins in the Antarctic: we feel dizzy before their system. Had people been able to establish such a system among themselves, all of us would live in peace.

God instilled certain rules in the brains of animals to let them live in an orderly fashion. However, humans possess reason and free will. We can even say that these are the most essential and indispensable human qualities. A human is neither a pile of wood, nor a sunflower stem. In this respect, for the sake of being able to live with others in an orderly and harmonious fashion, a person is supposed to comply with certain rules by means of reason and willpower. This is very important in terms of giving free will its due.

By giving willpower its due, humans will not only live harmoniously together but will even surpass angels. The noble Prophet Muhammad, peace be upon him, who used his free will to the best of his capacity, left the archangel Gabriel behind during his journey on the night of Ascension. Therefore, things like bidding for Paradise and being blessed with the honor of seeing God all depend on using one’s free will properly. On this path it might be necessary to sacrifice some aspects of freedom and to accept certain disciplines by means of free will.

Freedom is a great blessing God bestowed on people. If some people have lost such a divine blessing on account of their neglect and laziness, namely if they failed to retain their freedom, they will be held responsible before God. Furthermore, if they are not aware of being dominated by other ideologies, and not even endeavoring to be saved from this by refusing to regain certain opportunities they have lost, then they are not only betraying their freedom, but also their faith.

In this respect, appreciating the value of the freedom God granted us, upholding it and using it in the right way, are very important. In this respect, every nation needs to know well their era, have plans and projects for the future, and take promising steps as much as their cognition and circumstances allow.

Free thinking and science

Scientific thought has been shaped in the last few centuries by ideas based on positivism, materialism, and naturalism.

Scientific terminology has developed so extensively with these ideas that we are not able to think differently. And with these ideas we cannot reach the truth about our lives. For this reason, it is necessary for believing scientists to re-adopt free thinking as a principle and revise all their scientific conclusions. While doing this, they must be freed from attachment to the status quo and question everything, for it is not possible to establish something new without questioning. To this end, we need to consider that there is a possibility of being mistaken—be it a slight one—about the data we find before us. For example, a doctor specializing in medicine should be able to re-evaluate everything he or she has learned and re-test whether these are correct or not.

This surely is not an easy endeavor; it demands a very serious love for knowledge, research, and truth. Furthermore, it requires being able to dedicate a lifetime to this cause, to undertake very serious troubles and make serious sacrifices. If an industrial revolution happened in the West and serious distances were covered in science and technology, it happened thanks to the people who dedicated their lives to this issue. Some dedicated their lives to studying animal life, some to discovering the secret of historical relics, and some to decoding the tongue of natural phenomena. However, these studies of theirs ended up with materialism and naturalism. It is necessary to overcome this present situation and relate every truth about sciences to the One beyond existence and things. Like unweaving a sweater and re-weaving it with a new pattern, everything must be de-constructed and then re-constructed. While doing this we might sometimes be correct and sometimes err; we might take certain issues further than their present state and walk along with others at certain issues, and we even refer to their help.

However, these are not things to be realized by ordinary people. They require very serious resoluteness. But without such a struggle, it is not possible to be freed from dualism and to eliminate the contradiction between science and religion. Actually, while the origin of the Qur’an is Divine Speech, the Universe is similarly another divine book to be studied, as originated by His power and will. Given that these two books come from the same origin, it is not possible for there to be any contradiction between them.

Pursuing science under domination is no less painful than living under the rule of others’ domination. Merely quoting others but not being able to coming up with any new and original ideas should only be the growls of lowly souls surrendered to domination. Here I am saying like the poet Mehmed Akif did, “I have lived free and do live free for eternity/Who is to dare bring me under chains, I surprise, so crazy!” Actually every believer must possess this honor. They must look at their glorious past, turn to their spiritual roots, and then consider the present wretched condition and ask themselves whether or not it is shameful. Afterwards, they must absolutely set about being saved from these shames by building up their own world.

As souls under domination will not be able to realize such a revival, there is the absolute need for free thoughts. Actually, freedom begins in thinking. It is not possible to talk about freedom concerning people whose thoughts are dominated others.

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.

Let us imagine two people of similar economic status, one of whom donates a considerable amount of money to a charity organization willingly, while the other hesitates but eventually donates the same amount of money with relative difficulty. Which action deserves the real moral praise? Intuitively, the willing donor seems to get our praise and sympathy more than the other; yet, it might require more virtue to choose the right action in the face of adverse inclinations. Acknowledging that this question is more difficult than it first appears lets us go back several millennia to hear what Aristotle, the great philosopher and ethicist, has to say on this issue.

Aristotle use the terms virtue, continence, incontinence, and vice in order to account for diverse attitudes present in individuals when confronted with ethical dilemmas. “Virtue” is an excellence of the soul that helps one to achieve complete harmony between one’s reasoning and desires. Whenever the virtuous person chooses an action as the rationally best option, he performs this action pleasurably. Yet this is a pleasure of a higher status, a noble joy, one that stems from appreciating the intrinsic value of the virtuous action and thus coming to love it. In other words, the virtuous person’s emotions and reason point at the same direction and there is no inner conflict that haunts his soul. This results in a noble and complete joy; a cultivated ability to see the intrinsic value embedded in the virtuous act through gaining a second nature. This second nature begins with having joy in doing the right thing rather than primarily being after the satisfaction of the bodily desires.

Unlike the state of virtue, the cases of continence, incontinence, and vice all include conflict to some degree between one’s reason and desires. Within this spectrum, some people better resist these counter-rational desires than others, and they are able to act in the same manner as a virtuous person, as in our example above. Aristotle calls such individuals “continent” (enkrates) and he distinguishes them from the fully virtuous. Their distinctive characteristic is that they struggle inside, but they end up doing the morally right thing. Yet, unlike the continent, some people are less successful in resisting their inner desires, and they end up doing the wrong action even though they are rationally aware of its wrongness. These individuals are called “incontinent” (akratês). Their reason and appetites drift them in opposite directions, and they find themselves in a miserable position. In the very last category, vice, are the individuals who refuse to do what an ethically virtuous person would do because they have become convinced that justice, temperance, generosity, and the like are of little or no value; Aristotle calls such people evil (kakos). This last category is demarcated from other categories sharply by the lack of any struggle against the dark side of the soul. These people both begin and end up on the negative side. Despite the fact that vicious people might seem to possess an inner harmony since both their wills and acts are in accord, Aristotle portrays them as deeply divided, because they cannot help but become dissatisfied as a result of the over-dominance of the irrational part of their souls. Aristotle assumes that if someone is in the habit of making bad decisions about how to live his life, his failures are caused by psychological forces that are less than fully rational. It is probable that his desires for pleasure, power, or some other external goal have become so strong that they make him care too little or not at all about acting ethically. It can be claimed that the vicious person lacks internal harmony because he cannot implement his rational side properly in making decisions. This reminds us of the famous chariot allegory of Aristotle’s teacher, Plato, in which he paints the picture of a charioteer driving a chariot pulled by two winged horses: one of them representing the rational and moral impulses and the other irrational appetites. The charioteer is like the human soul that needs to balance and keep the chariot going in the path towards enlightenment. While it is not easy to keep the two fighting horses in check, a human soul is better off whenever it is guided through reason, the charioteer. Yet, the evil person suffers from an imbalance and is perpetually drifted away by the whims of the bad-behaved horse. This, in the long run, results in unhappiness and sickness of the soul.

Cultivation of dispositions

Now that a brief sketch of Aristotle’s four types of ethical subjects is drawn, there is an inevitable question that awaits us. We have seen that all three of these positions involve some lack of integrity; it is only the life of a virtuous person that possesses internal harmony, and all other lives deviate to some degree from this ideal. Yet, one cannot help but wonder how we could attain this ideal state? According to Aristotle, in order to achieve the state of virtue, we need to develop proper habits and emotional responses starting from early childhood. Although full virtue is a rare achievement for human beings, it is only attainable through employment of continence persistently in life. Aristotle divides the virtues into two categories, the natural and the true virtues, and whereas the former comes by nature, the latter is cultivated through habituation. Aristotle’s truly virtuous man has cultivated (habituated) emotions rather than possessing immediate impulses to do good. Aristotle famously tells us that “action” leads to the corresponding character states; just as to be a good painter, you have to paint, and to be a good shoemaker you need to make shoes, you need to do virtuous actions to become virtuous. In Aristotle’s words, we become “just by doing just actions, and temperate by acting temperately.” (NE II.4.)

Virtue is “made perfect by habit and by practical wisdom,” and this makes the virtuous person’s position superior to that of the merely continent person. This conception of virtue as an ongoing, developmental process implies that individuals cannot typically will to feel certain emotions at a moment’s notice, but they can choose to cultivate certain emotions over time as a significant part of developing moral character.

Although Aristotle advises that virtue be our ultimate aim, he still esteems the continent person to some extent. A lack of complete harmony between reason and desires is often inescapable for human beings. We can only want or choose to do the virtuous thing, but we cannot make ourselves take pleasure from doing it. In fact, continence is often the only state we are capable of achieving, even though we might want to do the right thing cheerfully. To make an analogy, Aristotle encourages the cultivation of virtues just like the flourishing of a flower. Growing flowers require time and great care; likewise, virtuousness does not always come by nature but it is gained through cultivation and care.

