THE SIGNIFICANCE OF FASTING(SAWM) IN ISLAM

Another unique moral and spiritual characteristic of Islam is the prescribed institution of Fasting. Literally defined, fasting means to abstain “completely” from foods, drinks, intimate intercourses and smoking, before the break of the dawn till sunset, during the entiremonth of Ramadhan, the ninth month of the Islamic year. But if we restrict the meaning of Islamic Fasting to this literal sense, we would be sadly mistaken.

When Islam introduced this matchless institution, it planted an ever growing tree of infinite virtue and invaluable products. Here is an explanation of the spiritual meaning of the Islamic Fasting :

It teaches man the principle of sincere love; because when we observes the Fasting, he does it out of deep love for God. And the man, who loves God truly, is a man who really knowsw hat love is.

It equips man with a creative sense of hope and an optimistic outlook on life; because when he fasts he is hoping to please God and is seeking His Grace.

It embues man with a genuine virtue of effective devotion, honest dedication and closeness to God; because when he fasts he does so for God and for His sake alone.

It cultivates in man a vigilant and sound conscience; because the fasting person keeps his Fast in secret as well as in public. In fasting, especially, there is no mundane authority to check man’s behaviour or compel him to observe the Fasting. He keeps it to please God and satisfy his own conscience by being faithful in secret and in public. There is no better way to cultivate a sound conscience in man.

It indoctrinates man in patience and unselfishness; because when he fasts, he feels the pains of deprivation, but endures petiently. Truly this deprivation may be only temporary, yet there is no doubt that the experience makes him realize the severe effects of such pains on others, who might be deprived of essential commodities for days or weeks or probably months together. The meaning of this experience in a social and humanitarian sense is that such a person is much quicker than anybody else in sympathizing with his fellow men and responding to their needs. And that is an eloquent expression of unselfishness and genuine sympathy.

It is an effective lesson in applied moderation and will power. The person, who observes his Fasting prop[erly, is certainly a man, who can discipline his passionate desires and place his self above physical temptations. Such is the man of personality and character, the man of will power and determination.

It provides man with a Transparent Soul to transcend, a clear Mind to think and a light Body to move and act. All this is the never failing result of carrying a lght stomach. Medical instructions biological rules and intellectual experience attest to this fact.

It shows man a new way of wise savings and sound budgeting; because normally when he eats less quantities or less meals he spends less money and effort. And this is a spiritual semester of home economical and budgeting.

It enables man to master the art of mature adaptability. We can easily understand the point, once we realize that Fasting makes man change the entire course of his daily life. When he makes the change, he naturally adapts himself to a new system and moves along to satisfy the new rules. This, in the long run , develops in him a wise sense of adaptability and a self-created power to overcome the unpredictable hardships of life. A man, who values constructive adaptability and courage, will readily appreciate the effects of Fasting in this respect.

It grounds man in discipline and healthy survival. When a person observes the regular course of Fasting in consecutive days of the holy months of the consecutive years, he is certainly applying himself to a high form of discipline and a superb sense of order. Similarly, when he relieves his stomach and relaxes his digestive system, he is indeed insuring his body, not to mention the soul, against all harm, thet results from stomach overcharge. In this manner of relaxation, he may be sure that his body will survive free from the usual disorder and break, and that is soul will continue to shine purely and peacefully.

It originates in man the real spirit of social belonging, of unity and brotherhood, of equality before God as well as before the law. This spirit is the natural product of the fact that when man fasts, he feels that he is joining the whole Muslim society in observing the same duty in the same manner at the same time for the same motives to the same ends. No sociologist can say that there has been at any period of history anything comparable to this fine institution of Islam. People have been crying throughout the ages for acceptable belonging, for unity, for brotherhood, for equality, but how echoless their voice has been, and how very little success they have met! Where can they find their goals without the guiding light of Islam ?

It is a Godly prescription for self-reassurance and self-control, for maintenance of human dignity and freedom, for victory and peace. These results never fail to manifest themselves as a lively reality in the heart of a person, who knows how to keep the Fasting. When he fasts in the proper manner, he is control of himself, exercises full command over his passions, disciplines his desires and resist all evil temptations. By this course, he is in a position to reassure himself, to restore his dignity and integrity and to attain freedom from the captivity of evil. Once he obtains all this, he has established inner peace, which is the source of permanent peace with God and consequently, with the entire universe.

Now, someone may be tempted to raise the objection : If this is the case with the Islamic institution of Fasting, and if this is the picture of Islam in this aspect, why are the Muslims not living in a utopia : To such objection we can only say that the Muslims have lived in and enjoyed a utopia in a certain epoch of their history. The realiztion of that utopia was a phenomenon of a unique achievement in the history of man. We say unique, because no religion or social system other than Islam has ever been able to realize its ideals in reality. The utopia of other religions and social systems has always remained in the category of theories or wishful thinking and dreams – sometimes clear, sometimes vague, sometimes near, most of the time far. But the utopia of Islam was realized and put into practice and production at full capacity. In a human and practical sense, this means that the utopia of Islam can be reestablished once again right here on this earth, and that it is raised on solid foundations and practicable principles.

