Many yearly rituals of Ramadan will continue even as some change in deference to our social responsibility to respect God’s laws in the universe. 

The Muslim holy month of Ramadan will be different this year. Around the world, mosques will be closed, when they would normally have worshipers spilling out onto the street. Extended families will remain apart, when they would typically gather for Iftar to break the fast and share homemade treats. And shopping malls, cafes and streets will be eerily quiet, when they would normally come alive after dark.

Ramadan still began on Thursday evening, though, and in the early hours on Friday morning, households gathered, as they have for centuries, to share a sleepy suhur — the pre-dawn meal.

Even as the world grapples with COVID-19, the yearly rituals of Ramadan will continue. Throughout the holy month, most of the world’s 1.8 billion Muslims will fast between dawn and sunset, spend time in Quranic recitation, self-reflection and prayer in an effort to become closer to God, and give thanks for our blessings. But this year, the prescribed exceptions from fasting for young children, travelers, pregnant mothers and anyone who is sick will now be extended to those feeling symptoms of COVID-19.

And this year, our prayers will include special emphasis on the health care workers, emergency workers and other essential employees who are on the front lines of the fight to protect our communities. In the eyes of God, saving human lives and benefitting humanity are most noble endeavors: The Quran likens saving a life to saving the whole of humanity, and the Prophet Muhammad (upon whom be God’s peace and blessings) says that the best of humans are those who benefit other humans.

Our obligation to help and support those in need also takes on added meaning this year as our neighbors and communities face sickness, grief, economic hardship and the loneliness of self-isolation.

Perhaps the most difficult obligation for many, though, will be forgoing the long-planned gatherings of the season, in order to comply with precautions issued by authorities. But following these measures is a duty of our citizenship and a necessity of our social responsibility to respect God’s laws in the universe. For instance, the Prophet Muhammad — whose belief and trust in God was beyond description — even advised quarantining a town in the event of an infectious disease.

Each of us should take the extra time and space afforded by the pandemic’s social distancing measures as an opportunity for further examination of our connection with God, our families and our core values. This time offers a mandatory retreat from the busy nature of our daily lives and a chance to turn toward God, deepening our faith, knowledge and practice. I hope that imams will offer reminders about these opportunities to their congregations.

This period also forces us to rely on the internet and the technologies built upon it. Our young generations have been well-versed in these technologies ahead of their parents. Throughout history, messengers of God and those who strive for the enlightenment of humanity always used the available cultural tools and practices to spread their messages. We also must take this time to connect with our communities in new ways, including making our spiritual resources accessible to younger generations using their language and their familiar technologies.

The challenges of responding to the pandemic and altering our lives might push some of us to seek people to blame or to criticize. As we enter Ramadan, it is paramount that we devote ourselves to helping those in need, rather than finding others to blame. Even as people, groups or nations with whom we have had past differences may be suffering, each of us must reject as inhumane the thought that anyone deserved a calamity.

In a globalized world, nobody is isolated from a potent problem, be it environmental, medical or economic. This is a time to share data, and to collaborate to find solutions. This is a time to realize our interdependence as nations, as communities and as inhabitants of a global ecosystem — a time to recognize that we all are members of the human family and each have the opportunity to show the true potential of humanity.

As we enter this holy month, it is crucial that we look forward with hope and not despair, which stifles people and progress. Humanity has overcome great challenges in the past, and we will find ways to overcome this challenge, too. If we focus on the opportunities this pandemic presents, we will be able to keep our spirits high and reach the end of this tunnel much quicker.

Our observance of Ramadan will necessarily be different this year. But in many ways it will be like any other year: We will fast, we will pray, we will recite our holy book and we will take time for reflection and charity throughout the holy month. May God enable us to benefit fully from the feast of bounty in Ramadan.

This article has first been published on NBC News

Translated by Alp Aslandogan, the executive director of the Alliance for Shared Values.

“O you who believe! Prescribed for you is the Fast, as it was prescribed for those before you, so that you may deserve God’s protection and attain piety.”¹

Fasting is an ancient practice whose purpose and benefit span across the three Abrahamic faiths. It is mentioned in the Bible, Qur’an, and the Hindu scriptures. Buddhism requires the ascetic lifestyle of its monks, which includes fasting. It was practiced by many of the ancient communities, including Native Americans and Africans. Certain milestone events in those communities, such as weddings, reaching puberty, and mourning, are accompanied by fasting. Fasting for health reasons was practiced for thousands of years, and has well-known benefits.

Apart from religious and medical fasting, people also fast for political reasons, to raise awareness regarding a certain issue. This article will focus on fasting as a religious practice in the Abrahamic Faiths —Judaism, Christianity, and Islam—and will synthesize the insights from three traditions regarding the benefits and purposes of fasting.

Fasting is broadly defined as partial or total abstinence from food and drink for a certain period of time. The amount of time and the types of food or drink fasted from differs according to tradition. Certain types of fasting exclude specific acts as well, such as wearing certain garments, shaving, or sexual intimacy.

This article, organized into three main sections, explores the concept, textual reference and benefits of fasting as pointed out by the scholars in each of the three Abrahamic religions.

Judaism

In Jewish tradition, fasting is total abstinence from food and drink. There are two major fasting days on the Jewish calendar, Yom Kippur and Tisha B’Av, but conservative Jews fast up to six days per year. Only Yom Kippur is biblically ordained, while the others are rabbinically ordained. Fasting on a Sabbath is prohibited unless it is Yom Kippur, in which case it is observed. Sexual relations are also prohibited on the two major fasting days.

Yom Kippur, or the Day of Atonement, is the most important of the Jewish Holidays. It is the tenth and final day of the Ten Days of Repentance, starting with Rosh Hashanah. Every man and woman who has of age (above the age of bar/bat mitzvah) and whose health permits fasting, should fast on this day. The fasting lasts 25 hours, from the sunset of one day to the nightfall of the other. In addition to total abstinence from food and drink, prohibited activities on this day include those prohibited on an ordinary Sabbath, such as striking fire and using tools. Additionally, leather shoes are not worn on this day, and women and men wear white garments as a reminder of a burial shroud and the Day of Judgment. The mood is solemn, humble, and repentant, but also happy with the knowledge that repentance brings redemption. The day is spent at Synagogue services, and holds five prayers, compared to three on regular days and four on Sabbath.

Tisha B’Av is the ninth day of the month Av in the Hebrew calendar, and falls on a July or August on the Gregorian calendar. It marks the end of a three-week mourning period and commemorates the destruction of the First and Second Temples in Jerusalem. Similar to Yom Kippur, the fast lasts 25 hours. Some Jews also observe additional prohibitions on certain daily activities. The Sabbath observance has precedence over this fast, however, and observance is delayed to a Sunday if it falls on Sabbath. The mood is melancholic. In addition to those two major fasting days, there is minor fasting days when fasting is observed from dawn to sunset. The four minor fasting days are the Fast of Gedaliah, the Fast of the 10th of Tevet, the Fast of the 17th of Tammuz, and the Fast of Esther. There are also other days of fasting which are not universally observed. In addition to fasts tied to certain dates, there are also fasts tied to certain occasions, such as fasting of the bride and groom before their wedding ceremony, fasting of a firstborn, fasts of repentance of certain acts, or fasts to avoid an impending calamity. It should be noted that unlike some other traditions, the fasts in Judaism, specifically those that commemorate and mourn important events, are not ended with feasts.

Three purposes of fasting are commonly quoted by Jewish scholars. First is the atonement of previous wrongdoings:

Therefore also now, saith the LORD, turn ye even to me with all your heart, and with fasting, and with weeping, and with mourning: And rend your heart, and not your garments, and turn unto the LORD your God: for he is gracious and merciful, slow to anger, and of great kindness, and repenteth him of the evil. (Joel, 2:12-13)

While fasting itself does not provide redemption, it makes oneself more conducive to feel regret for past errors. The “affliction of souls” in Leviticus, 23:27, 29, 32; Numbers, 29:7 is also interpreted in this context. The term translated as “affliction of souls” also has the meaning “to busy one’s self with” for fasting is an opportunity to busy one’s self with spiritual matters by accompanying the fast with reading the holy text and engaging in prayers. Focusing more on spiritual, rather then corporeal aspects of life, is also pointed out in the Midrash—that fasting can elevate a soul to the exalted level of the Mal’achay HaSharait—ministering angels. Also, as past errors bring about catastrophes, sincere repentance is a way, probably the only way, to avert pending catastrophes:

Jonah obeyed the word of the LORD and went to Nineveh. Now Nineveh was a very important city—a visit required three days. On the first day, Jonah started into the city. He proclaimed: “Forty more days and Nineveh will be overturned.” The Ninevites believed God. They declared a fast, and all of them, from the greatest to the least, put on sackcloth. (Jonah 3:3-5)

The second purpose of fasting is mourning, at individual and collective levels. The following verse is an example of individual mourning:

When the people of Jabesh Gilead heard of what the Philistines had done to Saul, all their valiant men journeyed through the night to Beth Shan. They took down the bodies of Saul and his sons from the wall of Beth Shan and went to Jabesh, where they burned them.3 Then they took their bones and buried them under a tamarisk tree at Jabesh, and they fasted seven days. (I Samuel 31:11-14)

Fasting and mourning has an implied connection, just like when a loved one dies, we do not feel like eating, food becomes insignificant to us. Also, we repent for the mistakes we did to that person, and seek forgiveness.