Reason as the guide

The Aristotelian virtuous person is the one whose rational part overrides and guides the appetitive part. Accordingly, as long as the person is guided by his rational part, his actions are virtuous; whenever the rational side of the person is weaker than his appetitive side, it leads to moral weakness (incontinence). The idea of acting from the rational part of the soul is pivotal in Aristotle’s ethics; he ties human arête (virtue) to reasoning. For Aristotle, virtuous action must definitely originate from reasoning since it is the human arête (virtue) to be guided by the rational part of the soul. “Like every other creature in the world, man has a particular nature and the best way to live is to live up to his nature, which is to be directed by a rational soul.” Therefore, by “desiring to do the virtuous thing” Aristotle does not claim that this person should have a natural inclination to do the right thing; instead, it requires adoption of rational desires that are in line with virtuous actions.

One-way road to happiness: From continence to virtue

How can we make ourselves enjoy doing the virtuous things according to Aristotle? For instance, how can we “enjoy” giving to charity? As Aristotle proposes, we become just by doing just actions, we become temperate by acting temperately; so, the only way to arrive at true virtue goes from acting in conformity with duty even if we do it with continence. Aristotle assumes every individual begins the journey by continence and tries to arrive at virtuousness, which is a complete harmony of will and reason. In a way, Aristotle’s virtuous person is someone who walked up the ladder from continence to virtue. No one ascends to the state of virtue without first being continent. It is important to note that, for Aristotle, doing the better thing willingly is a better position to which we should aspire, but climbing up the ladder of virtue is already sufficient to make someone a good person. Full virtue and complete harmony could only be the destination we reach after a long journey of cultivation of emotions.

Yet, the question still remains: how can we make our souls come to love and enjoy being virtuous? Aristotle’s answer is that when your will and reason are in complete harmony, you do the desirable thing with pleasure. Otherwise, it is continence, which is a state with a lesser degree of moral worth. Let us assume we have cultivated our emotions and habituated ourselves to do the virtuous thing. Now, I always “want” to do the right thing. Still, one cannot help but wonder how we can make ourselves “enjoy” being virtuous. Aristotle’s reply would be simple: the virtuous person, upon moral deliberation, rationally chooses the virtuous thing to do, and because he is acting in conformity with his rational part and because his rational part has supremacy over the emotional part, he is expected to perform the action pleasurably. However, this is not totally convincing; no matter how many times we “choose” or “want” to do the right thing, we might still not be able to “take pleasure” from doing the right thing. I might be able to acquire the habit of sleeping less after considerable effort, but I cannot get myself to “enjoy” this. If we define a virtuous person as the one who both “wants” and “does” the virtuous thing, then this is understandable. Yet, when it comes to “enjoying” or “taking pleasure from” the virtuous action, we are usually short of actualizing this at will.

Then, is it ever possible to be truly virtuous? Evidently, Aristotle is optimistic on this issue. He believes true virtue is possible as long as proper cultivation is provided. Nonetheless, virtue does not come without effort; it requires time and tender care — being virtuous is not possible without persistently doing the right thing and trying to strengthen our rational part so that it will have supremacy over the appetitive part. Only then can people ascend to true virtue rather than staying at the level of continence. And this journey is not something we could afford to overlook, since it harbors true happiness.

Despite Aristotle’s invaluable contribution to ethics, he falls short of providing satisfactory answers to many intuitive questions regarding how and why the human soul enjoys being virtuous. His ultimate answer revolves around the happiness of the soul and there is no greater gain other than having the best possible life that is characterized as the eudaimon life. This is not a bad ideal, but its significance is quite negligible compared to the greater ideal of gaining an immortal life of happiness and beauty. Yet, since Aristotle does not believe in an immortal soul, his arguments do not include references to eternal happiness. Given this, no matter how convincing the ethicists’ arguments are, there will always remain a question: Why would I care so much about a life that is doomed to end? Why should I take the trouble to fight with my desires and make myself a so-called virtuous person? Moreover, complete happiness is almost impossible to attain in a life that we know to be short. Even though we could lead a happy life through virtue, knowing that it will last merely for this life makes it bittersweet at best. Without immortality, we are like birds that are kept in cages in this finite world, trying to find the best way to lead a good and happy life–a small and finite goal. Instead, finding the real eternal Divine source of why our souls find happiness and peace in virtuous actions and knowing that this joy is to last forever, can grant us true happiness. Whenever we act virtuously, say, giving to the poor without expecting anything in return, we are actually imitating and aspiring to the character of the Divine who is the most Generous. Similarly, whenever a person forgives another, he would be acting in accordance with the Divine mercy that is exemplified in the name of the All-Merciful. Hence, engaging in such virtuous acts gives the person unprecedented joy of the soul because such participation in the Divine goodness is greater than other sorts of pleasure. Furthermore, with immortality such acts do not merely stay in this life; on the contrary, performing these virtuous acts become the key to eternal happiness. Acting virtuously is good because these acts derive from God’s character Who is the source of all goodness, truth, and beauty. As long as a human soul can reflect this beauty as a mirror, his actions gain intrinsic value, and she can reach true happiness, not only in this life but also in the eternal afterlife.

People with different personality traits respond differently to immediacy-provoking incentives. A critical trait that should be given particular attention is the delay of gratification. The delay of gratification is an interesting concept because it is connected with many other widely-accepted ideas in psychology. Sigmund Freud (1949/1989), for example, conceptualized human personality as being under the influence of the id, which represents human needs and desires, and the superego, which resembles the social restrictions that influence the id. The ego represents the mechanism that manages the two in order to maintain psychological health. Due to the relative consistency of personality traits, we are able to predict human characteristics and behavior even from an early age.

The ability to delay gratification indicates a special potential for deciding what is good for oneself in the short and long term; something that is fundamental for self-management. We have empirical evidence which demonstrates that the delay of gratification is related to higher intelligence, ability to resist temptation, greater social responsibility, and commitment to tasks (see Mischel, Shoda & Rodriguez, 1989). Contemporary social problems such as eating disorders, drug and alcohol abuse, impulsive and aggressive behaviors, and behavioral disorders underline the pivotal role of the ability to delay gratification for a healthy, balanced, and successful life. While resisting and delaying temptations is considered to be a symptom of “ego strength” and “impulse control,” the failure to do so is regarded as a factor that underlies psychopathology (Mowrer & Ullman, 1945).

In a study with forty-two sixth graders, researchers asked children to complete a task (shooting a ray-gun) in a game; this task served as a measure of temptation allowing the observers to assess how the children adhered to the rules of the game and how they cheated. They designed the game in such a way that unless the child cheated and violated the rules of the game he/she would fail. In this sense, the game created a double approach-avoidance conflict as the children were eager to win (approach) and had to comply with the rules (avoidance). After promising several rewards (marksmen, sharpshooter, and expert badge) according to their performance in the game, the supervisor left the room so that children can behave in a natural way. It was expected that children who are more highly motivated would break the rules to obtain gratification and those who were less able to delay gratification would be less resistant to temptation. There were 17 items connected to measuring the delay of gratification, each requiring choosing a smaller/less valuable reward immediately or a larger/more valuable item later. For example, they were asked to choose either “a small notebook now or a larger notebook in one week.” The results were remarkable: The cheaters were more likely to be unable to delay gratification, asking for the rewards immediately rather than those who were patient enough to wait for a better reward. Those who were able to delay gratification (and therefore selected a better reward at a later time) waited longer to begin cheating than their friends who asked the rewards immediately. Also, those who were more successful in the game tended to delay the reward to get a better reward later than those who were less successful.

Following the progress of these students, Shoda, Mischel and Peake (1990) collected their SAT scores, as an indication of their academic and cognitive competency, and parental ratings of those children who differed in their response to gratification more than ten years ago. The researchers found that adolescents with higher SAT scores were more likely to wait longer for the gratification. Moreover, they were better able to cope with frustration and stress in adolescence. This result has been supported by finds in more recent studies as well (Ayduk, 1999).

The ability to delay gratification is much more than a personal trait. Mischel (1961) investigated the relationship between social responsibility and the delay of gratification. This makes a great deal of sense, as people who are able to put others’ welfare before their own interests can behave altruistically and be socially responsible. As expected, children who choose the delayed reward were more socially responsible than those who preferred the immediate reward. Likewise the proportion of children preferring the delayed reward was higher in the non-delinquent group than the delinquent group.

In a recent study, Wulfert et al (2002) investigated the possibility of using the delay of gratification as an indicator of self-regulation in adolescents. The adolescents who were invited to participate in the study were offered either a smaller but immediate fee or a larger fee for one week’s participation. Two groups of students were compared in terms of use of cigarettes, alcohol and marijuana use, as well as self-perception and academic achievement. The results were interesting: those adolescents who selected the immediate reward, and thus failing to delay gratification, reported a higher use of cigarettes, alcohol, and marijuana. They also had a lower self-concept and were less successful at school.

As with many other psychological concepts, the delay of gratification also has a strong association with the religion and the basic principles of religion. For example, in all three monotheistic religions, an afterlife is promised to every human being. Those who avoid the seductive features of life are promised a heaven, which is described with all its attractions being beyond anything that can be compared to this life. God asks people to restrain themselves from temporary and prohibited acts in this life in exchange for an unending life where pure bliss is to be attained, like children who have been promised better candy or larger and better toys if they are patient. Thus, people who are patient and able to delay their gratification will be more responsive to religious limitations and directions. Worldly benefits represent the immediate rewards, while delayed responses can be connected to the benefits in the afterlife; in this way, everyone makes some choice between the two. So, it is possible to argue that the ability to delay gratification is a very good predictor for religiosity.

