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> Ramazan or the Month of Fasting by Khwaja
Kamal-ud-Din Sahib
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Ramazan
or the Month of Fasting:
by Khwaja
Kamal-ud-Din
The Holy Month of Ramadan is the name
of 9th month of the Muslim lunar year. The exact
date of the first of this month can, as a rule, be got from
all calendars. It is held in veneration by the Muslims the
world over, and on every day of it they observe fasting. But
the observance of fasting is not peculiar to Muslims alone.
Nearly all the great religions of the world have laid down
this ordinance in one form or another; and in our own day
there is a growing body of men who, although definitely
uninterested in any religion, recognise the wisdom and
advantage of the practice. The peculiarity of Islam lies in
this, that whereas it always presents all such of its
features as are common to it and other religions in a highly
purified and correct form, it has also laid down rules and
regulations for the observance of fasting which clearly
distinguish it from a mere ordeal of starving. These rules
and regulations make it one of the most wonderful and
ethical institutions as yet known to men. The commencement
of the Holy Month introduces into the Muslim world a visible
change in its daily life. So far as rules about the hours of
partaking food go, a Muslim -- after the new moon has
risen -- should breakfast before the dawn
[usually the time of dawn can be found by subtracting 90
to 120 minutes (varying according to the latitude and
longitude of the locality) from the tune of sunrise which
can be ascertained by referring to any almanac. If in doubt
refer the matter to the local official observatory] of
the next morning, and would abstain from taking anything
till sunset and this course should be followed so long as
the lunar month lasts. This feature of Islamic fastings is
seemingly common to the institution as observed in other
religions, although there are some according to whom the
abstention from, or the partaking of, certain foods alone
constitutes the observance. The same indulge in fruits,
their juice, and other similar refreshments. Islamic
fasting, however, is an absolute and total abstention from
taking anything to eat or drink. Islam, besides, prescribes
injunctions which distinguish it from mere starvation. The
Holy Preceptor of Islam has frequently said that mere
abstention from food and drink does not unveil the real
significance of Islamic fasting. The verses of Al-Quran
which convey these injunctions are explicit and to the point
in their statement, which make it an institution for the
improvement of the moral and spiritual condition of man. We
have given these verses and the commentary thereupon with
the heading of "When
Fasting is not Obligatory."
In order to lay down the best course
for escaping evil, Islam expects its follower to abstain
even from those things, during the month of Ramazan, the use
of which would be permissible to him at other times; and all
this in the name of the God of Mercy and Greatness. This
indirectly enables him to practise, in a very effective way,
resistance to evil inclinations when he is capable of
abstaining from all lawful indulgence during this month.
During the time of fasting one has to give up all those
connections which arise out of the matrimonial state, as
well as to resist every expression of this carnal instinct
in man or woman. So that Islamic fasting does not merely
mean the fasting of one's food-receiving organs, but also
the fasting of eyes, ears, lips, etc. It constitutes strict
non-indulgence in any physical gratifications. According to
the ways of the Holy Prophet, an observer of it should not
merely keep his organs of doing and feeling from unlawful
indulgence, but should, on the other hand, employ them in
meritorious acts. One who fasts and cannot keep his eyes
from casting lustful looks is not observing the rule at all.
Likewise one who hears foul language or speaks it, or one
whose limbs and organs move in unholiness, commits wrong and
violates the sanctity of fasting. Islam puts a ban on evil
thoughts and reflections. Islam expects its followers to
develop, to their fullest limit, all those faculties in them
which are noble and good; that is why the Holy Prophet,
besides his habitual benevolence of disposition, was even
more generous during the days of the Ramazan. He was
foremost of all in giving with a free hand out of what he
had. The Quran prescribes the same mode for the suppression
of a passion like anger in man:
"Wal kazimin alghaiz, wal
afina aninnas, wallaho yuhibbul muhsinin."
"The true believer is he who controls his anger and
forgives people. Verily Allah loves those who are
benefactors of their fellow-men."