Collective mourning for catastrophes that befell earlier communities is also an important dimension of fasting, such as the events mentioned in the following verses:

On the tenth day of the fifth month, in the nineteenth year of Nebuchadnezzar king of Babylon, Nebuzaradan commander of the imperial guard, who served the king of Babylon, came to Jerusalem. He set fire to the temple of the LORD, the royal palace and all the houses of Jerusalem. Every important building he burned down. (Jeremiah 52:12-13)

Mourning results in awareness in what is lost, and in rejoice when the loss is regained. It also creates a spiritual unity with earlier generations, and a renewed commitment to common goals.

The third purpose is one of gratitude. By abstinence from basic needs, one realizes his/her dependence on God, and appreciates all the sustenance provided by God to His creation.

Christianity

Fasting has different meanings in different Christian denominations. It is mostly a partial fast, so practice widely differs.

Roman Catholics define fasting as the reduction in food intake for one full meal and two small meals (morning and evening). Solid food intake between meals is not permitted. Abstinence is defined as avoiding meat for a particular day, and partial abstinence is consuming meat only once during a day. The regulations of fasting evolved several times according to the decrees of Vatican. According to today’s regulations, there are two obligatory fasting days for Roman Catholics: Ash Wednesday and Good Friday. The Fridays of Lent are days of abstinence. Voluntary fasting is encouraged and practiced. In addition to these, Roman Catholics also observe Eucharistic fasting, i.e. avoiding all food and drink except water for, according to current regulations, the duration of an hour before receiving the Holy Communion during the Mass. Some Catholics still live by the older regulations, which prescribed the start of fasting as the midnight of the previous day.

The Anglican Church follows a similar definition of fasting, but there is no distinction between fasting and abstinence, and regulations are less-specific. The Book of Common Prayer lists four periods as fasting days, which includes forty days of Lent and all the Fridays in the Year, except Christmas Day. There is no universal Anglican rule on fasting, so the provinces are free to choose what fasting days to recommend. Usually, fasting of Lent and Fridays are observed. The measures of abstinence are left to the individuals.

In eastern Orthodox and Greek Catholicism, fasting is an important discipline to protect oneself from gluttony, indulgence and over-consumption of food, drink, or intoxicants to the point of waste. Fasting is accompanied by almsgiving and prayers, and fasting without such acts is considered worthless. There are four main seasons of fasting, including Lent, but fasting continues throughout the year, on Wednesdays and Fridays. Fasting individuals cannot consume meat, dairy products, oil and alcoholic beverages, although the precise definition of these categories differs in practice. Eucharistic fasting is observed from midnight of the previous day to Holy Communion. There are also periods during which fasting is prohibited.

While early Protestants frowned upon fasting as an external practice, currently fasting is widely acknowledged and encouraged as an important spiritual experience among Protestant churches. For example, Lutherans encourage fasting during Lent, while United Methodists fast from sundown-to-sundown on Mondays to Tuesdays and Thursdays to Fridays.

The Church of Jesus Christ of Latter-Day Saints defines fasting as total abstinence from food and drink, including water. The first Sundays of each month is called Fast Sunday, during which members fast for two consecutive meals and donate the money saved as a result of fasting. The purpose of fasting in this tradition is achieving mastery of spirit over body. The members who want to solicit special help, including for earthly benefits, or those who want to become closer to God, are encouraged to fast. Jesus warned his followers against fasting only to make others admire them. He suggested practical steps should be taken to fast in private: When you fast, do not look somber as the hypocrites do, for they disfigure their faces to show men they are fasting. I tell you the truth, they have received their reward in full. But when you fast, put oil on your head and wash your face, so that it will not be obvious to men that you are fasting, but only to your Father, who is unseen; and your Father, who sees what is done in secret, will reward you. (Matthew 6:16-18) In this context, the overarching goal of fasting is bringing the individual closer to the Divine.

According to the Old Testament, Moses fasted for forty days and forty nights while he was on Mount Sinai with God. (Exodus 34:28) and the New Testament states that Jesus fasted for forty days and forty nights while in the desert, prior to the three temptations (Matthew 4:2, Luke 4:2). Hence, spiritual preparation is an important dimension of fasting. David practiced fasting for humbling his soul (Psalm 35:13). Abstaining from food helps one realize his/her inherent helplessness, and to understand one’s place vis-à-vis the Divine. This motivation can clearly be seen, for example, in Isaiah 58:3-13, where Prophet Isaiah admonishes the believers and calls to the real meaning of fasting.

Understanding the situation of the poor and the needy is also an important motivation for fasting. In fact, in most churches, fasting is mentioned had-in-hand with prayer and almsgiving. Fasting is the door to show mercy, and showing mercy to others is a petition to receive mercy from God.

Islam

In Islam, fasting is defined as total abstinence from food and drink, including water. Fasting also precludes sexual intimacy between spouses. Fasting individuals are also expected to abide by the highest moral values, i.e. no lying, no backbiting, no fighting or disputing, and not breaking the hearts of others.

Fasting during the month of Ramadan is one of the five pillars (i.e. core practices) of Islam. It continues from dawn to sunset for 29 to 30 consecutive days (a full Lunar month), and is mandatory for every Muslim man and woman above the age of puberty. The sick, elderly, pregnant and suckling women have permission not to fast, and can make up for it later by fasting equal number of days, or giving charity to those in need, especially if fasting poses a health risk. Menstruating women cannot fast, and make up for it in a similar fashion. The ritual of fasting is defined in a precise manner in the Holy Qur’an, so there is virtually no difference as to what it means and how it is practiced among Muslim communities.

In addition to Ramadan fasting, devout Muslims also fast on Monday and Thursdays, as well as 13th, 14th and 15th of each lunar month. Other voluntary fasting days include the day of Ashura (tenth day of Muharram), day of Arafat (ninth day of Dhu al-hijja), and six days of Shawwal.

The Qur’an states that fasting was prescribed by God upon the earlier faith communities, and proclaims the main purpose of fasting as achieving taqwa. While taqwa can be translated as righteousness or God-consciousness, it holds other meanings as well.

The first and foremost purpose of fasting is to follow God’s command of fasting. All benefits to be acquired by fasting, such as improving the health and understanding the helplessness of the poor people, cannot be the intention of the believer while fasting. Those are but ways to understand the Divine wisdom behind the command of fasting.

Many Islamic scholars have written on the subject of fasting. Said Nursi is one of these scholars who outline the many purposes of fasting in the 29th chapter of his book The Letters.

He first states that parallel to Christian and Jewish traditions, a major goal of fasting is to appreciate the bounties given by the Divine, which go unnoticed if not for fasting. Therefore, fasting creates an atmosphere for a sincere thanksgiving:

Many people cannot appreciate most of the bounties they enjoy, for they do not experience hunger. For example, a piece of dry bread means nothing to those who are full, especially if they are rich.

A second purpose, more in line with Christian tradition, is to understand the situation of the poor through hunger and thirst, thus create compassion and facilitate giving of charity:

… God invites the rich to help the poor. Without fasting, many rich and self-indulgent people cannot perceive the pain of hunger and poverty or to what extent the poor need care. Care for one’s fellow beings is a foundation of true thanksgiving. There is always someone poorer, so everyone must show care for such people. If people do not experience hunger, it is nearly impossible for them to do good or to help others. Even if they do, they can do so only imperfectly because they do not feel the hungry one’s condition to the same extent.