The reason why the Islamic utopia is not being established nowadays is manifold and easily explicable. But to restrict our discussion to the institution of Fasting, we may say that many Muslims, unfortunately for them, do not observe the fast or, at best, adopt the attitude of indifference. On the other hand, most of those, who observe it, do not realize its true meaning and, as a result, derive very little benefit out of it or, in fact, no benefit at all. That is why the Muslims of today, on the whole, do not enjoy the real priveleges of Fasting.

Again, someone else may say that what is calimed about the Islamic Fasting is also true of other types of Fasting like the Jewish Passover, the Christian Lent, the Gandhian Type, etc. Why, then, do the Muslims makes this arbitrary claims about their type of Fasting ?

To such a person and to all others like him we direct our appeal. It is against our religious principle and our morals as Muslims to defame any prophet of God, or reject any truth, or falsify any Divine religion. Other people do feel free to commit these irresponsible offences, but we Muslims do not ; because we know that once we plunge into this low level f morality or rather immorality, we are virtually out of the ranks of Islam.

We do also know that the institution of Fasting is as old as history itself, and that it was prescribed by God for the people before Islam aas it has been prescribed by Him for the Muslims. But we do not know – and we do not believe that many people know – the exact form or the proper manners in which God prescribed those other types of fasting. However, we may, for the sake of the truth and enlightened curiosity, substantiate our contentions by comparing this institution of Islam with the other.



THE PERIOD OF FASTING

It has already been indicated that the period of obligatory Fasting is the month of Ramadhan. The daily period of observance starts before the break of the dawn and ends immediately after sunset. Normally there are accurate calendars to tell the exact time, but in the absence of such facilities, one should consult one’s watch and the sun’s position, together with the local newspapers, weather bureau, etc.

The Fasting of Ramadhan is obligatory on every responsible and fit Muslim (Mukallaf). But there are other time when it is strongly recommended, after the Traditions of Prophet Muhammad (peace be upon him). Among this times are Mondays and Thursdays of every weeks, a few days of each month in the two months heralding the coming of Ramadhan, i.e., Rejab and Sya’aban, six days after Ramadhan following the ‘Eid ul-Fitr Day.

Besides, it is always compensating to fast any day of any month of the year, except the ‘Eids Days and Fridays when no Muslim should fast. However, we amy repeat that the only obligatory Fasting is That of Ramadhan – which may be 29 or 30 days, depending on the moon’s positions. This is a pillar of Islam, and any failure to observe it without reasonable excuses is a severely punishable sin.

Knowing that Fasting can do for man, God has enjoined, as an alternative, the fast of three days on anyone who breaks an oath. Similarly, if someone declares his wife as forbidden for him as his mother – an old pre-Islamic custom, he must pay for his carelessness and irresponsibility. To expiate for this sin he has, an alternative, to observe the fast of two consecutive months. (Qur’an, 2:183 – 185; 5: 92; 58: 14)


WHO MUST FAST?

The Fasting of Ramadhan is compulsory upon every Muslim, male or female, who has these qualifications :

Ø To be mentally and physically fit, which means to be sane and able.

Ø To be of full age, the age of puberty and discretion, which is normally about fourteen. Children under this age should be encouraged to start this good practise on easy levels, so when they reach the age of puberty, they will be mentally and physically prepared to observe the Fasting.

Ø To be present at your permanent settlement, your home town, your farm, your business premises etc. This means not to be travelling on a journey of about fifty miles or more.

Ø To be fairly certain that the Fasting is unlikely to cause you any harm, physical or mental, other than the normal reactions to hunger, thirst, etc.


GENERAL RECOMMENDATIONS

It is strongly recommended by Prophet Muhammad (peace be on him) to observe these practices, especially during Ramadhan :

Ø To have a light meal before the break of the dawn, known as Suhoor.

Ø To eat three dates and have a drink of water right after sunset, saying this prayer : Allahumma laka sumna wa ala rizqika aftarna (O God! For Your sake we have fasted and now we break the fast with the food You have given to us ).

Ø To make meals as light as possible because, as the Prophet put it, the worst thing man can fill in his stomach.

Ø To observe the supererogatory prayer known as Taraweeh.

Ø To exchange social visits and intensify humanitarian services.

Ø To increase study and recitation of the Quran.

Ø To exert the utmost in patience and humbleness.
To be extraordinary cautious in using the sense, the mind and, especially, the tounge; to abstain from careless and gossipy chats and avoid all suspicious motions.