As a matter of fact, all our passions
arise from our different natural appetites, and can never be
killed; but directed in the right channel, they will become
assets of incalculable value to humanity. This is the reason
why the Holy Book has enjoined upon every man not only to
control his anger but also to exercise a little extra
generosity towards the one who had been the cause of it; and
to do so, particularly when a Muslim is fasting, constitutes
part of his observance of the ordinance. He should,
moreover, be bountiful in freely ministering out of his
possessions to the wants of others. The exercise of all
other noble qualities in the fasting month is especially
recommended. A month thus spent in charity and
abstemiousness would never fail to yield the best of results
for the rest of the year. This fact holds good in regard to
every other quality in man. Besides, if eagerness to do the
opposite of bad to the highest degree can create a high
order of morality, observance of a course of discipline like
that of Muslim fasting, could never fail to build an
enduring character in him for a whole life-time.
Christian View of
Fasting:
Unfortunately, injunctions
like fasting have always been regarded in the Christian
world as systems of mortification and penance -- a
necessary part, as they think, of the Old Covenant. To them
such institutions, therefore, seem to be just ordinances
descending upon ordinary mortals in the form of religion
from an all-powerful autocrat, who takes delight in making
His creatures suffer. And since, according to Church
theology, man was incapable of bearing the burden of this
heavy task -- "the law," the latter became a source
of malediction to him and Jesus came to relieve humanity
from its baneful effect. A supreme penalty was paid to the
Task Master -- to relieve us from all kinds of
penances and mortifications. A new covenant was entered into
and "the Blood" placed the seal of confirmation on
it.
What a misnomer of theology and a
puerile and trite conception of religion! The real function
of religion is the reform of our morals, and if the
observance of fasting, such as is laid down by Islam, can
and does promote this reform, can any atonement or
intercession absolve us from the necessity of observing it?
Islamic fasting, happily, is neither mortification nor a
course of wicked starvation. It is far from being something
over which an imperious tyrant gloats. It does not atone for
any sin, nor has it anything to do with a painful incident.
It is only a means, and a potent means, for the reform of
our morals and the best ethical ideal for one to strive for.
Does it not, as well all know, furnish the best weapon to
combat lack of patience or perseverance? If we regard
resolution of purpose as the highest moral quality in man,
then it is the chief function of every correct system of
religion, not only to uphold this quality in our esteem, but
also to lay down the mode of its acquisition. Islam did not
content itself with saying that humility and gentleness are
the highest of virtues, but has laid down rules showing how
these can be possessed and exercised. It has placed fasting
among such rules. One of the sayings of the Holy Prophet
reads:
"Assaumo nisfus sabr"
(Fasting is half-patience.)
How can one deny the value of fasting,
even though its definition be reduced to mere abstention
from food and drinks between certain hours? We are very well
acquainted with the physical helplessness and total
dependence on medical aid of those to whom the summun
bonum of existence is eating and leading an easy
life. To them a course of fasting would be what an
elixir of life is to the dying. Besides, rich foods and
drinks in a glutton give rise to all those base passions to
which a man of abstemious habits would be a stranger. Evil
deeds hardly fit well with a hungered body. If the above is
undoubtedly true, is it any less true to say that during the
month of fasting all doors are closed upon Satan, as the
Noble Prophet remarked?
Muslims’ Life
during Ramazan:
As has already been pointed
out, we have not only to shun evil during Ramazan, but also
to exercise our faculties of generosity and benevolence to
their and our utmost capacity. That is why in Islamic
countries ordinary business is a little less attended to
during these days than in others. It is, therefore, a
universal wish to save out of a year’s earnings
for use during this Holy Month. An unusual social and moral
atmosphere is one of the visible features of this month.
Hearts move towards piety and goodness as if by instinct.
After the usual night prayer there is another prayer known
as the "Tarawih" prayer. This prayer is, in fact, the
substitute for midnight prayer. "Tahajjud," or midnight
prayer, is the sixth prayer, which is not obligatory, and is
said between 1 am and early dawn by the pious. But during
Ramazan its observance becomes essential for all. After
breaking their fasts, and having taken their suppers, the
Muslims leave their houses and come to the mosques to pass
most of the night in prayer, but as the place of worship
becomes crowded with votaries one of them assumes the duties
of Imam (One who leads the prayer), while others follow him
in prayer. He recites the Quran in an audible tone and
arranges to finish the whole of it within the month. This
prayer of Tarawih consists of twenty Rakat [cycles],
which ordinarily take some three hours to finish. Then the
worshippers go to their homes and retire to rest, but leave
their beds again some two or three hours before the dawn.