A third purpose is taming and humbling of the soul and protection against gluttony:

The carnal self desires—and considers itself—to be free and unrestricted. It even wishes, by its very nature, for an imagined lordship and free, arbitrary action. Not liking to think that it is being trained and tested through God’s countless bounties, it swallows up such bounties like an animal and in the manner of a thief or robber, especially if its wealth and power is accompanied by heedlessness.

Indeed, Prophet Muhammad, peace and blessings be upon him, hints that fasting from food helps curb inclinations to sins, such as lust:

Whoever among you is able to marry, should marry, and whoever is not able to marry, is recommended to fast. (Bukhari)

Other purposes pointed out by Islamic scholars include perfecting moral behavior, focusing on spiritual needs and sacred text (rather then corporeal needs), creating bonds in the community through fasting and feasting together, and expiation for certain sins. The latter, related to atonement in Judaism, is directly mentioned in the Qur’an as the expiation of sins such as the accidental killing of a fellow human being and breaking of oaths to God:

God does not take you to task for a slip (or blunder of speech) in your oaths, but He takes you to task for what you have concluded by solemn, deliberate oaths. The expiation (for breaking such oaths) is to feed ten destitute persons (or one person for ten days) with the average of the food you serve to your families, or to clothe them, or to set free a slave. If anyone does not find (the means to do that), let him fast for three days.” (Al-Maedah, 5:89)

Conclusion

The three Abrahamic faiths, Judaism, Christianity and Islam, share a common ground in terms of faith and practices. Similar to prayer, fasting is common in three religions as well. After exploring the similarities and differences of fasting across the three faiths, it is evident that gratitude and thanksgiving are common purposes and benefits of fasting. While fasting to mourn is more specific to Judaism, fasting for atonement is more pronounced in Christianity and Judaism. Furthermore, fasting to facilitate charity, to gain mastery of soul, to achieve humility, and protection from gluttony is more of a common goal between Islam and Christianity. Finally, using free time to focus on studying the sacred text and prayer is emphasized more in Judaism and Islam. While the emphasis placed on each purpose in this article is admittedly subjective, the great benefit of fasting spans across the three Abrahamic faiths irrespective of the length and time of the particular fast, and traces of all benefits and purposes can be found in all three religions.

Note

• Qur’an 2:183

References

• Berghuis, Kent D. 2007. Christian Fasting – A Theological Approach, Biblical Studies Press.
• Corn, Kevin (ed.) 2006. Fasting and Feasting in Three Traditions: Judaism, Christianity, Islam, Interfaith Conversations Booklet #1, University of Indianapolis
• Online at: http://eip.uindy.edu/crossings/publications/Interfaith%20Conversations-1.pdf
• Encyclopedia.com, Fasting: http://www.encyclopedia.com/topic/fasting.aspx
• Lynne Baab. 2007. Fasting Spiritual Freedom Beyond Our Appetites, InterVarsity Press, Downers Grove, IL
• Maloney, A George, 1974, Return to Fasting, online at: http://openlibrary.org/b/OL18254420M/return_to_fasting
• Nursi, Said. 2010. Ramadan, Frugality, Thanksgiving, NJ: Tughra Books.
• Ryan, Thomas, 2005, The Sacred Art of Fasting: preparing to practice, SkyLight Paths Publishing, Woodstock, VT.
• The Bible, King James Version. Online at http://www.biblegateway.com/ .
• Translation of Sahih Bukhari (M. Muhsin Khan). Online at: http://www.usc.edu/schools/college/crcc/engagement/resources/texts/muslim/hadith/bukhari/
• Translation of Holy Quran (Translation by Ali Unal)
• http://al-quran.info/default.aspx#&&trans=en-ali_unal
• Wikipedia, Online Encyclopedia : Fasting: http://en.wikipedia.org/wiki/Fasting

Management of time and work is one major area where many of us perform very poorly. Being hardworking and self-sacrificing is fine and believers should strive to be as such, but for some reason, many of us are indifferent to organization of our lives and live in a disorderly way. In addition to their lack of penchant for scheduling their work, they cannot systematize the idea of doing service to humankind as the primary purpose of their lives despite the fact that they already make so many sacrifices. A person should refrain from allocating only a small or limited part of his or her time to the mission of doing services in the path of God, but try to make their mission permeate to every fragment of time during a day, keeping his/her purposes or goals in sight, and leading a well-scheduled life.

There are some points that must be discussed in this context. First, a person will make the idea of doing service to God part of his or her life if s/he has sincere faith in it and is prepared to suffer to this end. If a person is painfully diligent for service, s/he will be equally meticulous about managing his or her time. S/he will make slices out of his or her day based on the prayer times such that there will be a time slice between the dawn prayer and the mid-day prayer, another between the mid-day prayer and the afternoon prayer and the sunset prayer, another between the sunset prayer and the night prayer, and s/he will say, “If I fail to labor for the sake of my mission for service during any of these time slices, then all the time slices of my life will be deemed as wasted.” Indeed, time is relative and it has no real body.

The thing that gives value, vitality and liveliness to time is what is done within that period or, in other words, its contents. When we refer to the Age of Happiness, we hail not a certain age or period of time, ipso facto, but the people who lived during that span of time as well as the deeds they performed therein. Time only takes on color in relation to what happens then and it becomes a rainbow. A moment of time lived fully in this way is worth centuries of other time. Therefore, giving real essence and value to time or putting it to good use is directly proportional to what one can do during the passage of that time.

Secondly, we have a capital of twenty-four hours. If we remember the possibility that these twenty-four hours may be the last twenty-four hours of our life and if we schedule this period of time according to our daily prayers and if we try to perform good deeds during every time slice separated by prayers, then we will attain the true value of time and our life will start to flow in a luminous manner and in a way that will fully deserve eternity.

If a person can put his/her time to good use in this way, then this means that s/he really appreciates the importance of time and the points raised in the question are automatically dealt with. Thus, the idea of doing service to humankind will be visible not only throughout our day, but also throughout our week. And these will combine to form a luminous month and an illustrious year consisting of these enlightened months.

If only our people as a whole knew how to organize time and use it to their advantage! However, doing this fully is dependent on their fully believing in our philosophy of service to others. Indeed, without this dedication, nothing can be done or ensured through compulsion. Repetitive acts of servanthood toward God faith becomes a second nature. The same applies to our case.

When time management becomes a second nature in our consciences, then we will concentrate on it and try to decorate every part of it with the wealth of our spiritual world and we will not allow any flat moment to pass. Actually, by inserting precious stretches of time such as prayer times into a day of twenty-four hours, God intends to spread the luminosity of these moments to the entire time and make sure that we can feel the passage of time as we live through it. God illuminates the week with Friday which contains in it the propitious moment. If during that sacred and most esteemed moment, people can raise their hands in supplication and turn toward God girded ready for worship, they will witness so many surprises in their lives.

Similarly, Almighty God illuminates a month with four Fridays, and a year of 365 days with Ramadan. There are sources of light scattered by God over time such as these and one can find them not only within a day or a week or a month, but also within a year or during one’s own life. In doing so, God intends to teach us how to make an efficient time management. By taking advantage of these small pieces of time, from the past to the present, people with common sense have been successful in living their whole lives in light.

Almighty God has so many favors over us and the gracious favors of our Lord are like clouds hanging overheard. But, whether we reach out and pick these favors or walk in the shade of them is up to us as we are free to use our will to do so.

May God help us succeed in using our free will to manage our time and put our time to good us!

Discipline means the directions and prohibitions, as well as the rational, ethical and spiritual training one must abide by. It is the “spirit of order” one must obtain to become a balanced person. A disciplined person is thus one who lives within the parameters of certain rules and principles and one who is sensitive to order and regulations. As a matter of fact, the life of a believer should always be in harmony. They should always know what to do and when they should do it, what activities they should engage in beforehand and they should act accordingly. Apart from organizing a program and creating a time frame in which to perform certain activities, they should not think: “I wonder what I should do now?” They should determine their duties and responsibilities towards their Creator, to other people and to themselves, being aware all the time of when they should perform these acts in an organized predetermined manner, and always displaying exemplary order and structure. In fact, prescribed prayers provide us with a timetable to organize our time. Believers map out their time frame saying, “after the noon prayer (zuhr) . . . before the evening prayer (maghrib),” thus ensuring that they do not waste one moment of time.