Different religions underline the importance of delay of gratification. We see a clear connection between the delay of gratification and intelligence or cognitive competence in several verses of Qur’an: “And the present, worldly life is nothing but a play and pastime, and better is the abode of the Hereafter for those who keep from disobedience to God in reverence for Him and piety. Will you not, then, reason and understand?” (6:32), “However, certainly the reward of the Hereafter is better for those who believe and keep from disobedience to God in reverence for Him and piety” (12:57), and “Those who are patient (persevering in adversity, worshipping God, and refraining from sins) will surely be given their reward without measure” (39:10). In the Bible, later happiness is encouraged and patience is appreciated: “Those who shed tears as they plant will shout for joy when they reap the harvest” (Psalm, 126); or “Know that suffering produces endurance, and endurance, character, and character, hope” (Romans, 5).

It is also important to note that religions are not only concerned with the afterlife. They regulate our lives at all times, and direct people to behave in a particular manner. Thus, religious principles increase the quality of life. The contribution of the delay of gratification to the quality of life is something that we should be aware of. A religious education in school or family provided in the early years of life can educate individuals in how to delay their desires and gratification toward their goals in the long-run, allowing them to have a balanced and healthy life. Religious teaching involves patience and resistance against extravagant worldly comfort, suggesting sacrifice and dedication in this world to earn a better life after death. With such discipline, people will also be able to manage their own life more effectively, because even long-term benefits in the worldly life can be gained if one expends time, effort, and energy.

The importance of the delay of gratification seems to become more obvious given the scandals in the lives of eminent people who are successful in arts, sciences, sports, or politics; such people have failed to delay some of their desires and instant gratification. From another perspective, although they had financial and social freedom, they lost their inner freedom as they became passive responders to their instincts and desires. After centuries of physical slavery, which benefitted some classes to the detriment of another, the modern world has created a new form of slavery which pits the human mind and reason against their instinct. In this system, amusement parks, substance addiction, adultery, violence and a number sources of satisfaction have been given great value; people have simply became dependent and demand gratification. This sort of enslavement is no less dangerous than the traditional slavery; the modern “slaves” seem to be content with their status and demand even more. Under these circumstances, people tended to spend less time thinking, reasoning, feeling, and understanding themselves, their environment, and other people.

The delay of gratification allows modern people to manage their time, goals, tasks, and responsibilities, all of which are keys to success. People who resist their desires have real freedom and are able to shape their own lives. It actually makes people control themselves, and become the rulers of their lives. From this point of view, the delay of gratification as a psychological personality attribute as well as a means of religious instruction-reveals an essential principle of happiness in this world and in the next world.

References

• Ayduk, O. N. (1999). Impact of Self-Control Strategies on the Link Between Rejection Sensitivity and Hostility: Risk Negotiation Through Strategic Control, Unpublished doctoral dissertation, Columbia University, New York.
• Freud, S. & Strachey, J. (1949/1989). An outline of psychoanalysis. New York, NY: W. W. Norton & Company.
• Mischel, W., Shoda, Y., & Rodriguez, M. L. (1989). Delay of gratification in children. Science, 244, 933-938.
• Mischel, W. (1961). Delay of gratification, need for achievement and acquiescence in another culture. Journal of Abnormal and Social Psychology, 62, 543-552.
• Shoda, Y., Mischel, W., & Peake, P. K. (1990). Predicting adolescent cognitive and social competence from preschool delay of gratification: Identifying diagnostic conditions. Developmental Psychology, 26, 978-986.
• Wulfert, E., Block, J. A., Santa Ana, E., Rodriguez, M. L., Colsman, M. (2002). Delay of gratification: Impulsive choices and problem behaviors in early and late adolescence. Journal of Personality, 70, 533-552.

Answer: Human nature and certain feelings that are ingrained in it are closely related and are in compliance with the attractions of the world. This is an undeniable reality. Thus, there are truly so many different things which invite one to the world, to its tempting presence that is centered around fancies and desires. If we remember Nursi’s remarks on this same issue as he protested the way in which Muslims were attracted to the world, he writes in the seventh note of the Seventeenth Gleam:

[M]any factors invite people to the world: one’s carnal soul, needs, passions, desires, Satan, the superficial sweetness of the world, bad friends, and the like, while those inviting to the Hereafter and eternal life are few. Patriotic feelings and efforts will increase this number. If you act otherwise and silence them, and help the many, you will be a companion of Satan.

The attractions of this world constantly appeal to human beings, to certain sensory faculties ingrained in their nature, to their inner and external feelings and keep inviting them. In addition, as this aspect of the world and the reward of the Hereafter are opposites, we can also say that those attractions which invite people to the world are also factors that divert us from the eternal beauties of the Hereafter.

Etymology of the word dunya (world)

In fact, when the etymologic structure of the word dunya is studied, it can be seen that there is a serious relation with the structure of the word and its attractions. According to scholars, this word is either derived from the root dunuw, which means “being near,” or danaeh, which means being low, mean, or vile. If we accept that the word comes from the root dunuw, then the word dunya means “the nearest one,” whereas the next life to follow after this near one is called the akhirah (Hereafter). The word ukhra, which means “the other,” is also used for the Hereafter, as opposed to this world. Accordingly, the world is the immediate realm, the one near to us, and the Hereafter is the next one beyond. Therefore, something people find in their immediate surroundings has a greater effect on them and takes them under influence; it bewitches and attracts them. Thus, people are close enough to the world to be enchanted and come under its spell. Therefore, we call this dunya, meaning the nearest realm. When we examine the word dunya as a derivation from danaeh, then akhirah means that which is higher and dunya means lowly, or vile. When both meanings are combined, dunya means “a lowly thing that is near to people.”

Three facets of the world

On the other hand, it would not be correct to solely consider and evaluate the world according to its material aspect that appeals to our physical nature and fancies. At this point, it is useful to remember Said Nursi’s wise perspective. He states that the world has three facets. Accordingly, the first facet is concerned with the Names of Almighty God and demonstrates their inscriptions and functions as mirrors. In this respect, we can view the world as an exhibition for the Divine art, a book of reflection composed by the laws of creation, a huge vehicle, a port that opens on the knowledge and love of God. As a consequence of all these, the world can be viewed as a bay that allows us to contemplate Creator deeply. As far as this facet is concerned, the world serves as a stage that reveals the infinite beauties of God and their manifestations, and is a means for love for Him to flourish. In this respect, the world is not contemptible, but rather is worthy of love.

The second facet is concerned with the Hereafter. As stated by Prophet Muhammad, peace be upon him, the world is an arable field for the Hereafter. It is the ground that is to be prepared for the Hereafter through good deeds; it is the tillage of Paradise through which we can attain eternal happiness.

The world is worthy of love from the perspective of both of these facets. It is with these facets that the world becomes a heavenly stairway by which believers ascend toward the Divine.

As for the third, it is concerned with the passing fancies of people. This facet of the world is material, and it is transient and deceptive. Loving this facet of the world diverts people from God and from the purpose for which they have been created, taking them to perdition. Thus, this third facet of the world is closely interrelated with human nature, their desires and fancies. If people do not use their free will against this facet of the world, if they do not satisfy the feelings in their nature within the limits allowed by their Creator, but rather give in to the heedless atmosphere of their desires, they then face the great danger of failing the test in this world.

In two of the three conditions it is more likely that we may go astray. One can find the truth, walk toward it and then embrace it. In other words, if a person does not use their free will correctly, does not meet the requirements of guidance, but act heedlessly, it is certain that they will go astray.

Secondly, idling one’s life away can also lead to misguidance. The third possibility is that one good use of the free will entrusted to us, exerting oneself in this direction and being rewarded with divine guidance. As can be seen, there is only one way for deliverance. However, if one does not use this opportunity well, there are two different ways by which they can fall into misguidance. Thus, a person’s finding the truth and maintaining the straight path require serious efforts. This difficult task can be compared to rising through the layers of the atmosphere and reaching outer space by freeing oneself from the gravitational pull of the earth. Without a doubt, this requires a certain amount of energy. On the other hand, one does not need to make any effort to stay on the ground; even the dead are able to do that. Instead of hurling bodies away as it revolves, the earth attracts them toward itself. And in the long run, as the laws of creation operate, the earth makes these bodies resemble itself by having them decompose and becoming earth. In a similar way, we need to be equipped with the necessary spirituality to help us overcome the pull of the world so that we can complete our spiritual journey in the realm of the heart and spirit. A person should acknowledge, from the very beginning, the interrelation between this third facet of the world and human desires and fancies, thus becoming aware that this is the dominant aspect Only then can an individual carry out what is required of human free will, only then can they see the beautiful facets of the world that declare God and the Hereafter, and only then can they exert a continuous effort. Otherwise, it is all too easy to be overcome by the pull of the world and to plummet to earth.