Some of the Muslims prefer to say their Tahajjud --
midnight prayer -- in place of Tarawih at this time.
Then some breakfast is taken. This over, the morning prayer
is said. A brief nap is taken by some after they have said
their morning prayer, to make up for the want of rest which
long hours of waking during the night might have caused.
Normal business is resumed. All those for whom the
suspension of their business in the month is possible
-- and Muslims mostly take care to save something in
eleven months to enable them to dispense with their work
during this month -- generally resort during the day
and the night to devotional places; there they read from the
Quran, if by themselves, or busy themselves with prayer and
religious exercises and study works on morals, ethics, and
the like. The mosques are generally very crowded during
these days, remaining open day and night with the exception
of a few hours at night; but what is most conspicuous is the
fact that the spectre of the want of the daily necessaries
of life is banished from the land. This is due entirely to
the fact that rich and poor are all eager to be helpful and
sympathetic to those who need this kind of assistance and
charity. Good fellowship, conscientiousness, and devotion
become the order of the day. Even the most indigent in the
society find plentiful help from the charity of their more
blessed neighbours. Those in the West, who are beginning to
recognise now that silence and contemplation too play no
small part in the achievement of human progress, would do
well to note the truth of the above in Islamic countries,
especially during the month of Ramazan.
Laila-tul-Qadr
-- The Most Sacred Night of the
Year:
It is one of the popular
traditional beliefs amongst Muslims that one of the last ten
nights of the month of Ramazan is the one for the fulfilment
of human prayers and supplications. This particular night
has not been very definitely distinguished from the other
nine, but the experience of those who have been blessed with
those most propitious moments, generally goes to fix it as
one of the odd nights in the last ten nights of the month.
Some regard the 27th or the 29th as
the night, although the greater consensus of opinion is in
favour of the 27th. Let it not be supposed that
this night is all a myth, but rather deem it a reality which
is fully borne out by the experience of those who have had
the supreme bliss of witnessing it. The writer of these
pages is not unfamiliar with the inspiring effect of this
experience. The Holy Quran designates the night as the
"Laila-tul-Qadr," -- "the Grand Night," and its hours
between midnight and the early dawn are those of Divine
Grace. It is generally supposed that it is invariably a
clear night, and the sacred moments are attended by a cool
breeze and a fine drizzling which exhilarates the soul. The
pious man, deep in his contemplation, finds a strange and
indescribable emotion arising out of him. The universe all
round him appears to have donned a robe of purity. All of
his low desires and carnal passions are dead in him. He
finds himself most eager to lay bare his heart, his bosom,
before the Great Lord; and when he stands before Him in this
attitude he finds himself entirely lost in Him -- he
feels crushed by a nameless weight which enthrals him, and
he is in ecstasy. He is oblivious to the posture or the
position in which he is, thus wrapped in contemplation.
Whether he is standing up, bowing, sitting down, or in
prostration, he is incapable of changing any of these
postures. A stream of prayer bursts from him, as from a
spring, and he feels a melting down all over him. When he is
in this state a kind of liquid is emitted by his tongue
which is refreshing and sweet. His bosom is unlocked, and
there is a feeling of freshness all about him. Although
there is no one near him, yet he finds himself overpowered
by the assurance that he is in the presence of his God, who
is encouraging him to approach Him with his prayer which
will be fulfilled. These few remarks describe but partially
the most wonderful sensation that a true and devoted seeker
experiences during the brief hours of bliss that occur. One
would willingly give his whole life for these few moments of
true Divine Beatitude which a Muslim, and only a Muslim, can
achieve in that night.