Those who know the value of time and realize that their life is a blessing which should be utilized properly ensure that all aspects of their lives, from sleeping to waking, from eating to drinking, are under control. They do not neglect matters or procrastinate. They are well aware of the fact that both people and organizations are the most productive when they are organized well. Therefore, Ramadan is a response to the carnal desires for eating, drinking, sleeping, etc, and in this way it instills discipline into our lives, ensuring that these needs are met according to our basic requirements and within the parameters of gratitude. Through seeking refuge in the spiritual atmosphere of the heart and soul against one’s carnal desires and through strengthening the will by setting into motion the conscience, Ramadan teaches us that we must maintain this discipline.

Ramadan ensures that the desire to eat and drink, which can be a true weak spot for some, is constrained and under control. It teaches us discipline in eating. Of course, we need to eat and drink to live, however, not only is it unhealthy for the body to eat and drink without taking into account basic principles of nutrition; it is also a catastrophe if the stomach is allowed to dominate the heart and soul, causing a person to plummet into the pits of material and carnal desires. Indeed, to eat in an unregulated manner in which the stomach is always full is not only harmful to the body, it is also an act not condoned by God. The fasting that is carried out during Ramadan serves to limit the times for the intake of food, thus avoiding an overloading of the stomach, as well as avoiding those things that are harmful to both the body and soul; in addition one is able to ensure that one always stays within the parameters of what is permitted. People who undergo the Ramadan gain a disciplined spirit.

Ramadan brings to each person who is able to benefit from it the status of a loyal servant. Each believer who fasts and who is able to discover the hidden meaning will not only be awarded with God’s blessing, but will also be loyal and virtuous in their dealings with their community. It will not be enough for them just to worship at certain times, but they will walk towards the horizon of integrity by making use of their whole day with this consciousness, living as if in worship each moment. When they are able to free themselves from worldly and material inclinations, the objective of becoming a symbol of truth and devotion to God will appear before them. With the purpose of achieving this aim, they, in the words of Bediuzzaman Said Nursi, will start to think for the sake of God, speak for the sake of God, love for the sake of God, aiming to always be surrounded by God’s approval; each day this intention brings them closer to success, and one day they become a person of loyaltyand devotion.

In fact, fasting is the best indication of loyalty as it is a concurrence between the Creator and created. The servant shows that they are able to give up certain things during certain times and they show their devotion through such restrain. In return, God declares that He will give the reward for such a display of loyalty. A person who is loyal to God in time is elevated to the status of “a monument of loyalty” in their personal and social life. With these feelings, they care for their family and relatives (sila-i rahim); they reach out to all in need; they never forgo charity (zakat); their thirst for giving alms is never insatiable (sadaqa). For Muslims, one of the important aspects of the relationship with the Creator is reading the Qur’an and praying to God, seeking refuge in Him at all times. It is unfortunate that often it is only during Ramadan that the Qur’an is liberated from the carved chests and embroidered silk cases, becoming a sweet syrup for the tongue and heart. This holy month puts the flavor of the Qur’an into the mouth and instills in people the discipline of the daily religious tasks. Those whose lives with all dimensions become regulated in Ramadan-eating, sleeping, praying, etc.- should ensure that they are able to protect and continue the worship and religious obligations that they fulfilled for the entire month in an orderly fashion after Ramadan has finished. For example, those believers who interrupt their sleep during the month to benefit from the blessings of predawn meal (sahur) and who have a reunion with their prayer mat should consider these thirty nights as a stepping stone that enables them to see each night of the year as a night of reunion, and enlighten their nights with a few cycles of prayer (tahajjud).

Disciplined people predetermine how they shall live and act; they carve a path for themselves with certain principles and proceed carefully. Islam has already determined the color, shape and design of our actions. For example, belief in God and His Prophet is the most important principle. This principle acts as a corner Stone in shaping our behavioral traits. We are responsible to advocate for God and the Prophet, who is a guide to all humanity. It is our duty to teach our religion. Accordingly, we try to conquer hearts and we try to represent Islam, which means being good to others, through our own actions that reflect this goodness. We mingle with others who have been adorned with the actions that are shaped by our religion and introduce them to our values. Apart from actions that have been religiously forbidden, we use all means necessary to explain to others the ideals to which we have devoted ourselves, trying to eliminate all the obstacles that stand between them and the truths of faith. At the same time, we distinguish between being a disciplined person and being bound by regulations that lead to inflexibility; we take into account the circumstances which we find ourselves in at the same time as safeguarding our cultural realities and enlightening those around us in an appropriate manner. If we aim to be bestowed with the good pleasure of God and we have devoted ourselves to communicate Him to humanity, then regardless of conditions in which we find ourselves in, we will be far from inactivity, we will not fall weak, and we will not avoid our responsibility. “Let the spring come, the flowers blossom, the nightingales sing, and then I will also sing” is not a thought that would enter the mind of a disciplined person. They will sing in the winter and in the summer and serenade the roses in the spring and autumn. They find a tune for each season and time and never refrain from chanting these truths. Of course, this supremacy of a heart and spirit that has been disciplined in this way-unless there is benevolence endowed by God-cannot be achieved at once. To reach such a horizon requires a long time and serious commitment. But it is enough to say that Ramadan is a beginning and that it is a fruitful time to sow these virtues so that they may be reaped later.

Actually, for those who believe, a person’s life is Ramadan, adolescence is when the fasting begins, and death is the breaking of the fast. One month of Ramadan is like a rehearsal for a fast that will last a life time. Those who know how to continue to enjoy the virtues gained in this month are aware that the remuneration of staying thirsty and hungry in this world will come to them when they break the fast with God’s words “My servants, I used to see you off color, with your eyes and cheeks sunken and you used to endure this for Me. Eat and drink to your hearts’ content for all that you sent ahead in advance in days past.”¹

Note

1. Haqqah 69:24.

The month of Ramadan is an opportunity to put free will to a test for Muslims across the world. By fasting from dawn to sunset, Muslims do not only stay away from food, they are also expected to attain the most virtuous conduct by being generous in the heart as well as in charity, by shutting off their mind sand tongues to evil thoughts and words, and by appreciating every bit of food and water, the value of which we normally ignore. The Questions and Answers section in this issue focuses on this blessed month with a special emphasis on habitualizing the discipline we become accustomed to during Ramadan.

Ramadan is also a time for realizing the differences among multicultural societies. Many Muslims invite their non-Muslim neighbors to share fast-breaking dinners with them. Trish Madigan, a Dominican sister from Australia, illustrates how much she has learned from Islam in her article on such occasions, and she stresses that there are many issues that both Muslims and Christians can “resonate with” if they step forward to explore each other’s faiths.

Another example of sharing comes from Abdullah Aymaz. In his article, Aymaz recounts an interesting story of Ottoman donations to the Irish people who were desperately suffering due to the Great Hunger in the 1840s. The Ottoman sultan, not daunted by political or logistical obstacles, or the long distance,sent five ships full of food to Ireland. This act of charity is still being commemorated in gratitude by the Irish. This article narrates a great example of a humanitarian service in which no discrimination sullied the feeling of sharing.

This month’s issue also contains remarkable topics from biology, astronomy, and physics. In “Hearing for Deaf Ears” we will learn how the ear functions

and discover a new technology for those who cannot hear: Cochlear Implant (CI) systems. In “What Makes Planets Revolve Around the Sun” we will be presented with interesting data about solar activity, and in “Thoughts on Matter and Anti-Matter” we will be taken on a thought-provoking journey in atom.

We wish you a blissful Ramadan.

The starting date of a month in the Islamic lunar calendar is very important in the Islamic world as it determines the essential religious days, like the first and last days of fasting, and Muslim holidays.

The Moon

It takes about 27 days and 8 hours for the Moon to complete one revolution around the Earth. At the same time, while revolving around the Earth, the Moon rotates around itself. Because of this, we always see the same side of the Moon. In the picture below, we see the phases of the Moon. For simplicity, the sunlight is fixed, but this is not a problem as the Earth and the Moon are revolving around the sun together. The position of the Moon with the Earth according to sunlight determines how we see the Moon.

The Moon’s position does not change greatly in one day relative to that of the Earth, but the Earth’s rotation around itself changes our position a great deal. One might ask then why do we see the Moon as the same shape throughout the night. As the figures below suggest, the distance from the Moon to the Earth is much greater than the diameter of the Earth. While the closest distance of the Moon to the Earth is around 350 thousand kilometers, the diameter of the Earth is around 13 thousand kilometers. Because of this huge difference, we see almost the same shape of the Moon anywhere in the world- this “almost” will cause many problems, when we determine the dates in lunar calendar. On the other hand, the place where we see the Moon in the sky depends on our parallel on the Earth. In other words, the northern observer sees the Moon at a lower place in the sky, while the southern one sees the Moon at a higher place in the sky. This is because the Earth is round and our horizon changes if we go to the north or the south.