Seclusion and living for others

In order to be saved from the danger we mentioned above, many people choose to seclude themselves from others; such a choice can be a means for salvation for one’s personal life. However, it should be realized that this is not an absolute and it may not always be a means to salvation. For example, Said Nursi once retreated to a cave to worship on Mount Erek; but they did not leave him alone, not even there. Now try to imagine: had this blessed personage not oriented his life with a pure and upright perspective and disciplined himself to live according to modest standards, as if he is living his life in a cave, how could he have maintained his supreme spirituality when exiled and forced to live a non-secluded life? However, the life he led outside was purer and nobler than one that was led in a cave. As an expression of Nursi’s gratitude, he remarked that divine Mercy had made the exile town Barla a means to attain the spirituality he had sought in the cave, without making his feeble body bear the difficult conditions of the cave. In spite of going through an ordeal that included prison, surveillance, and endless trials, Nursi led a saintly life, together with his students, publishing his works of Qur’anic exegesis and on the truths of faith in inner peace.

It should also be realized that those who choose seclusion and seek spiritual comfort in retreat eliminate the conditions for spiritual struggle and thereby destroy a dynamic that could be a basis for their spiritual progress. Just as our immune system cannot develop unless it meets certain viruses, leaving it so undefended as to be able to be destroyed by the slightest germs, a person who is not engaged in a spiritual struggle is just as vulnerable to the virus of sin.

The following parable demonstrates this point very well: once upon a time there were two devout brothers. One of them lived as a hermit on the side of a mountain, and the other lived among people and tried to convey them the truths of faith. The hermitic brother had a bag made of cloth which he used to hang his food and drink near the entrance of his cave. One day he realized that God Almighty had granted him an extraordinary blessing; the cloth bag held liquids like a glass, with no seepage. He visited his brother in the city and witnessed the same blessing there. As the hermit spent some time near his brother the worldly life of the city had an effect on his spirituality and the water in his bag in the cave began to seep out. However, there was no change to his brother’s bag. Then it dawned on the hermit that while his brother was trying to save others he had gained a strong defense mechanism against sins; he used his willpower to maintain his spirituality in the life of the city.

The ideas above should not be taken to mean that worship in retreat is of no use. The point being made is that seclusion is not an objective method that can help everybody to salvation in any absolute sense. Nevertheless, it is an undeniable fact that throughout history there have been men of God who advanced toward perfection on the horizons of knowledge and love of God by withdrawing into seclusion and ceasing to busy their ears, tongues, and lips with anything not related to Him. Later on, those making such journeys gradually came into contact with the world and they learned to maintain their spirituality in these conditions as well.

Try to save others so that you can be saved

However, it is a truth that one who constantly leads a hermitic life cannot usually tell others about the truth. Even though they can find personal salvation, they cannot save another. A true believer is one who strives for the guidance of others as well; this is an obligation for those who have sincere faith. It is possible to say that in our philosophy the way to salvation is related to our intention and efforts to save others. And this can only be realized by being with God while socializing with people; to express this in Sufi terminology, this perspective can be realized by preferring the Jalwati way over the Halwati one.

Another important matter to be considered at this point is that an inclination for seclusion may generate from a wish to escape responsibility and seek personal comfort. When I was working in Edirne I saw a few lines on the wall inscribed inside the mosque by a follower of the Halwati order. These lines exemplify this point well and read as follows:

“O my brothers, my comfort is in my retreat. Whoever I made friends with found my shortcomings and revealed my faults. Indeed, I have met no one who is truly faithful. Therefore I, found comfort and inner and mental peace in solitude.”

I think this approach is an escape, since a believer cannot be a person who only thinks about and lives for themselves, only seeking personal comfort. Instead, they consider both their own progress and the salvation of the faith and spirituality of others. Therefore, we can say that being among others with the intention of expressing the truth is the way of the prophets, particularly that of the Messenger of God. Had seclusion been more pleasing to God Almighty, the noble Prophet would have spent his life in the cave on Mount Hira and have led his life in retreat. Nobody would have disturbed him; but then who would have carried out the duty of conveying the message to others? At the very beginning of his mission, Prophet Muhammad, peace be upon him, received the following command: “O you cloaked one (who has preferred solitude)! Arise and warn! And declare your Lord’s greatness!” (Muddathir 74:1–3). With these verses, God Almighty declared that he should go and be with people and give them a hand to guide them to the truth; this was the mission of Prophethood. There is a similar statement in another verse (Maeda 5:67) reading: “O Messenger! Convey and make known in the clearest way all that has been sent down to you from your Lord. For, if you do not, you have not conveyed His Message and fulfilled the task of His Messengership.” Actually, this verse implies: “you will be dismissed from your position if you do not fulfill your mission.” In this respect, if one retreats into a corner, God Almighty might renege on the favors that He blessed that person with. This is why we are underlining the point that what should be sent to a cave is our wish for solitude, nothing else. Instead, we should arise with the motive of mingling with people for the sake of God, exerting ourselves in the way of faith and serving humanity, hand in hand with our friends. At this point, one cannot help but remember what the poet Mehmed Akif said: “One should rely on God, keep striving, and obey what wisdom requires. If there is a way, it should be this one; we do not know any other way out!”

Nevertheless, God Almighty protects those who serve on His path when they mix with people. Is this not what He has done so far? Many of us have had such experiences. As has been previously mentioned, the temptations of the world have a very powerful appeal for human nature. This tendency for ungodliness, the rebellious urge of our carnal self, is so overwhelming. A fair evaluation of this picture might lead to the conclusion that “because a person’s fancies, desires, and the rebellious urges of the carnal self constantly call him to the world, one can give into the temptations of the world any moment.” In my opinion, the surprising thing at this point is that although some may expect that the people who are trying to serve in the way of God will fall headfirst into the swamp of sins, thanks be to God this is not actually the situation. Because there are so many pitfalls awaiting us, one can just lose control and go astray. However, Providence does not let us deviate from our path. Those who serve the righteous cause are devoted and seem to come under divine protection. What befalls us is to be aware of this blessing and keep praying: “O God, we pray for Your protection and care; we implore You for deliverance under Your Providence.”

Wara’ relates to both the inner and outer aspects of a believer’s life and conduct. A traveler on the path of wara’ must reach the peaks of taqwa, or piety; his or her life must reflect a strict observance of the religious commands and prohibitions.

Wara’ is defined as holding oneself back from unbecoming, unnecessary things,¹ as strictly refraining from what is unlawful and forbidden, or abstaining from all doubtful things lest one should commit a forbidden act. The Islamic principle: Abandon what you doubt and prefer what you have no doubt about,² and the Prophetic saying: What is lawful is evident and what is forbidden is also evident, explain the basis of wara’.³

Some Sufis define wara’ as the conviction of the truth of Islamic tenets, being straightforward in one’s beliefs and acts, being steadfast in observing Islamic commandments, and being circumspect in one’s relations with God Almighty. Others define it as not being heedless of God even for one twinkling of the eye, and others as permanently closing themselves to all that is not Him, as not abasing oneself before anyone except Him (for the fulfillment of one’s needs or other reasons), and as advancing until reaching God without getting mired down by one’s ego, carnal self and desires, or the world.

Always refrain from begging from people,
Beg only from your Lord Who is the All-Munificent.
Renounce the pomp and luxuries of the world
Which will certainly go as they have come.

We can also interpret wara’ as basing one’s life on engaging in what is necessary and useful, as acting in consciousness of the real nature of useless, fleeting, and transient things. This is stated in the Tradition: The beauty of being a good Muslim is abandoning what is of no use to him. The writer of the Pandname, Farid al-Din al-Attar, explains this principle very beautifully:

Wara’ gives rise to fear of God,
ne without wara’ is subject to humiliation.
Whoever virtuously follows the way of wara’,
Whatever he does is for the sake of God.
One who desires love and friendship of God,
Without wara’, he is false in his claim of love.

Wara’ relates to both the inner and outer aspects of a believer’s life and conduct. A traveler on the path of wara’ must reach the peaks of taqwa, or piety; his or her life must reflect a strict observance of the religious commands and prohibitions; his or her actions must be for the sake of God; his or her heart and feelings must be purged of whatever is other than God; he or she must always feel the company of the “Hidden Treasure.”

In other words, the traveler abandons those thoughts and conceptions that do not lead to Him, keeps aloof from those scenes that do not remind them of Him, does not listen to speeches that are not about Him, and is not occupied with that which does not please Him. Such a degree of wara’ leads one directly and quickly to God Almighty, Who declared to Prophet Moses: Those who desire to get near to Me have not been able to find a way better than wara’ and zuhd (asceticism).

The abstinence known by humanity during the Age of Happiness4 was perfectly observed by the blessed generations following the Companions, and became an objective of almost every believer. It was during this period that Bishr al-Khafi’s sister asked Ahmad ibn Hanbal:

“O Imam, I usually spin (wool) on the roof of my house at night. At that time, some officials pass by with torches in their hands, and I happen to benefit, even unwillingly, from the light of their torches. Does this mean that I mix into my earnings something gained through a religiously unlawful way?” The great Imam wept bitterly at this question and replied: “Something doubtful even to such a minute degree must not find a way into the house of Bishr al-Khafi.”5

It was also during this period that people shed tears for the rest of their lives because they had cast a single glance at something forbidden, and people who vomited a piece of unlawful food that they had swallowed in ignorance wept for days. As related by ‘Abd Allah ibn Mubarak, a great traditionist and ascetic, a man traveled from Merv (Turkmenistan) to Mecca in order to return to its owner an item that he had put in his pocket by mistake. There were many who gave life-long service to those to whom they thought they owed something, such as Fudayl ibn ‘Iyad. Biographies of saints, such as Hilyat al-Awliya’ (The Necklace of Saints) by Abu Nu‘aym al-Isfahani, and al-Tabaqat al-Kubra (The Greatest Compendium) by Imam al-Sharani, are full of the accounts of such heroes of abstinence.