Itikaf:
To obtain this transcendental
good fortune there is a religious usage, amongst Muslims, of
contemplation, solitary and in silence. This is called
"Itikaf." All the larger mosques in Muslim lands have
attached to them small cubicles as silence-chambers, for the
purpose of "Itikaf." Those who desire to go through this
form of devotion during Ramazan leave their homes on the
21st night and take up their abodes in these
cubicles, which they only leave for necessity. Their food,
which never exceeds bare subsistence, is brought to them by
their people. This meal is taken by them between sunset and
dawn, and this routine is kept up for ten days between the
20th of Ramazan and the rising of the next
crescent. "Itikaf" consists of contemplation of the
attributes of God and a searching inquiry into the votaries'
own shortcomings. Their readings of the Quran are always
done with a serious eye to finding the points of agreement
and disagreement between their own ways and the teaching of
the Holy Book. They then earnestly approach the Lord for the
right and true guidance. The life of the Holy Prophet and
the teachings of Al-Quran are set up by them as ideals, and
they pray for courage to emulate them. The nightly hours are
mostly spent in prayers, meditation, and contemplation. To
find the propitious moments of the said sacred night is not
the chief aim of the worshipper in Itikaf. He looks more to
have his life in tune with the Universal Spirit, and in the
dark hours of the chamber he tries to kindle the divine
flame within himself and receive true illumination. The
people of the worshippers receive a special request to
minister alms to the poor on their behalf. All this may
excite a sceptical smile in this materialistic world, but
experience knows the enormous spiritual and moral value of
these exercises. It is not a traditional belief, but a
reality and an experience.
The
27th Night of the
Ramazan:
It has been indicated that a
special grace attaches to the "Laila-tul-Qadr" night in
Muslim countries, which is generally taken to be the
27th of the month. Those who are not in Itikaf
celebrate it with special celebration: the mosques are
decorated with taste for the occasion. When the time of
breaking the fast draws near, worshippers in their hundreds
flock to the mosques. Well-to-do people bring light
refreshments to the mosques. This is a matter of course on
all other evenings of the Ramazan, but the 27th
night is observed in a special manner. All in the mosque
share the light refreshments taken on the occasion of
breaking the fast, and then offer their prayers together. It
has been mentioned before that the special prayer which is
said after the night prayers is called the "Tarawih" and a
portion of Al-Quran is recited in it. At some places,
however, it is arranged that the whole of the Quran should
be recited by different Imams, and thus this night of
27th is spent. This briefly is a description of
the month, which ends with the rising of the crescent of
‘Id/Eid, which literally means happiness, and is
celebrated as a thanksgiving to God for the privilege of
having enjoyed the blessings of the Ramazan, and not as an
occasion which brought an end to starvation, as the
calumniators of Islam in the person of Christian
propagandists would suggest. Every Muslim looks forward to
the month, and the last Friday of Ramazan is observed with a
sense of mourning, as the very name
Jumm’a-tul-wida’ shows -- the Friday
of Farewell to Ramazan. The special feature of this Friday
is that almost all the City Muslims prefer to say their
Friday prayer together in one big mosque, and observe the
day as a holiday. We do not know of any occasion in the
Christian world corresponding to this month. Christmas is
the happiest occasion to celebrate the advent of one of the
most truthful men, who ushered the spirit of righteousness
into the world. But the way in which it is celebrated
suggests much more a species of Bacchic [meaning: Used
of riotously drunken merrymaking] revels than the
commemoration of the Righteous man as he was. It must be
confessed that all Muslims do not observe fasting, but on
the other hand it would be difficult to meet any such who
would assume any attitude of irreverence towards it. One
would never dare to publicly dishonour its tenets, but would
always try to act in as upright a manner as possible. To
tell a Muslim of his fasting or of the month being that of
fasts, is the most potent reminder to him of virtue. To say
that one is fasting is a sure guarantee of the truth of his
speech. From all these statements it is apparent what a
powerful institution fasting is for the balance of passions
and the development of character.