Now, let’s examine another point. We have just said that the Moon completes one revolution around the Earth in 27 days and 8 hours. However, the time between two New Moons is around 29 and a half days. How does this happen? The reason is not very hard to understand. While the Moon is revolving around the Earth, the Earth revolves around the Sun. Hence, when the Moon completes one full revolution around the Earth and comes to the same point from where it had started, the position of the sunlight changes and the Moon’s shape, as we perceive it, has changed.

The Moon completes one full revolution around the Earth and comes to the same point from where it had started, the position of the sunlight changes and the Moon’s shape, as we perceive it, has changed.

Now, let’s make some computations. How much does the angle of the sun change in 27 days and 8 hours? The Earth completes one revolution around the Sun in 365 days, so there are 365 days in one year. So the angle change should be about 27 days /365 days x 360 ~ 27 degrees. So, how long does it take to complete 27 degrees in the revolution of the Moon around the Earth? One complete revolution takes 27 days and 8 hours. Hence, 27 days x 27/360 ~ 2 days. So, we add 2 days to 27 days and 8 hours, we get about 29 days and a half. Therefore, in this time period, the Moon comes to the same position as the Earth according to sunlight, and we see the same shape of the Moon in the sky. When we do an exact calculation, we get 29 days, 12 hours, 44 minutes, and 3 seconds for the time period between two new Moons.

The Islamic lunar calendar

The earliest calendars in human history were based on the phases of the Moon. Historically, this was used by southern Europeans, as well as Jewish, Chinese, Muslim, and African civilizations. Some of these civilizations are still using semi-lunar calendars, but the Muslim calendar is the only purely lunar calendar in widespread use today. In the Qur’an, there are many references to the moon as a means of measuring time (see Rahman 55:5, Yunus 10:5; Baqara 2:189).

In a lunar calendar, a month is the period between the two consecutive new Moons. Since the exact period between two new Moons is 29 days, 12 hours, 44 minutes, and 3 seconds, a month in a lunar calendar is either 29 days, or 30 days, depending on the appearance of the Moon at night.

Now, let’s examine another point. We have just said that the Moon completes one revolution around the Earth in 27 days and 8 hours. However, the time between two New Moons is around 29 and a half days. How does this happen? The reason is not very hard to understand. While the Moon is revolving around the Earth, the Earth revolves around the Sun. Hence, when

The Islamic calendar was introduced in 632 by the Prophet, peace be upon him; however the beginning of the Islamic era for the count of Islamic years was considered and discussed in 639, during the time of the fourth year of the Caliphate of Umar. For the Islamic lunar calendar, the time that a month started was decided according to the following hadith. The Prophet said: “Fast when you see the Moon and break your fast when you see the next Moon. But if you cannot see it, then complete the 30th day [of fasting].” Hence, in the Islamic lunar calendar, the first day of a month is the day after the first night on which you can see the new crescent Moon. Since the Moon’s orbit around the Earth is 29 days and a half, Islamic months are either 29 or 30 days long. If there is doubt or if the new crescent Moon is not sighted due to clouds or other atmospheric conditions, then it has been agreed upon by Muslim scholars that the previous month is completed after 30 days.

The controversy

Now, let’s turn to the controversy in determining the first day of a new month in the Islamic lunar calendar. There are essentially two main issues, which are “Local vs. Non-local Sighting,” and “Naked Eye Observation vs. Astronomical Data.”

i. Local vs. non-local sighting

Since the cycles of the Moon and the sun are not completely synchronized, the new crescent Moon might not be observed everywhere in the world on the same night. As we mentioned above, the shape of the Moon is seen almost the same anywhere in the world, but not exactly same. On the same night, Spain might observe the new crescent Moon while Japan might see nothing in the sky. The only thing we can say about these observations is that if one city observes the new crescent Moon, than any city to the west of the original one should be able to observe the same on a clear night, as the Earth rotates about itself from west to east. This means the new crescent Moon can be observed on different nights in different places in the world. There are essentially two different opinions on which Moon sighting should be taken as the basis. The first opinion asserts that all Muslims in the world should begin the new month if the new crescent Moon is sighted in any Muslim country, and the second one says that the new month starts only with a local Moon sighting.

The scholars defending the non-local Moon sighting give evidence from other Islamic practices. They claim that all Muslims should start the fasting and the Eid on the same day, as many practices of Islam suggest that the unity of Muslims is important in Islam; hence Muslims should celebrate these days in unity. So, according to this view, if the Moon is sighted, for example, in Saudi Arabia, all Muslims should start fasting. This is the common opinion among the followers of the Sunni Hanbali school. On the other hand, some other Islamic scholars assert that the starting day of a month in the Islamic lunar calendar might be different depending on local observations. Those scholars derive this result from the principle of simplicity in Islam. All people should be able to perform the practices of Islam by themselves without the need of any outside input. In other words, a Muslim should be able to decide by themselves when Ramadan starts by observing the Moon. A Muslim in Brazil might not get the information of the sighting in Mecca, and this contradicts the simplicity of practices in Islam. A Muslim can determine the prayer times by observing the sun’s position in the sky, and similarly, therefore, they should be able to decide about the starting time and ending time of the fast.

So, the first controversial point in Moon sighting is about whether it is local or non-local. The second issue is about how we make the observations.

ii. Naked Eye Observation vs. Astronomical Data

We are living in the 21st century, and astronomy is a very well-developed science. Man can go to space, observe the distant galaxies, and even observe the expansion of the universe. Hence, at such a time, calculating the times of the visibility of the Moon for a given location should be very straightforward for astronomers. So, why is still there an ambiguity about the starting date of a month in the Islamic lunar calendar?

In the Islamic lunar calendar, the month starts with the visibility of the Moon, not the scientific phase of the Moon. In other words, “Theoretical Visibility” is not the same as “Real Visibility.” If the Moon was a perfectly round sphere with a perfectly flat surface, if the atmospheric conditions were always very clear and did not affect our vision, or if there were no other physical conditions affecting the Moon sighting, then “Theoretical Visibility” would be the same as “Real Visibility,” and we would be able to compute the exact times when we could sight the new crescent Moon by using astronomical data. However, there is an important difference between theory and real life; hence, the problem lies in this difference. Even though the astronomical data tell you the positions of the Moon, the Earth and the Sun, the visibility of the Moon from the Earth depends on many different factors.

This difference between “Theoretical Visibility” and “Real Visibility” is the origin of the second controversy about the starting day of a month. Some Muslim scholars interpret the theoretical visibility as being sufficient to start the month, and as they determine the dates of the lunar calendar by using astronomical data, they do not bother with sighting the Moon. That is, they know the dates for Ramadan for the following 100 years, and they practice according to this calendar depending only on the astronomical data. However, some other scholars assert that people must be able to sight the new crescent Moon with the naked eye for the month to start. Since astronomical data and naked eye observation are not always in sync, some Muslims might start fasting in Ramadan on a different day from other Muslims.

Now, let’s return to the question as to why astronomical data and naked eye observation are not in sync. Scientifically, there are two main factors affecting the visibility of the Moon other than atmospheric conditions or clouds. The first one is the Moon’s altitude measured from the horizon. The second one is the age of the Moon, that is, the time after the new Moon (when the Sun, Earth, and Moon are in line). To see the Moon in the sky, it should be “high” enough above the horizon, and it should be “old” enough (the crescent should be sufficiently pronounced).

The first important factor is the Moon’s altitude above the horizon. If the thickness of the crescent is sufficient, but if it is not sufficiently above the horizon, then it cannot be seen. This happens in the month of September and October in the UK and the USA, when the Moon is in the southern hemisphere, therefore, it cannot be seen from northern hemisphere. If the Moon is above the horizon, but close to it, falling within the glare of the Sun, then it may not be visible. A crescent within an altitude of 10 degrees is usually not visible.

The second important factor is the age of the Moon. When the New Moon has moved away at least about 7 degrees and it is about 20 hours old, then it becomes visible. Until this angle becomes 7 degrees, no light of the sun reflected by the Moon can come to the Earth, because the mountains on the surface of the Moon block the sun’s light. This angle must be about 10-12 degrees for sufficient sunlight to reflect off the Moon and come to the Earth, making a thin crescent which can be seen. Sometimes, this crescent is very thin and very low on the horizon, so it will not be seen, as it fades due to the glare of the sun, even though it may remain above the horizon for 20-30 minutes after sunset. There are many other factors involved in visibility. Without going into technical details, due to other factors, even a 36 hour old Moon may not be visible. Therefore, human knowledge so far has not reached the stage at which it can inform us of the Moon’s visibility in different countries with an accuracy of minutes and seconds, but calculations can be made within a few hours difference.