Notes

1. It is very difficult to define this rather ambiguous phrase, as such “things” must be defined within the context of the time in which one lives and within the conditions with which one is faced.
2. Al-Bukhari, “Buyu‘,” 3; Al-Tirmidhi, “Qiyama,” 60.
3. Al-Tirmidhi, “Zuhd,” 11; Ibn Maja, “Fitan,” 12.
4. In Islamic literature, the Age of Happiness refers to the time when the Prophet lived and led his community.
5. Al-Qushayri, Al-Risala, 111.

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.

A: Involuntary evil thoughts, fancies, or associations of ideas usually are the result of Satan’s interference. Just as a battery has two poles, there are two central points to our hearts. These two poles work like the two poles of a battery; one receives angelic inspirations, while the other is susceptible to the suggestions of Satan.

Satan attacks those believers who are trying to increase their belief and devotion. If such believers are scrupulous and sincere in their feelings, then Satan attacks them from all directions. When dealing with disbelievers, who follow Satan voluntarily in the indulgences of their whims and desires, he whispers to them strange and abnormal ideas. In this way, he encourages their disbelief and learns new ways to struggle against the true religion and to waylay all believers.

Satan attacks us from all directions:

When Satan was cursed by God for his disobedience, Satan asked for respite until the Day of Judgment, also desiring permission to try to lead human beings astray in the meantime. God granted this request, and Satan then replied: Then I shall come upon them from before them and from behind them and from their right and from their left, and you will not find most of them grateful (7:17).

Satan does everything he can to mislead us. As God manifests all of His Names on us in this testing world, we are very complex beings. We have been sent here to be trained and developed into a mirror of God, and in this way to earn eternal happiness. In order to do this, we must train and develop all of our God-given feelings, skills, and abilities. If we do not bring all of these under control (e.g., our intellect, temper, greed, obstinacy, and lust) nor direct them toward lofty goals, but rather allow these feelings to be abused for disagreeable purposes, our present and future life will endangered. This is also true if we do not bring our natural animal desires under control by satisfying them in ways acceptable to God.

Approaching us from our left, Satan employs our animal instincts and faculties to tempt us into sin. When he approaches us from the front, he drives us to despair over the future, he whispers that the Day of Judgment will never come, that whatever religions say about the Hereafter is no more than mere fiction, and that religion belongs to the past and therefore is irrelevant to our present and future. When he comes upon us from behind, he tries to make us deny the Prophethood, the existence of God and His Unity, the Divine Scriptures, angels, and other fundamental matters of belief. Through such whispers and suggestions, Satan tries to sever our connections with religion and steer us toward sin.

Satan cannot use these means to seduce believers who are devout and believing. Rather, he approaches such believers from the right side and encourages them to be ostentatious and proud, to take pride in their virtues and their good deeds. He whispers to them that they are the best of believers, until feelings of conceit and desire for praise take over in the person. When such a point is reached, these believers begin their journey on the road to perdition. For example, if a believer prays the superrogatory prayer at night and then boasts that he/she has done so in the hopes that others will praise him/her, or if a believer begins to take credit for his/her accomplishments and good deeds while criticizing others behind their backs, then such a person has fallen under the influence of Satan. We must do our best to resist Satan when he comes upon us from this direction.

Another of Satan’s ruses is to make trivial things seem important and vice versa. If believers dispute with each other over trivial matters (e.g., using prayer beads when glorifying God after the daily prescribed prayers), ignoring the fact that their children are being dragged along the road of disbelief and materialism, or that their children are drowning in the swamp of immorality, this is an indication that Satan has successfully seduced them.

Satan suggests disagreeable thoughts and desires:

When Satan fails to seduce devout believers he then whispers disagreeable thoughts and desires to them. For example, through the association of ideas, he pushes believers toward developing negative concepts of the Divine Being or of contemplating disbelief or disobedience. When believers dwell on such thoughts, Satan then will pester them until doubt springs up about their beliefs or until they despair of living a virtuous life.

Another ruse Satan employs is to cause good, devout believers to suspect the correctness or validity of their religious acts. For example a believer may ask him/herself: Did I pray correctly? Did I wash my face and hands thoroughly while making my wudu’? Have I washed the correct parts of my body the correct number of times? Believers who are pestered by such involuntary thoughts, whims, and doubts should know that their hearts play no role in these questions. Just like thieves who attempt to rob the wealthy and strong countries that try to control resource-rich countries, so Satan makes a last-ditch attempt to seduce believers by troubling their hearts.

We can compare such an attack to a person who has high tempera-ture. We know that the antibodies that are formed in the blood of an ill person inhibit or destroy harmful bacteria or germs. This is what causes the temperature of the body to rise. Similarly, a heart troubled by Satan’s evil suggestions defends itself by struggling against them. Thus, it is not the heart that generates such thoughts, nor does the heart approve of these thoughts, nor adopt them. A reflection of something unclean is not itself unclean, and it cannot make others unclean. In the same way, thinking about disbelief is not the same thing as actual disbelief.

We might even say that Satan’s evil suggestions are actually of benefit to believers, for they cause us to remain alert, to struggle against our carnal selves and against Satan, and to progress toward ever-higher spiritual ranks.

How to Keep Free of Satanic Suggestions

In fact, the guile of Satan is not great (4:76). It is like a cobweb that appears in your pathit cannot prevent you from progressing, and you should not attach any great importance to it. Satan only suggests or whispers, he dresses up sinful acts as something desirable, presenting them in cheap, shiny paper. Believers must never accept his invitation. When Satan resorts to whispering, we should realize that he is using his least powerful weapon and ignore him. If we pay attention to these distractions, we may be defeated. Like a commander whose fear causes him to hallucinate and dispatch his soldiers to the front, leaving the flanks exposed, believers who listen to Satan weaken their ability to resist not only him, but their carnal selves. In the end, these are the believers who are defeated.

Believers who want to avoid this trap should distance themselves from sins, all of which Satan tries to make attractive. Heedlessness and the neglect of ones worship open the way to Satan’s “arrows”: If anyone withdraws himself (or herself) from remembrance of the All-Merciful, We assign unto him (or her) a devil as a comrade (43:36).

In order to protect ourselves from Satans attacks we should remember the All-Merciful, think about holy and blessed events, and try to live a pious life. If you hear Satan whispering to you, then seek refuge in God. He is All-Hearing, All-Knowing. Those who fear God and ward off (evil) when a passing notion from Satan troubles them, they remember, and behold, they see (7:200“1).

The Messenger advised: “If you become angry while standing, sit down; if you are sitting, lie down or stand up and make wudu’.” Once while returning from a military expedition, the Prophet called for a halt in a certain place. His companions were so tired that they slept through the dawn prayer. When everyone awoke, the Prophet said that they should leave immediately, for “Satan rules here”. The Prophet also said that Satan flees when the call to prayer is heard.

Satan also uses indecent thoughts and events to lead believers astray. He torments us by enticing us with illicit pleasures. On such occasions, we must remind ourselves that indulging in any such pleasure will engender remorse and may endanger both our present and future lives. We must never forget that life in this world is no more than a passing toy, a comforting illusion, and that the real or true life is that of the Hereafter. When some Companions hesitated to take part in the summer expedition to Tabuk because of the scorching heat, God warned them: The heat of Hell is much more intense, if they would but understand (9:81).

When Satan whispers evil thoughts, believers should realize that he is at his weakest and that he can be ignored. Dwelling on such thoughts only exaggerates and aggravates our weakness and susceptibilities. We also must avoid being careless and be sure that we do not neglect any aspect of our worship; such oversights attract the attention of Satan. If we remember the All-Merciful, focus on holy and blessed events and live a pious life, then will we be able to resist Satans call.

In this month ‘The gates of heaven open, the gates of Hell are locked and the devils are chained.’¹During the daytime, fasting and abstinence bring a person closer to God. The evenings are illuminated by prayers. This spiritual enlightenment deepens during the last ten days of Ramadan through supererogatory prayers and abstinence. This spiritual depth is reflected in the community through almsgiving and by helping the poor and the needy.

Fasting during Ramadan cleanses one from earlier sins. Prophet Muhammad (pbuh) said ‘Five (daily) prayers and from one Friday prayer to the (next) Friday prayer, and from Ramadan to Ramadan are expiatious for the (sins) committed in between (their intervals) provided one shuns the major sins.’²Human nature is susceptible to making mistakes and to committing sins. Our Compassionate Creator gives us numerous opportunities to cleanse our sins; we can do this every day by performing the prescribed prayers and every year by making the most out of the month of Ramadan.

A path of nearness to God goes through the month of Ramadan. Fasting during the daytime, breaking the fast after sunset, prayers at night, and the night meal before dawn are all on this path, a path that every soul should follow. The following verse from the Qur’an affirms this meaning: ‘And when My servants ask you about Me, say: ‘I am near; I answer the prayer of the suppliant when he calls; so they should answer My call and believe in Me, that they may be rightly guided.’ (2: 186)

This month gives us the opportunity to cleanse ourselves for the Ramadan celebration at the end of the month. Prophet Muhammad (pbuh) notes that ‘Whoever observes Ramadan well, expecting the reward from God, his past sins are forgiven.’³One who reaches the month of Ramadan but does not take advantage of this opportunity has lost a great amount.