When
Fasting is not Obligatory:
Fasting need not be observed
in illness or in travel. This remission, however, might be
redeemed at other times. It would be rather difficult
definitely to lay down rules to meet all kinds of individual
cases. Every man is the best judge of his own conditions,
and able to know when he is really ill. The easiest way to
determine any doubt is to follow medical advice, which
should clearly say that fasting would do harm. Women also
with children at the breast, in pregnancy, or during those
few days of the month peculiar to their sex, need not
observe it.
Lastly, we give below those verses of
Al-Quran which lay down the injunctions together with
explanations of verses taken from the translation of
Al-Quran by Maulvi Muhammad Ali. The footnotes with their
store of supplementary information, will be found very
useful.
Selections from the
Holy Quran -- Chapter 2, Section 23:
Fasting:
Summary of the verses to
follow:
183 and 184: Fasting
enjoined.
185: The month of Ramazan to be
observed as a month of fasting.
186: Acceptance of
prayers.
187: The limits of
fasts.
188: Rights of property to be
respected.
Chapter 2, verses 183 to
188:
183. O you who believe!
Fasting is prescribed for you as it was prescribed for
those before you, so that you may guard (against
evil).225
184. For a certain number of
days;225A but whoever among you
is sick or on a journey, then (he shall fast) a (like)
number of other days; and those who are able to do it may
effect a redemption by feeding a poor
man;226 so whoever does good
spontaneously it is better for him; and that you fast is
better for you if you know.
185. The month of
Ramazan227 is that in which the
Quran228 was revealed, a guidance to
men and clear proof of the guidance and the
distinction229 therefore whoever of you
is present in the month, he shall fast therein, and
whoever is sick or upon a journey, then (he shall fast) a
(like) number of other days; Allah desires ease for you,
and He does not desire for you difficulty, and (He
desires) that you should complete the number and that you
should exalt the greatness of Allah for His having guided
you and that you may give thanks.
186. And when My servants ask you
concerning Me, then surely I am very near; I answer the
prayer of the suppliant when he calls on Me, so they
should answer My call and believe in Me that they may
walk in the right way.230
187. It is made lawful to you to go
in to your wives on the night of the fast; they are an
apparel for you and you are an apparel for
them;231 Allah knew that you acted
unfaithfully to yourselves,232 so He
has turned to you (mercifully) and removed from you (this
burden); so now be in contact with them and seek what
Allah has ordained for you and eat and drink until the
whiteness of the day becomes distinct from the blackness
of the night at dawn,233 then complete
the fast till night, and have not contact with them while
you keep to the mosques,234 these are
the limits of Allah, so do not go near them. Thus does
Allah make clear His communications for men that they may
guard (against evil).
188. And do not swallow up your
property among yourselves by false means, neither
seek to gain access thereby to the judges, so that
you may swallow up a part of the property of men
wrongfully while you
know.235
Footnotes:
225. Fasting is a
religious institution almost as universal as prayer, and
in Islam it is one of the four fundamental practical
ordinances, the other three being prayer, poor-rate, and
pilgrimage. The words of the Quran show that fasting was
enjoined on all nations by the prophets who passed before
the Holy Prophet Muhammad. "Fasting has in all ages and
among all nations been an exercise much in use in times
of mourning, sorrow, and afflictions." (Cr. Bib. Con.)
Fasting has also been in vogue among the Hindus. Even
Christians, who think that they have no need of any
religious exercise on account of Jesus’ atonement,
were commanded by that prophet to keep the fasts:
"Moreover, when ye fast, be not as the hypocrites, of a
sad countenance. But thou, when thou fastest, anoint
thine head and wash thy face" (Matt. 6: 16,17). Again,
when the Pharisees objected to Jesus’ disciples not
keeping the fast as often as John’s, his only answer
was that when he will be taken away "then shall they fast
in those days" (Luke 5: 33-35).
But Islam has introduced quite a
new meaning into the institution of fasting. Before
Islam, fasting meant the suffering of some privation in
times of mourning and sorrow; in Islam, it becomes an
institution for the improvement of the moral and
spiritual condition of man. This is plainly stated in the
concluding words: So that you may guard against
evil. The object is that man may learn how he can
shun evil, and hence fasting in Islam does not mean
simply abstaining from food, but from every kind of evil.