So, these facts show that astronomical data provide a good means for estimating the starting day of the new month, but it cannot tell us exactly when it begins. There are some Muslim experts who are working on this problem. By using data from the past, they are trying to calculate more accurately the times of the visible Moon for all locations in the world.

On the other hand, this uncertainty of the starting day makes Muslims more aware, and keeps their attention on Ramadan and other festivities. In many countries, Muslims go to hilltops to observe the new crescent in the night, watching the Moon-sighting news on the internet, or calling their friends about it to welcome Ramadan. Hence, the uncertainty of the day causes the Muslim community to be more aware about Ramadan. There are some Muslim experts who have been working on this problem. By using data from the past, they are trying to calculate more accurately the times of the visible Moon for all locations in the world. Finally in 2006, they released an algorithm which can detect the visibility of the Moon by using astronomical data; ISNA (the Islamic Society of North America) has adopted this method to determine the starting day of the Islamic Lunar month. This algorithm makes use of several thousand controlled observations, collected over a period of 150 years in different locations of the world. Moreover, these visibility calculations have been confirmed by observations of the Moon made every month since 1993. Again, this algorithm does not depend upon purely astronomical data, but rather the observational data of the last 150 years. The researchers, Khalid Shaukat et al., used these observations, and comparing them with the astronomical data of the same time were able to attain information about the degree of the Moon and at which geographical position of the Earth the Moon became visible. For more information, please visit www.Moonsighting.com.

To sum up, we have provided an overview of the controversies about the starting day of the month in the Islamic lunar calendar. There are essentially two points of controversy which are “Local vs. Non-local Sighting,” and “Naked Eye Observation vs. Astronomical Data.” We have attempted to show that these controversies are not as simple as many people might think. So, if there are different starting days for Ramadan, or different celebration dates for Islamic holidays for different Muslim communities, we should not see this situation as a huge controversy caused over a small issue. As the Prophet Muhammad said: “The difference of opinion among my followers is a mercy.”

References

1. Dr Jamie Love, The Phases of the Moon, http://www.synapses. co.uk/astro/Moon2.html

2. Syed Khalid Shaukat, What is Islamic Calendar, http://www. Moonsighting.com/islamcal.html

3. Syed Khalid Shaukat, The Science of Moon Sighting, http:// www.ummah.net/Moonsighting/science/Moonscie.htm

4. Zahoor Niazi, The Question of Moon Sighting, http://www. Moonsighting.com/question-rooyat-hilal.mht

5. The Moon, http://www.enchantedlearning.com/subjects/astronomy/ Moon/index.shtml

6. Moon Calendars, http://www.riverocean.org.uk/lunarcalendar/ calendar.htm

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.

In fact, the days of Ramadan are the center of attention, the sum of our spiritual joys, the stage for excitement, the helix of the divine light of progress and the sphere of opportunity and a prize that encourages the growth of all human characteristics all over the world; this is most especially so in Muslim countries and among Muslims.

Occurring in a totally unconventional manner during the night, and with a special brightness during the day, the days of Ramadan pass, communicating a speical aura to the hearts, reuniting those parts of society that have fallen out of touch with one another; opening the way for all those in solitude to congregate, eliminating their severence from society. It is a banquet of emotions and ideas for everyone in varying dimensions, and reminds us all, one more time, about life.

Ramadan, above all, is the month of the Qur’an; in this regard even the ones who have distanced themselves from the Qur’an throughout the year, those who are parched with a burning thirst, find themselves in this light, in this radiating ambience. These days replenish the valleys of the psyches which have almost dried out with the spirit, meaning and mystery that the Qur’an has showered on people distanced from the Qur’an; it converts the complete heart into a flower garden and elates these people with the joy of existence. They, on the other hand, sense and receive the entire cosmos by and through the Qur’an, developing wings with the emotions and thoughts that are communicated, appreciating that the whole creation process is manifested in the Qur’an, and are meek in astonishment and reverence. They sometimes breathe through their tears, unburden with their tears, having a sense that the veils that come between have been removed, feel that they are closer to God than even the closest ones, and find themselves almost in an abundance of joy.

As a matter of fact, the divine contents of the Qur’an can be totally penetrated solely by those who cannot only hear the sound of the entire cosmos, but who are also attuned to the melody of the human soul; a melody composed of fear and hope, worry and joy, dolor and cheer, all at the same time. The souls beyond time, those who can listen to the Qur’an as if it has been sent just for them, can experience the flavor of paradisical fruits, the colors and beauty and the panoramic falls of the gardens and bays of Paradise, and become enthusiastic and energized. In the philosophy and life of these people, metaphysics completes physics; meaning becomes the true content and significance of the matter, and everything that has had its value concealed up to date becomes visible. Again, an imaginary mystery is sensed on the countenances of these people, as if a secret intuition and an extraordinary comprehension has been inspired by their receptiveness to the infinite sphere of the Divine Names and Attributes; a maturity, a satisfaction, a purity, a sincerity imbued by the piety of days fully engaged with the Qur’an; a delicacy, an attraction and a benevolence cherished by the golden enthusiasm of faith all pour in through these portals.
In no month other than the “Qur’an oriented” Ramadan are the nights and days differentiated by different illuminations; the nights are luminous, the days are enlightened.

Once again in Ramadan one can observe, perceive and discern the Qur’an and its celestial origin from beyond the heavens, with its aura of divine manifestations, and its significance that is scattered throughout the cosmos, with its love for God and the traces of it glowing so clearly on the countenances of the believers. Indeed during Ramadan, the originality of the Qur’an shines in every glowing face; in faces that have been shaped by the entire web of fate, in eyes that disseminate the inner profundity of the entire meaning. Male-female, old-young, rich-poor, learned-illiterate, almost all walks of life are affected by Ramadan during this blessed period of time, as far as the schemes of life are concerned, and they breathe the impressive demeanor that comes within Ramadan…

Again, within Ramadan, every single soul becomes purified from all his/her spiritual errors in an unprecedented dimension, and they reflect the light that comes from beyond the heavens; this is, of course, reflected in accordance with his/her aptitude and ability. As a result he/she gains a place in Paradise. This month grants such an abundance and prolificacy that almost everyone that shelters in its shadow can benefit from its wealth and riches and attain the spiritual sultanate; all believers who normally are differentiated from one another in many aspects become completely metamorphosized in its luminous climate; they are able to transform and reach somewhere that is blessed, in relation to their states.
The excellent and divine light of Ramadan – with the meaningful grandeur of the cosmos reflected in the eyes capable of receiving this light, and by shedding a prism on the servants of God – Ramadan is able to diffuse onto the people in different walks of life, to penetrate into their hearts in a profound manner with its unique taste, ambiance, spirit and significance, so that even the most obstinate ones will not be able to resist it and will surrender.

During the whole of Ramadan, the nights enfold everything in their mysteries; mysteries so intimate and amiable, the days which embrace one’s emotions and thoughts with an unaccustomed pleasure are so warm and soft, the faces in faith are so affectionate and informed, the sounds that summon one to God are so caring, and above all, the total meaning of these are so touching that the ones who can open their hearts to this month of mercy, even temporarily, welcome the happiness of heaven after they have unburdened themselves of their worries and sorrows, one by one.

A Heavenly Month

We, in Ramadan, can almost view the panorama from beyond this world and listen to the melody of Firdaws. An integrated faith of the religion of the hearts; in fact, a life led in belief, an appreciation of the divine meaning, blessed affection and spiritual gratification are also considered to be among the essential elements of this melody. Those who can color their lives with these components shall find themselves experiencing an abundance of delight and enthusiasm beyond which it is impossible to imagine. In other words, such blessings could be seen to be God’s rewards, granted in advance to those who are inclining towards Him with all their hearts, or a feeling of the nucleus of Paradise placed in the essence of faith. As for the genuine pleasure-without-sorrow and unending happiness, these do not belong to this mortal world; they will be offered as God’s holy gift to the souls who are able to reach the final stop with a heart assured of its fate, in another realm.

Conceiving the whole globe as a grand mosque, the Ka’ba as the mihrab (pulpit), the Prophet’s tomb (Al Rawdatu’l Mutahharah) as the minbar (altar), and all of those who pray as the congregation of this vast temple, every single soul can taste the joy of praying with Prophet Muhammad (pbuh) standing in front of them.