We would like to talk about Ramadan in more detail.

A. FASTING

The Arabic word for fasting, ‘sawm’, means abstinence from what is desired by the carnal self, be it uttering a single word. The word ‘fast’ in the following verse has such a meaning: ‘I have vowed to the Merciful to fast (19: 26)

Based on the Quranic verses and sayings of Prophet Muhammad (pbuh), fasting involves abstinence from the greatest human desires, eating, drinking, and sexual intercourse; such abstinence is done with the intention of pleasing God. In other words, it is the worship by abstinence from these desires, from dawn until dusk.

The Gate To Heaven

God ordered us to fast and chose the month of Ramadan for this purpose. Believers fast during this month and do not eat, drink, or have sexual relationships from dawn to dusk. They act with the awareness of fulfilling one of the five pillars of Islam. Sometimes their mouths smell due to hunger. They seek to qualify for the status described in the hadith ‘the breath of one observing fast is sweeter to God than the fragrance of musk.’⁴The faithful acknowledge their servanthood to the Creator and aspire for the ‘Rayyan’ gate to heaven related in the following hadith ‘In Paradise there is a gate which is called Rayyan through which only the observers of fast would enter on the Day on Resurrection. None else would enter along with them. It would be proclaimed: Where are the observers of fast that they should be admitted into it? And when the last of them would enter, it would be closed and no one would enter it.’⁵

They find hope in the hadith ‘He who observes the fast for a day in the way of God, God would remove, because of this day, his face farther from the Fire (of Hell) to the extent of seventy years’ distance.’⁶

They heed Prophet Muhammad’s (pbuh) advice to Abu Umamah ‘I recommend fasting to you, since there is nothing like it’⁷and live according to the purpose of their creation. They wake up for the night meal in the expectation of God’s blessings, they look forward to breaking their fast in the hope that their souls will be saved from Hell, and their hearts are filled with peace and happiness as they comtemplate their rewards in the hereafter. Prophet Muhammad (pbuh) states the following: ‘There are two (occasions) of joy for the observer of the fast. He feels joy when he breaks the fast and he is happy when he meets God.’⁸This joy in the hereafter could be due to the rewards of fasting or it may simply be the peace felt from pleasing God.

Fasting Develops Self-Control

Fasting is one way God cultivates us, as reported in the verse ‘We will certainly test you with some fear and hunger, and with some loss of property and lives and crops. Announce the good news to those who endure patiently.’ (2: 155), saving us from hunger in the hereafter and earning us rewards for our patience. The fast in Ramadan is instrumental for controlling the self and its desires. Jews and Christians fast as well, although the forms and time periods differ.

‘Fasting is a shield.’⁹Fasting helps control the mundane desires of the carnal self. It thereby protects the individual from wrongdoing and extreme indulgence. A person can resist temptations and greed and understand the real and lofty pleasures of life through this connection with God. Indeed, what makes us valuable and different is our ability to control our desires and thoughts.

First of all, fasting first helps normalize temptations and desires. The individual becomes essentially ‘free’ from these desires as they are followed now as a choice, no longer as an uncontrollable obligation. This can be observed in the lives of people who fast and those who do not. People who do not fast generally have less self-control and they become the plaything of their desires and temptations, making mistakes and committing sins. However, people who have developed self-control through fasting are more able to use their reason and to avoid temptations and desires that might lead them into sin.

One who has never fasted cannot know patience and cannot know how to employ his carnal self (nefs) in normal, legitimate ways. Above all, if one who lives an affluent life never fasts, they will become a slave of their carnal desires; they will not be able to distinguish between what is allowed and forbidden. Their conscience may warn them against disgraceful actions, but they will continue to act in an incorrect manner. At most, they treat their ego unjustly; they ruin themselves, going against their own intelligence, logic, religion and wisdom.

In order to mention the protective side of fasting, Prophet Muhammad (pbuh) said: ‘0 young men, those among you who can support a wife should marry, for it restrains eyes from casting (evil glances). and preserves one from immorality; but those who cannot should devote themselves to fasting for it is a means of controlling sexual desire.’10

God accepts good deeds performed only for Him at ten times their value. Sometimes such deeds can be accepted at seven hundred times their value. Fasting is an exceptional worship. The reward of fasting belongs to God. The people who are fasting control themselves, they do not satisfy even their essential needs. Such people abandon all desires, keeping only a desire for God. God then says: ‘Every act of the son of Adam is for him, except the fasting which is (exclusively) for Me, and I will reward him for it.’¹¹and He appreciates this abstention.

To earn God’s love and to obtain his consent, fasting will deepen one, creating a special place for one’s perfection. While the carnal self desires everything, without thinking about it being allowed or forbidden, fasting believers keep themselves away from even legitimate desires. To gain the level of heart and spirit they put barriers up against their animal desires. To detach from the material world they stay hungry. Their hunger and the progress of becoming detached from bodily things are done only for God. While believers fulfill their obligations to attain God’s consent, they cause the other parts of their body to fast in order to increase the positive effect that fasting has. Things that must be done at times other than Ramadan, for example, keeping one’s eyes, hands, tongue and other parts of the body under control, must be continued during Ramadan. There is an inverse relationship between eating and carnal desires. If one has fulfilled his physical appetite, then the carnal appetite comes to the fore. Inversely, if one’s stomach is empty then his other bodily desires will be satisfied. That is why eating less is suggested as a method for someone who leads with the body, but who desires for the spirit to dominate.

The following event¹²related to the subject is very meaningful: ‘God Almighty said to the carnal self: ‘Who am I and who are you?’ The self replied: ‘I am myself and You are Yourself.’ So He punished it and cast it into Hell, then asked it again. Again it replied: ‘I am myself and You are Yourself.’ However He punished it, it did not give up its egoism. Finally He punished it with hunger. That is, He left it hungry. Then again He asked it: ‘Who am I and who are you?’ And the soul replied: ‘You are my Compassionate Sustainer and I am your impotent slave.’ ‘

The believer who fasts is aware of this reality and accepts Ramadan and fasting in Ramadan as a godsend. There is the giving of alms (zakat) in everything. The zakat of the body is fasting. In Ramadan the body is purified from questionable foods. During the days and nights of Ramadan, believers make progress, and attain a higher spiritual rank with the help of God. Believers would like to be able to maintain this level after Ramadan. In order to maintain such a level, a believer has to become self-righteous. A believer must fear the loss of this level, and thus worship more. Worshipping brings a believer closer to God. As one becomes closer to God, one is able to awaken others into becoming a person of worship. A believer lives their entire life with the desire to be a good person and to help others to be good. A life circle that starts with fasting changes such a person to an ideal person. Truly, fasting has such a power.

The Relation Between Fasting and God’s Self Sufficiency

Even if it is only temporary, fasting is a way which helps discern the meaning of ‘God’s Self Sufficiency’. God is ‘The Self Sufficient One’ (Samad). He does not need anything, He never eats or drinks, throughout time and throughout space. God is He on Whom all depend. Believers leave the material world by fasting, leave behind even the necessities of life. By acting in such a manner, as if they do not need anything, and as if they were angels, they educate themselves in the manner of God and become closer to God. This attitude is the resonance of the true care and mercy, acting like a receiver to the breeze that comes from the world of care and mercy at the same frequency.

The Relation of Fasting and Thanksgiving

In the Qur’an it states, ‘He gives you all you ask Him for. And were you to count God’s favors you will never be able to exhaust them.’ (14: 34)

Fasting helps us to see the true face of favors, the value of which we are unaware. The fasting believer is a person who lives in poverty amongst riches. He is hungry and keeps himself from eating until iftar, yet there is food in the home. The believer understands that one drop of water or one crumb of bread is a bounty. Ones who only give thanks for occasional ‘extra’ blessings realize that even the things they take for granted, like bread and water, are great blessings in reality.

Fasting is a form of prayer that helps us to understand what true thanksgiving to God is.

Another concern about thanksgiving and fasting is that if a believer experiences deprivation, even if it is only temporarily, they will then know what deprivation is. This is not knowledge, rather it is a deep interpretation. One who fasts will desire to help the poor. The wealthy believer, after giving thanks, will share his wealth with love and mercy. Fasting is a form of social worship, even if it appears to be an individual worship.

Another practical benefit of fasting concerns health. Fasting is often suggested as a form of protection from illnesses. Overeating is an invitation to many illnesses. Fasting is an asceticism of the spirit and a diet of the body. The soul takes advantage of the empty stomach and makes itself open to development. When a fasting believer is able to fast with his whole body, then the soul lives true asceticism. Eating less helps to talk less and sleep less. If a believer can complete the Dhikr (Remembrance of God) then they are able to leave the material world.

Believers are aware of all these benefits that are provided by fasting. That is why they fast before the month of Ramadan, during the months of Rajab and Shaban. After Ramadan, during the month of Shawwal, they fast for six days; this is considered as having the same reward as fasting for a whole year. This period is called ‘ayyamul ‘biyz’ the 13th,’14th,’ and 15th days in a lunar calendar month. The days of ashura and the arafa are also good opportunities for fasting. In addition, to fast on Mondays and Thursdays is sunna.