In fact, abstention from food is only a step to make a
man realise that if he can, in obedience: to Divine
injunctions, abstain from that which is otherwise lawful,
how much more necessary it is that he should abstain from
the evil ways which are forbidden by God. All the
institutions of Islam are, in fact, practical steps
leading to perfect purification of the soul. But along
with moral elevation, which is aimed at in fasting,
another object seems to be hinted at. In fact, the
twofold object is that Muslims may be able to guard
themselves, (a) morally and spiritually, against
evil, for one who is able to renounce the lawful
satisfaction of his desires in obedience to Divine
commandments certainly acquires the power to renounce
their unlawful gratification; and (b) physically
against their opponents by habituating themselves to
suffer tribulations which they must suffer in defence of
Islam and Muslims.
225A. The number of days is
definitely stated in the next verse as being the
twenty-nine or thirty days of the month of
Ramazan.
226. The word fidyah
used in this verse is thus explained by Rgh: That
by means of which a man saves himself, being the wealth
which he spends on account of some devotion in which he
has fallen short. The word also indicates the
giving away of property by which freedom of any kind is
purchased. By those who are able to do it are meant
those who are able to feed a poor man. As regards
those who cannot keep the fasts on account of constant or
long illness, or who are too old or too weak (including
in this class the woman who is with child or who gives
suck), the practice has been to give away the measure of
one man’s food to a poor man every day during the
whole month (Bkh. AD). Doing good to others is enjoined
in addition to fasting in the month of Ramazan. We are
told that the Holy Prophet, who was universally
recognised for his abundant charity, was most charitable
in the month of Ramazan (Bkh). In its mildest form the
injunction is generally observed by giving away the
measure of a poor man’s feeding at the close of the
month, which is called the sadaqat-ul-fitr,
and which is obligatory on every male, female and
child, master and servant (Bkh).
227. The revelation of the
Holy Quran commenced in the month of Ramazan,
which is the ninth month of the Arabian year (Rz),
hence the month of Ramazan is particularly spoken of as
being the month in which the Holy Quran was revealed. The
root meaning of Ramazan is excessiveness of heat;
the month was so called because "when they changed
the names of the months from the ancient language, they
named them according to the seasons in which they fell,
and this month agreed with the days of excessive heat"
(LL. Bd). Some say that it is one of the names of Allah,
for which, however, there is no reliable
authority.
228. Al-Quran is the name by
which the Holy Book revealed to the Prophet Muhammad
-- peace and the blessings of Allah be upon him
-- is known and by this name the Holy Book is
frequently mentioned in the Divine revelation. The word
.is an infinitive noun from the root qara-a,
which signifies primarily he collected together
the things (LA.TA-LL). The secondary significance of
the root-word is reading or reciting a
book, the word being applied to reading or
recitation because in reading letters and words are
joined to each other in a certain order (Rgh). The name
Quran really refers to both the root-meanings, for
on the one hand it signifies a book in which are
gathered together all the Divine Books, a distinction
to which the Quran itself lays claim in 98:4 and
elsewhere (Rgh); on the other it means a book that is
or should be read, the Holy Quran being
the book "that has been truly described as
the most widely read book in existence" (En. Br.).
The commentators have pointed out thirty-one
different names under which the Holy Quran is spoken of
in the revelation itself, the most important of these
being Al-Kitab, or the Book, and
Az-zikr, or the Reminder.
229. There are three
statements made here regarding the Holy Quran; first,
that it is a guidance for all men, and that therefore it
contains teachings which are suitable for the various
classes and grades of men in different countries and
ages; secondly, that it contains comprehensive arguments
for the guidance, thus demonstrating the truth of what it
asserts; and thirdly, that in addition to the arguments
it affords a clear distinction, separating the truth from
the falsehood by making the faithful taste the fruits of
faith and the rejecters the evil consequences of their
rejection of truth. The battle of Badr, which is called
yaum-ul-furqan, or the day of
distinction, in 8:41, also took place in
the month of Ramazan.