Again during Ramadan, each action and behavior that is carried out at the times of sahur, iftar and tarawih (special meals and pra-yers) these periods considered to be the harbor and stairs used to approach and reach God – become so mysterious that the heavens and the lights of the realms beyond the heavens almost seem to be poured down on our heads, and they whisper to us magical poems alongside our praise and gratitude to God; as affectionate and warm as the lullabies composed in the very hearts of our mothers, and as profound and respectful as the glorification of angels..!

An exceptional mildness and warmth embraces our conscience as we comprehend Ramadan in its original profundity and become one with Ramadan in all ways of life… a sweet breeze of emotions blows here and there… and it, like a familiar breath, reveals numerous occasions of love and reunion!
Throughout Ramadan a sacred excitement, that never fully ceases, can be sensed in the air; every single moment – from the legendary fascination of the nights to the mysterious minutes before dawn, from the course of days blessed by Ramadan, to the colors of the Ramadan dawn with its heavenly inspiration; a different flood of emotions prevail every moment. The dawn, with its mysterious and confidential aura, points us to particular bays where our wishes and needs shall be met, and it whispers the paths that we should follow to reach there. Days come with a breeze – a breeze that is lively most of the time, lively, yet so benign, polyphonic and warmhearted at the same time – the days embrace us, making us perceive them through the delight that originates in our prayer and worship, that we practice at least five times a day. The days then leave, along with their divinely arrayed colors, pouring their final smiles down on us, with a promise that the episode not yet completed will be fulfilled. The evenings, on the other hand, loom on the horizon, always with the promise of a splendid feast; they make themselves felt through a series of bustling occasions that are related to the time, they appeal to both our bodies and souls; they surround us with the excitement of both iftar and tarawih, they hint to us that we are standing at the front door of a secret realm, they make our souls appreciate the bliss of living in a Muslim way, inspiring our hearts with their sparks of love and passion for holy reunion.

In the same way, the nights stand on the horizon enveloped in a mystery of silence; they whisper to us of a private meeting with the Absolute Beloved; they lead us to transcendental ways of life and present compositions of paradisical melodies for those who are capable of hearing them. The nights keep on revealing things, no matter if we can comprehend them or not. Like circles joining one another, these mysterious utterences sometimes turn out to be such impressive orations that all, except the totally blind and deaf, hold their tongues and stand in astonishment while listening to these sermons that consist of neither letters nor words.

As our feelings and thoughts change and become more profound during Ramadan, Ramadan, too, puts forward extraordinary meanings and original ideas, these are parallel to our aspirations and dreams. They are directly proportioned to the profundity of our ideas; they create such an eloquent speech that these orations cannot be found in the works of the greatest speakers, writers, thinkers or philosophers. To penetrate into the subtlety of these profound and loaded utterances, however, the necessity to comprehend the very language of Islam becomes evident. If we can understand this language concisely, Ramadan – with its days and nights, with its fasting and tarawih – will permeate our hearts and our essence so effectively that we will never desire to leave such a world; a world woven with emotion, conscience and imagination.
Even if we were to be deprived, literally, of the luminous climate of such a Ramadan, we could picture the vicinities of the mosques with their gleaming lamps that in a way recall the heavens, the faces of Muslims, with their saint-like glow, that fill the mosques, their hearts resounding in sincerity, and their pulses beating with excitement. Imagining these people affected by Ramadan, their faces shaped by trust, the warmhearted glances that they freely throw on all, the smiles they shower on the way, their warm and open hearts, their feeling of benevolence and their Muslim demeanor we could share their perception and portray myself as a guest of their sahur or a participant at their iftar meal. We also could discern the intentions of these virtous people – they are going to the mosques in great enthusiasm to worship, and they bend their bodies double in the psychology of service – and we could perceive that aura which has been completely blessed with all its riches.
Ramadan, with its own original tone, its light and mystery, makes all of us appreciate the spiritual riches hidden within ourselves, and feeds our starving hearts with heavenly gifts, gifts that stand open at all times, even to the darkest souls, and it continues to cool our souls through the heavenly breezes and removes all the hatred in our hearts with its blessed atmosphere. Even if those who are full of hatred, those who cannot stand the reality of Islam, who swear at the divine light, who set war on tolerance, love and dialogue remain unmoved.

We, as a matter of fact, contrive to grasp Ramadan with all our hearts and our essence; it then offers us love, interest and excitement in its most affectionate, sensitive and profound moments. That is, by granting us hope and ambition enough to satisfy our hearts, it makes all the sad faces smile.

Therefore, we would never wish for Ramadan to leave us, in spite of this, it goes. It leaves like a guest; it has arrived and spent a pleasant time with us, staying for a while. As with everything, it comes one by one, it goes on in the same way… and then the ’Eid comes to us as the royal heir of the full harvest of this magnificient month.

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.

The month of Ramadan in which the Qur’an was revealed, a guidance for humanity, clear signs of guidance and the criterion. (2:158)

First point: Fasting Ramadan is one of Islam’s foremost pillars and greatest symbols. Many of its purposes relate to God’s Lordship and giving thanks for His bounties, as well as to humanity’s individual and collective life, self-training, and self-discipline.

One purpose connected with His Lordship is that God displays His Lordship’s perfection and His being the All-Merciful and All-Compassionate upon Earth’s surface, which He designed as a table to hold His bounties in a way beyond human imagination. Nevertheless, people cannot perfectly discern this situation’s reality due to heedlessness and causality’s blinding veil. But during Ramadan, like an army waiting for its marching orders, believers display an attitude of worship toward the end of the day as if they expect to be told to help themselves to the banquet prepared by the Eternal Monarch. Thus they respond to that magnificent and universal manifestation of Divine Mercifulness with a comprehensive and harmonious act of collective worship. I wonder if those who do not worship or share in the honor of being so favored deserve to be called human.

Second point: From the viewpoint of its being related to gratitude to God, one of the instances of wisdom in fasting during Ramadan is this: As stated in The First Word (The Words, from the Risale-i Nur Collection), there is a price for the food brought by a servant from the king’s kitchen. Obviously, it would be an incredible folly to tip the servant and not recognize the king, [for this would show] a clear disrespect for that gift. In the same way, God Almighty spreads His countless bounties on Earth and bestows them for a price: thanksgiving.

The apparent causes of those bounties or those who bring them to us are like the servant in the above example. We pay servants, feel indebted to and thank them, even though they are only causes or means. We sometimes show them a degree of respect they do not merit. The true Giver of Bounties is infinitely more deserving of thanks for these bounties. Such thanksgiving assumes the form of acknowledging one’s need for the bounties, appreciating them fully, and ascribing them directly to Him.

Fasting Ramadan is the key to a true, sincere, comprehensive, and universal thanksgiving. Many people cannot appreciate most of the bounties they enjoy, for they do not experience hunger. For example, a piece of dry bread means nothing to those who are full, especially if they are rich. However, the believers’ sense of taste testifies at the time of breaking fast that it is indeed a very valuable bounty of God. During Ramadan, everyone is favored with a heartfelt thanksgiving by understanding the value of Divine bounties.

While fasting, believers think: ‘These bounties do not originally belong to me, and so I cannot regard them as mere food or drink. Since the One owns and grants them to me, I should wait for His permission to eat them.’ By thus acknowledging food and drink as Divine gifts, believers tacitly thank God. This is why fasting is a key to thanksgiving, which is a fundamental human duty.

Third point: Fasting is related to humanity’s collective life, for God’s decision not to give each person livelihood means that the rich are to help the poor. Without fasting, many rich and self-indulgent people cannot perceive the pain of hunger and poverty or to what extent the poor need care. Care for one’s fellow beings is a foundation of true thanksgiving. There is always someone poorer, so everyone must help such people. If people do not experience hunger, it is nearly impossible for them to do good or to help others. Even if they do, they can do so only imperfectly because they do not feel the hungry one’s condition to the same extent.

Fourth point: Fasting Ramadan contains many Divine purposes related to self-training and self-discipline, such as: The carnal self desires ‘and considers itself’ to be free and unrestricted. It even wishes, by its very nature, for an imagined lordship and free, arbitrary action. Not liking to think that it is being trained and tested through God’s countless bounties, it swallows up such bounties like an animal and in the manner of a thief or robber, especially if its wealth and power is accompanied by heedlessness.