B. THE NIGHT OF QADR (Power)

The most important and blessed night within the year is the Night of Qadr (Power). God chose the month of Ramadan for believers to fast and He gave much importance to this night. In the Qur’an, the the Night of Qadr is mentioned, being given utmost importance.

On the Night of Qadr, the single most important event in human history unfolded. The Glorious Qur’an was preserved in ‘the Preserved Tablet’, and the Archangel Gabriel descended with the blessed book to reveal it upon the command of God to His Messenger (pbuh). On this night, the doors of the heavens opened and the revelation descended. So valuable is this Night of Qadr that a special sura has been devoted to it in the Qur’an; it is a night that is better than a thousand months. Gabriel descended many times to earth in order to convey a message to the prophets, but on the Night of Qadr Gabriel, the other angels and God’s mercy poured down to earth for the sake of the Qur’an.

The Night of Qadr is important for us; if this night is spent in prayers and supplications all past sins and mistakes will be forgiven. ‘Whoever stands in prayer during Laylat-ul- Qadr, with faith and being hopeful of God’s reward, will have his former sins forgiven.’¹³

The night of Qadr has meanings, such as the night of power, decree, majesty and honor. The Divine Decrees are issued on this night, the appointed time of everything is fixed and the blessings are apportioned. It is such a great and honored night that its blessings are more than that of a thousand months.

The Night of Qadr is such an important night that there is a special sura devoted to it in the Qur’an:

‘We have sent it (the Qur’an) down on the Night of Qadr.

If only you knew what is the Night of Qadr.

The Night of Qadr is better than a thousand months.

The angels and the Spirit (Gabriel) descend thereon by the leave of their Lord with every command.

It is peace, till the break of dawn.’ (97; 1-6)

1. We have sent it down on the Night of Qadr:

In the first verse, God the Most High, states that the Qur’an was sent down on the Night of Qadr. Indeed the word “Qur’an” is not used in the first verse; instead a pronoun is used. With the sentence ‘We have sent it down’, God indicates both the greatness of He Who sent it and He shows the great honor of that which was sent. The Qur’an is so great and honorable that it is obvious that God has sent it and of course the night on which it was sent must therefore be an important night. The complete Qur’an was sent down from ‘The Preserved Tablet’ on this night to the ‘The House of Glory’ in the lowest heaven, from whence it was revealed piecemeal to the Prophet (pbuh), according to events which took place during his life, over a period of twenty-three years.

2. If only you knew what is the Night of Qadr:

In this verse God makes clear the greatness of the night of Al-Qadr, the night on which He chose to send down the Noble Qur’an. The night of Qadr is such an important night, yet if God had left us alone and had not informed us of its importance we would not have understood the value of this night.

3. The Night of Qadr is better than a thousand months:

The number a thousand might not mean the exact number of months, or it might in fact mean exactly 83 years. The good deeds performed on this night, the fasting on this night and the standing in prayer on this night are all better than the good deeds, prayers and fasting of a thousand months. The rewards of all these are countless. Only God knows how much reward will be given to those who spend the night in prayer. This is a very large blessing for the followers of Prophet Muhammad (pbuh).

It is reported that the Prophet (pbuh) was shown the people who had lived in ancient times; it seemed as if the lifespan of those in his community were shorter, thus making it not possible for them to accomplish the same amount of deeds as those who had come before, as they had lived longer lives. Thus, God gave Prophet Muhammad (pbuh) the night of Qadr, which is better than a thousand months. This also shows us that a span of 80 years for the people of today is quite a long time.

4-6. The angels and the Spirit (Gabriel) descend thereon by the leave of their Lord with every command. It is peace, till the break of dawn:

The word ‘spirit’ has been interpreted as signifying the Archangel Gabriel. On this night the Archangel Gabriel and innumerable other angels descended with innumerable blessings and mercy. Their descent occured several times, not only once, and this was repeated by other groups of angels who continued to descend until the dawn.

The words “by the Lord’s permission” show the importance of the angels’ descent and their tasks.

The Prophet’s (pbuh) advice, found in different hadiths, suggests that one should search for the Night of Qadr in the last 10 days of Ramadan, especially on odd numbered days.

God’s mercy and peace surrounds believers until dawn. The angels pray for the believers and send salutations of peace to those who are occupied in prayer until dawn. The morning of the night is also full of goodness and it is serene, tranquil and peaceful. A good example of this is the victory of Badr, which took place during the life of the Prophet (pbuh) in the second year of emigration from Makka to Madina.

C. ITIKAF (WITHDRAWING FOR PRAYER)

The meaning of ‘itikaf’ is to continue to do something. In religious terminology it means to stay in (or to withdraw/retract to) a mosque or a similar temple for the purpose of continuous prayer.

When one participates in itikaf, one strives to prepare his heart so that he can ‘let God in’.

In another way, itikaf is to continuously and persistently knock on God’s door saying, ‘please open Your door to me, too’, ‘I won’t leave Your doorstep until You forgive me’, ‘hold the hand that I stretch out to You and don’t let go’, and ‘do not reject me (and leave me with empty hands)’. Truly, the believers who observe the month of Ramadan have already spent the day fasting, therefore withdrawing from worldly deeds. In addition to this, the believers completely give themselves up to prayer and reflection. The believers recite the Holy Qur’an, pray, and keep busy with Dhikr (the mentioning of God and His names). They read books on God (the Face of Truth, the Ultimate Truth) and extend the horizons of their wisdom. At night, they perform the special prayers, the tarawih prayers. Also, they pass the time before dawn with another special prayer, the tahajjud prayer. The believers attract God’s mercy with prayers that ask for forgiveness. Moreover, the believers eat less, sleep less, speak less, and do not deal with worldly deeds. During these holy days and nights they completely focus on the feeling of unity with God (The Truth). They try to stay alert for the gentle inspiration that may come from God. From this perspective, it would be correct to say that the believers that have withdrawn (to itikaf) are people who have stationed themselves to witness the appearances of the Lord.

God Almighty, with His infinite mercy, will not reject the believers who have turned to Him with a sincere heart and who persist in staying on His doorstep; He even hears the ant and does not deny its requests.

The Prophet Muhammad (pbuh) organized his work accordingly during the last 10 days (the last third) of Ramadan, and withdrew (itikaf) every year, spending those days worshipping God in seclusion. Traditionally, he would increase the amount of worship to God during the month of Ramadan relative to that in other months. He increased his proximity to God within the month of Ramadan. The Prophet would share his efforts to worship with his wives and would also ask them to also occupy themselves with the worship of God.

Believers who are serious in their intention to follow the Prophet’s tradition can put their hand on God’s door. They can lay their faces on God’s doorstep and during this holy period of time they will be in search of the Lord’s mercy.

D. ALMS OF FITR (ISLAMIC CHARITY)

The monetary worship or charity that is carried out during the month of Ramadan is called Alms (Islamic charity) of Fitr. Worship, such as fasting, reciting the Quran, performing the tarawih prayer, searching for the Night of Qadr and the assessment of this are carried out physically. Alms of Fitr must be delivered to the needy during this month and it must be in monetary form. It is also more virtuous to give the zakat (the annual Islamic tax) during this month, but this is not obligatory. Zakat can be paid at other times. However, the giving of the Alms of Fitr is limited to the month of Ramadan. Although the giving of Fitr is required after sunrise on the first day of ‘Eid (the holiday after Ramadan) it is preferable to give it before this time, so that the needy can enjoy the ‘Eid, having fulfilled their needs.

Fitr is an Arabic word that means to end fasting. The word ‘iftar’ comes from the same root. Fitr also means ‘natural’ (fitrat), in which case the deeper meaning becomes to thank God for having given us the ability to believe in Him, for allowing us to reach the month of Ramadan, for having helped us complete the fasting and the prayers, and for having given us a body to worship Him with. Again, if we derive the meaning from the word ‘fitrat’ we can say that the alm of Fitr is the physical alm.

In terminology the fitr alm is defined as: ‘The alm that is required to be paid by each Muslim who has reached the end of Ramadan and has at least a small (nisab) amount of goods superfluous to his/her personal/basic needs.’ This definition is the one followed by the Hanafi sect. In the Shafii, Maliki and Hanbali sects there is no requirement to have a nisab amount. It is obligatory to give the alm of fitr in all four sects.

The requirement of fitr has been fixed according to the following narration of Abdullah b. Umar (from the Prophet’s hadith): ‘The Prophet (pbuh) has ordered all Muslims, man or woman, free or enslaved, to give fitr equal to one measure of barley or dates.’

What the Alm of Fitr Brings

Fasting believers understand the situation of the poor in their heart when they feel the hunger and understand the condition of people who can barely find a morsel of food. This feeling triggers the desire to help such people. Similarly, the believers prepare for the Eid Holiday by buying themselves and their children nice clothes, and sweet things and chocolates to serve visitors. While doing these things, the alm of fitr is standing in front of them. The believers have already understood the condition of the poor during the Ramadan, sometimes feeling hunger, sometimes feeling thirst, yet nonetheless not indulging in eating during the day.

E. TARAWIH PRAYER

Believers wake up before dawn in order to start their day with the night meal. They fast until evening, when they break their fast. They recite the Qur’an during the day and during the night, or they listen to a recitation of it; this is called a ‘muqabala’. They also perform a prayer at night time that follows the isha prayer. This night prayer is called the ‘tarawih’ prayer.