230. The connection of this
verse with the previous and the following verses consists
in the fact that fasting, which includes shunning
every sort of evil, brings a man nearer to the
fountainhead of purity, and the more a man is brought
near to the Holy One, the more do his supplications find
acceptance with his Master. Hence, it is related that in
the month of Ramazan the Holy Prophet exerted himself the
greater in his prayers (Bkh), and induced his followers
to do likewise. (Muslim).
That the prayer of a devout
suppliant is accepted is plainly stated here, but two
points must be noted in connection with this subject. In
the first place, there is an impression that the efficacy
of prayer in some way interferes with resorting to
practical means to attain an object, so that if this
impression has produced a class of men who totally deny
the efficacy of prayer, it has also led others to think
that by resorting to prayer a man may dispense with all
external means for the attainment of his object. Both
these views are wrong, and opposed to the true doctrine
of the efficacy of prayer as taught in Islam. The fact is
that there is an indissoluble connection between
practical means and prayer. Anyone who sets before
himself the attainment of an object first looks for the
practical means to achieve it, and endeavours to his
utmost to find out the agencies by which he can possibly
attain that end. In this search for means he has to apply
all his faculties to the object before him, and to give
his whole attention to the finding of those means which
will secure his object. This deep reflection or will
power may be called a prayer in a certain sense. For when
we strive hard in search of what is hidden from us and
unknown to us, we really seek for guidance from a Higher
Power from whom nothing is hidden in a language which is
expressed by our very condition. It cannot be doubted
that when, in search of a thing, the soul stretches
itself out in true zeal and ardour to the Giver of all
gifts, and finding itself weak and unable to attain the
end by itself, seeks for light from the Higher Source, it
is plunged in a prayerful meditation, and its condition
then is truly that of one who prays to God. The
difference is only this, that the truly wise, the holy
men of God, pray with due respect to Him whom they
recognise to be the Source of all blessing, and their
supplications are based upon a clear knowledge; while the
prayer of those upon whose eyes a veil is cast is like
wandering in darkness, and it takes the form of
meditation and reflection. Thus those who neglect prayer
in search of means and do not reflect well upon their
course in a prayerful mood are as wrong as those who do
not resort to practical means on account of their
prayers.
Secondly, it should be borne in
mind that the efficacy of prayer does not mean that every
object for which a man prays to the Divine Being should
be immediately attained. This is made clear by the Holy
Quran itself: "Him you will call upon, so He clears away
that for which you pray if He pleases" (6:41); so that
every object prayed for may not be attained. And again:
"And We will most certainly try you with somewhat of fear
and hunger and loss of property and lives and fruits"
(2:155); so that trials and hardships must be undergone
even by the faithful, and they must be prepared to suffer
every kind of loss. But just as the efficacy of a
medicine cannot be denied because it does not prove
efficacious in all cases, so the efficacy of prayer
cannot be denied on this ground.
231. This description of the
mutual relations of husband and wife, and mutual comfort
they find in and the protection they afford to each
other, is unsurpassed in beauty.
232. All that the reports
narrated in connection with this verse show is that the
Muslims at first thought that it was illegal to go in to
their wives, even at night time, on the days during which
they kept fasts, but this practice, which, according to
AbM, was adopted from the Christians (Rz), was, at any
rate, according to the unanimous opinion of all
commentators, not based on any Quranic revelation, the
only revelation on this point being the one given in this
verse, which pointed out the error of the view and
removed the rigour under which the Muslims had placed
themselves.
233. Khait originally
means, thread, but is not limited to that use. The
Khait al-raqbah (lit. the thread of the
neck) means the spinal cord of the neck (S.
QLL). And Khait Minassubh is also said to signify
a tint of the dawn (TA-LL). Hence you say,
Tabayyanal Khait minal Khait, i.e., The night
became distinct from the day (TA-LL). Hence
Al-khait al-abyaz signifies the whiteness of the
dawn and Al-khait al-aswad, the blackness
of the night (LL); so here the break of the dawn is
meant, after which no food or drink should be taken till
sunset.
234. By this is meant those
who cut themselves off from all worldly connections
during the last ten days of the month of Ramazan, passing
day and night in the mosques. This practice is known as
Itikaf. But it is voluntary and not
obligatory.