During Ramadan, everyone’s selfhood understands that it is owned by One Other, not by itself; that it is a servant, not a free agent. Unless ordered or permitted, it cannot do even the most common things, like eating and drinking. This inability shatters its illusory lordship and enables it to admit its servanthood and perform its real duty of thanksgiving.

Fifth point: Fasting Ramadan prevents the carnal self from rebelling and adorns it with good morals.

A person’s carnal self forgets itself through heedlessness. It neither sees nor wants to see its inherent infinite impotence, poverty, and defects. It does not reflect on how it is exposed to misfortune and subject to decay, and that it consists of flesh and bones that disintegrate and decompose rapidly. It rushes upon the world with a violent greed and attachment, as if it had a steel body and would live forever, and clings to whatever is profitable and pleasurable. In this state it forgets its Creator, Who trains it with perfect care. Being immersed in the swamp of immorality, it does not think about the consequences of its life here or its afterlife.

But fasting the month of Ramadan causes even the most heedless and stubborn to feel their weakness and innate poverty. Hunger becomes an important consideration and reminds them of how fragile their bodies really are. They perceive their need for compassion and care and, giving up haughtiness, want to take refuge in the Divine Court in perfect helplessness and destitution, rising to knock at the door of Mercy with the hand of tacit thanksgiving’provided, of course, that heedlessness has not yet corrupted them completely.

Sixth point: God began revealing the Qur’an during Ramadan. This has many implications, such as: To welcome the month when the Qur’an, that Divine address, was revealed, believers should try to be like angels by abandoning eating and drinking. They also should seek to divest themselves of the carnal self’s vain preoccupations and gross needs. During Ramadan, they should recite or listen to the Qur’an as if it were being revealed for the first time. If possible, they should listen to it as if they were hearing Prophet Muhammad recite it, or Archangel Gabriel reciting it to Muhammad, or God revealing it to Muhammad through Gabriel. They should respect the Qur’an in their daily actions and, by conveying its message to others, demonstrate the Divine purpose for its revelation.

Ramadan transforms the Muslim world into a huge mosque in which millions recite the Qur’an to Earth’s inhabitants. Displaying the reality of: The month of Ramadan, in which the Qur’an was revealed (2:185), Ramadan proves itself to be the month of the Qur’an. While some in the vast congregation in the great mosque of the Muslim world listen to its recitation with solemn reverence, others recite it. It is most disagreeable to forsake that heavenly spiritual state by obeying the carnal self, and thus eating and drinking in the sacred ‘mosque,’ for this provokes the whole congregation’s hatred. It is also most disagreeable, and must provoke the Muslim world’s dislike and contempt, to counter and defy those Muslims who fast Ramadan.

Seventh point: Fasting Ramadan has many purposes related to a person’s spiritual rewards, as everyone is sent here to sow this world with the seeds of the next life. The following paragraphs explain one such purpose, as follows:

The rewards for good deeds done during Ramadan are multiplied by a thousand. One Tradition states that 10 rewards are given for each letter of the Qur’an. Reciting one letter means 10 good deeds and brings forth 10 fruits of Paradise. But during Ramadan, this reward is multiplied by 1,000 and even more for such verses as the ‘Verse of the Throne.’1 The reward is even greater on Ramadan’s Friday nights. Furthermore, each letter is multiplied 30,000 times if recited during the Night of Power.

During Ramadan the Qur’an, each letter of which yields 30,000 permanent fruits of Paradise, becomes like a huge blessed tree producing millions of permanent fruits of Paradise. Consider how holy and profitable this trade is, and how great a loss for those who do not appreciate the Qur’an’s letters.

So Ramadan is the most proper time for such a profitable trade in the afterlife’s name. It is like a most fertile field to cultivate for the afterlife’s harvest. Its multiplication of rewards for good deeds make it like April in spring. It is a sacred and illustrious festival for the parade of those who worship His Lordship’s Sovereignty.

This is why fasting Ramadan is obligatory, why believers are not allowed to gratify the carnal self’s animal appetites and indulge in its useless fancies. Since they become like angels while fasting or engaging in such a trade, each believer is a mirror reflecting God’s Self-Sufficiency. They move toward becoming a pure spirit manifested in corporeal dress by abandoning the world for a fixed period. In fact, Ramadan contains and causes believers to gain, through fasting, a permanent life after a short period in this world.

One Ramadan may enable believers to gain 80 years’ worth of reward, for the Qur’an declares the Night of Power to be more profitable than 80 years having no such night (97:3). A king may announce a few holidays to mark a special occasion, like his enthronement, and then honor his faithful subjects on those days with special favors. Likewise, the Eternal and Majestic King of the 18,000 worlds revealed the Qur’an, His exalted decree, to each world during Ramadan. Thus wisdom requires that Ramadan be a special Divine festival during which God’s Lordship pours out bounties and spirit beings come together. Given that Ramadan is a Divinely ordained festival, fasting is commanded so that people withdraw from their bodily preoccupations to some extent.

Fasting also enables people to abandon sins committed by their bodily senses or members and use them in the acts of worship particular to each. For example, those who fast should stop their tongue from lying, backbiting, and swearing by busying it with reciting the Qur’an, glorifying God, seeking His forgiveness, and calling His blessing upon Prophet Muhammad. They should prevent their eyes from looking at, and their ears from listening to, forbidden things; rather, they should look at things that give a spiritual lesson or moral warning and listen to the Qur’an and truths. When the factory-like stomach is stopped from working, other members (small workshops) can be made to follow it easily.

Eighth point: One purpose of fasting is to put people on a physical and spiritual diet. If the carnal self acts, eats, and drinks as it wishes, people’s physical health is harmed. But, and more importantly, their spiritual life is harmed because they do not discriminate between the allowed and the forbidden. Such a carnal self finds it very difficult to obey the heart and spirit. Recognizing no principles, it takes the person’s reins and drives him or her as it pleases.

Fasting Ramadan accustoms it to dieting, and self-discipline trains it to obey. The stomach is not harmed from overeating before the previous meal has been digested properly and, learning to forsake what is allowed, can follow the decree of reason and religion to refrain from what is forbidden. Thus the carnal self tries not to corrupt its owner’s spiritual life.

Also, most people suffer hunger to various degrees. To endure a long-lasting hunger patiently, people should train themselves in self-discipline and austerity. Fasting Ramadan provides this patience-based training by causing people to feel hungry for 15 hours, or even for 24 hours if the predawn meal is missed. Thus fasting cures impatience and the lack of endurance, which double humanity’s misfortune.

Many bodily members somehow serve the stomach. If that ‘factory’ does not stop its daytime routines during a certain month, it keeps those members busy with itself and forgetful of their own worship and sublime duties. This is why saints always prefer austerity as a way to spiritual and human perfection. Fasting Ramadan reminds us that our bodily members were created for more than just serving the stomach. During Ramadan, many bodily members take and experience angelic and spiritual’as opposed to material’pleasures. As a result, fasting believers receive degrees of spiritual pleasure and enlightenment according to their level of spiritual perfection. Fasting Ramadan refines the person’s heart, spirit, reason, and innermost senses. Even if the stomach complains, these senses rejoice.

Ninth point: Observing the fast of Ramadan breaks the carnal self’s illusory lordship and, reminding it that it is innately helpless, convinces it that it is a servant. As the carnal self does not like to recognize its Lord, it obstinately claims lordship even while suffering. Only hunger alters such a temperament.

God’s Messenger relates that God Almighty asked the carnal self: ‘Who am I, and who are you?’ It replied: ‘You are Yourself, and I am myself.’ However much God punished it and repeated His question, He received the same answer. But when He subjected it to hunger, it replied: ‘You are my All-Compassionate Lord; I am Your helpless servant.’

O God, grant peace and blessings to our master Muhammad in a way to please You and to give him his due, to the number of the rewards for reciting the Qur’an’s letters during Ramadan, and to his Family and Companions. Glorified be your Lord, the Lord of Honor and Power; exalted above what they falsely ascribe to Him. Peace be upon the Messengers, and all praise be to God, Lord of the Worlds. Amen.

Footnotes

1 Allah! There is no god but He, the Living, Self-Subsisting, Supporter of all. Slumber and sleep do not seize him. Everything in the heavens and on Earth belongs to Him. Who can intercede in His presence unless He permits it? He knows what (appears) before and after and behind His creatures, and they can only acquire as much of His knowledge as he permits. His Throne extends over the heavens and Earth. He feels no fatigue while guarding and preserving them, for He is the Most High, the Supreme. (2:255)

Adapted from the 29th Letter, the Risale-i Nur Collection