The word tarawih is the plural of the word ‘tarwiha’, which means comforting and restful. Originally the sitting position that is adopted following every two or four units of this prayer was called the tarwiha. Later on, the plural form of this word, tarawih, became the name of the prayer performed at night during the month of Ramadan.¹⁴The tarawih prayer is only offered during the month of Ramadan following the isha prayer.

It is a muakkad sunna to perform the tarawih prayer. The Messenger of God (pbuh) recommended offering prayers at night during the month of Ramadan. Two examples are given here: ‘Whoever offers the night prayer during the month of Ramadan, believing in and expecting rewards from God, his former sins are forgiven.’¹⁵‘God has made it obligatory (fard) on you to fast during the month of Ramadan. And I made it sunna on you to stand up offering prayers during the night in the month of Ramadan. Whoever fasts with ikhlas (with sincerity; only for the sake of God), believing in and expecting rewards from God, and offers the night prayer, he will be as clean of his sins as he was on the day he was born.’16

Scholars have agreed that what is meant by ‘the night prayer’ in these hadiths is the tarawih prayer.

Besides recommending such prayers, Prophet Muhammad (pbuh) himself led his companions a few times in the tarawih prayer. He later discontinued leading the tarawih prayer, so as to not make it obligatory. Any worship routinely practiced by the Prophet (pbuh) could become obligatory. God Almighty gave this right to His Messenger (pbuh). In other words, the worship of the believers was shaped according to the worship of God’s Messenger (pbuh). God determined the obligatory worship for Muslims according to the Prophet’s (pbuh) practices. In fact, the time of the Prophet (pbuh) was a period of ‘tasri’. That is, the rules were being determined during this period.

In the narration of Aisha (pbuh), God’s Messenger (pbuh) performed the tarawih prayer in the mosque with his companions for two or three nights. Because of the enthusiasm of the companions for this prayer, the following nights, after leading the isha prayer he left for his room immediately, and did not come back to the mosque for the tarawih prayer. Some people waited for him. Some people even coughed on purpose to wake him up, thinking that he may have fallen asleep. The Prophet (pbuh) addressed the people who had been waiting the next morning when he came to the mosque for the fajr prayer: ‘I realize your enthusiasm for this prayer. There was nothing to prevent me leading the prayer either. Rather, I was concerned that it may become obligatory on you. If it becomes obligatory on you, you would not be able to carry it out.’17

Prophet Muhammad (pbuh) always fulfilled duties of Islam to perfection in his own life-time. He would offer prayers at night, standing until his feet become swollen. He would join the fasts without breaking his fast or without eating the night meal; this is the so called ‘sawm-i wisal’. But he would not ask the same from his companions, instead he recommended them to be moderate. He was so thoughtful and merciful to his people. When he had to choose between two alternatives for his people, he would prefer the easy option. He did the same concerning the tarawih prayer; he showed his compassion and mercy by not coming out to the mosque to lead the tarawih prayer.

One night during Ramadan Prophet Muhammad (pbuh) came to the mosque; he saw some people praying and he asked: ‘What are these people doing?’ The people accompanying him answered: ‘O Messenger of God, these are people who do not know all the Qur’an by heart and Ubay b. Ka’b is leading the prayer for them.’ Prophet Muhammad (pbuh) was pleased with this answer and ‘What they are doing is very good; it’s very proper’ he said.18

When Umar Ibn Khattab was Caliph, he ordered Ubay b. Kab to lead a twenty unit prayer for tarawih.¹⁹By so doing, Umar Ibn Khattab accomplished something that Prophet Muhammad (pbuh) had wished for and had encouraged. At this time, the period of ‘tasri’ was over, the doors of the heavens were closed and it was no longer possible for any kind of worship to become obligatory. In this way, the wish of Prophet Muhammad (pbuh) was brought about and the tarawih prayer took its place in the observance of Ramadan during the nights as an important worship and a strong sunna act.

In fact, there were many respected companions, such as Uthman, Ali, Talha, Zubayr, Muaz, Abdullah b. Masud and Abdullah b. Abbas among the people who were praying behind the leadership of Ubay b. Kab in the tarawih prayers. They supported Umar’s decision and did not object to him leading. Instead they prayed for him: ‘Umar Ibn Khattab has enlightened our mosques, may God enlighten his grave.’20

During the month of Ramadan, one approaches closer to God by fasting during the day. The tarawih prayer enlightens the night. It helps start a spiritual preparation for the following day. Believers intend to spend the next day in the same way. Intentions and performances fill the days and the nights of Ramadan. As a response to the mercy of God falling on them as rain, believers fully observe this month by worshipping God; in this way they fulfill the wishes of God and at the same time, they walk towards their purpose of creation, they become worthy of paradise. 

F. CONCLUSION

God Almighty, who constantly creates occasions for believers to seek out his forgiveness, offers Ramadan as an invaluable opportunity and urges them to take advantage of it. He forgives those who successfully can do this. For those who cannot afford the level of performance Ramadan requires for a whole month, He further includes a chance to partake in the blessings within the last ten days of Ramadan. These are the days of itikaf for believers, a time to devote most of their time to constant worship and reflection. One who is able to do this is most likely to be forgiven by the end of the month of Ramadan due to his/her opportunity to observe the Night of Qadr. For those who cannot do this either, it is recommended that they look for the Night of Qadr in the odd numbered nights within the days of itikaf, such as the 23rd, 25th, and the 27th. God will forgive the previous sins of those who fully observe the Night of Qadr.

The month of Ramadan is a blissful month during which God Almighty pours down His blessings upon His creatures.

The truth is we do not need to wait for Ramadan in order to gain the blessings of God Almighty. One can search for avenues to forgiveness by making the most of Fridays. Daily prayers, by themselves, are grounds for forgiveness of small sins, as mentioned above. In fact, when one third of every night is over, God virtually calls out from the skies: ‘Are there not any who pray to me, let me accept their prayers; are there not any who ask for something, let me grant them what they ask for; are there not any who ask for forgiveness, let me forgive their sins.’

May God include us among those who make the most the month of Ramadan and earn His forgiveness. Amen.

Footnotes

1 Bukhari, Sawm 5; Muslim, Siyam 1

2 Bukhari, Muslim,

3 Bukhari, Salat al-Tarawih 1, Muslim, Salat al-Musafirin 174

4 Bukhari, Sawm 2, 9, Libas 78; Muslim, Siyam 164

5 Bukhari, Sawm 4; Muslim, Siyam 166

6 Muslim, Sawm, 2572

7 Nasai, Siyam 43

8 Riyad-us-Saliheen 2566

9 Riyad-us-Saliheen 2565

10 Bukhari, Sawm 10; Muslim, Nikah 1

11 Riyad-us-Saliheen 1215

12 Muzakki’n Nufus

13 Riyad-us-Saliheen, 1189

14 Ibn Manzur, Lisanu’l-Arab, rvh mad.

15 Bukhari, Salatu’t-Tarawih, 1; Muslim, Salatu’l- Musafirin, 174.

16 Nasai, Qiyam, 40; Ibn Mace, Iqama, 173.

17 Bukhari, Salatu’t-Tarawih, 2; Muslim, Salatu’l- Musafirin, 178.

18 Tahanawi, I’lau’s- Sunan, 7/59-60.

19 Mewsili, El-Ihtiyar, 1/68-69.

20 Ibrahim Halebi, Multeka, 119.

This fundamental teaching of brotherhood and sisterhood regardless of religious affiliation is being overshadowed by suspicion, anger, mistrust, and other negative trends and emotions that continue to arise from our pursuit of ever-more comfort and possessions and our refusal to realize that such things are finite. As we continue to gather them into our hands, others are deprived of what they regard as their fair share and become fertile ground for resentment and either passive or active resistance. Their negative worldview is only strengthened and expanded by the continued lack of modern education, meaningful employment, adequate health care, freedom from fear, and many other things that those of us who are more fortunate take for granted.

Underlying the above quotations is the need to understand others, for there can be no love among people without mutual respect and acceptance of one’s right to be different. Calls to celebrate diversity and accept multiculturalism abound, but many individuals and institutions have yet to go beyond mouthing the words while doing nothing to make them a reality. This is the true challenge of the new millennium.

In this issue, we present several articles on what we should expect from believers; certain similarities among the monotheistic religions; the roles of men and women, parents and children, and how they should work together to create a better society; the place of prayer in one’s life; and the need for joining scientific and spiritual knowledge to improve the quality of life for everyone. In addition, we present several short articles on the values of introspection and self-reflection, self-reliance and the need to stop blaming others for what happens to us, and how we should view other people.

We analyze one nation’s successful quest for development to see if its methods can be applied by other nations. Also discussed is the potential of e-learning to spread relevant knowledge in areas that previously had no access to it, and the hope that they will be able to benefit from it. Two of our authors explain how democratic governing institutions prevent wars between democratic nations and civil wars within those same nations, and how the formation of social capital increases society’s overall well-being.

Our scientific articles discuss the benefits of lightning on our health and even our moods, and how the existence of what scientists call ‘dark matter’ could signal a change in how we perceive ourselves and our place in the universe.

We hope that you enjoy this issue and, as always, look forward to your comments.