235. The injunction to
abstain from illegally taking other men’s
property is a fitting sequel to the injunction
relating to fasting, for by fasting a man abstains from
using what he has a legal right to, simply in obedience
to Divine commandments. Fasting, in fact, enables a man
to control his passions, and once the passions are
mastered, the greed for illegally acquiring what belongs
to others will also vanish.
Selections from the
Bukhari:
The following on the subject
of fasting has been culled from Bukhari, the most reliable
book of the Prophet’s traditions:
1. When the month is that of
Ramazan, the gates of Heaven are made wide open, and the
Satan is bound in chains.
2. Commence fasting after seeing
the new moon of Ramazan, and cease fasting after seeing
the new moon of Shawwal. If it is cloudy, fast for thirty
days.
3. Says Abdullah bin Abbas: "The
Holy Prophet was foremost of all in doing good to others,
but during this month his generosity was even
greater."
4. One who abandons not deception
and telling lies, then Allah does not need his keeping
himself from eating and drinking. Allah says: "Every one
does good deeds for himself, but he fasts for My
(God’s) sake, and I alone can reward
him."
5. Fasting shields from sin. When
fasting, let no one speak foul words, nor let him be
boisterous. If he hears any one speaking foully to him,
or using force against him, let him content himself
with saying, "I am fasting."
6. If there be one unmarried, and
in fear of yielding to evil passion, let him
fast.
7. Let none fast on the day or two
days preceding the month of fasting. But let one fast who
is in the habit of fasting on a certain day, which
happens to come before the month of Ramazan.
8. In the Quran Khait-al-abyaz
means the light of dawn, and khait-al-aswad
means the darkness of the night.
9. Let no one cease eating his
early morning meal when he hears Bilal calling to prayer.
Hazrat Bilal, a Companion of the Holy Prophet, used to
call to prayer. Sometimes he gave the call for morning
prayer before time, which induced some to begin their
fast; hence the saying.
10. To partake of the early morning
meal (before fasting) is mustahab (desirable), not
wajib. (obligatory).
11. If one fasting pours water in
his nose which passes down the throat, and he cannot emit
it, his fast is not broken.
12. A feeling like sea-sickness
does not break the fast, as something is discharged, not
taken in.
13. The fast is broken by that
which is swallowed, not by that which is given
out.
14. When the night turns its back
on this side, i.e., the east, and when day turns its back
on that side, i.e. the west, and the sunsets, it is the
time of breaking the fast.
Fasts other than
those of the Ramazan:
1. Says Lady Aishah: "The
Holy Prophet did not fast in any month more than in that
of Shaban (besides Ramazan), and used to fast during the
whole of this month. He used to say; "Do good to the
extent of your ability only."
2. Says Abdullah bin ‘Amr bin
As: "The Holy Prophet addressed him, saying:
‘Abdullah, I have heard you fast in the day, and
spend the night standing in prayer. Do not do so to such
an extent. Keep fasts, and give yourself relief from it
as well. Say prayers, but sleep as well: for your body
and your eyes have a claim (to be properly taken care of)
on you, just as your wife and your guests have a claim on
you. Fast not more than three days in one month, for
every good deed is rewarded tenfold.’ The Prophet
added: "Fast like the Prophet David, and do not excel him
in this. ‘How did he fast?’ I asked. ‘He
fasted on alternate days,’ was his
reply."
3. Let none of you fast on Fridays,
excepting when you are fasting on the two days,
viz., the one preceding and the other following
it.
4. The Holy Prophet forbade fasting
on Eid-ul-Fitr and Eid-ul-Azha days.
Laila-tul-Qadr:
1. Seek for it in the odd
nights of the last ten nights of the Ramazan.
2. The Holy Prophet went into
Itikaf, during the last ten days of Ramazan.
3. One may go into Itikaf even for
a night.
4. A wife may see her husband in
Itikaf (and no more).
Top
Books
Section
> Ramazan or the Month of Fasting by Khwaja Kamal-ud-Din
Sahib
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