By: Humera Sultana
RIYADH: Each and every fundamental of Islam has strength of its own and the forte of Fasting in Ramadan, which constitutes one -fourth of the faith, is forbearance and sacrifice. None knows the physical, mental and spiritual state of a fasting person except Allah. It’s one of the most beloved acts of a Muslim for Allah because it’s done only for the sake of Allah.
To begin with, the object of fasting of the common or the lowest level is to put a restraint on the passions of sex and the abdomen, while the fasting of the most superior category has for its object the distillation and purification of the heart and mind, and to guard it from deviating from Allah and to secure complete submission to Him. Even a little inclination towards worldly temptation- however legitimate – is incompatible with this most superior category of fasting. But worldly tendencies which are conducive to righteous objective are, however, exceptional. It is said that even if one be anxious and mindful about the breaking of the fast in view of ones meagreness of means, one’s observance of the fast will become blemished, for it evinces lack of faith in Allah as the Sustainer and Provider. But to this category belong the prophets and the righteous (siddiqun, to use the Quranic terminology), and the stage is not attainable by all.
The fasting of the next category warrants the guarding of one’s limbs from all sorts of indecencies, so that mere abstention from food and sexual passion is not enough. This category of fasting embodies the following six observances: The first is the protection of one’s eyes from glances which might distract one’s mind from God and, in particular, from stimulants and lustful sights. According to the Prophet Muhammad, an evil glance is a devil’s arrow dipped in poison, and to guard against it, is to relish the sweetness of divine faith. On the authority of Anas, the Prophet is reported to have said that there are 5 things which nullify fasting, namely, falsehood, detraction, back biting, false swearing, and lascivious glances.
The second constituent of the observance of fasting pertains to the protection of the tongue against loose and extravagant talking. One need either engage oneself in spiritual contemplation or should recite the Qur’an or observe silence. Indulgence in quarrels and controversy is undesirable. According to some ‘Ulama, even false talking and backbiting need to be avoided. It is narrated in a tradition that two women who had undertaken a fast became acutely affected with thirst and sought the permission of the Prophet (pbuh) to break the fast. The Prophet (pbuh) sent for a cup and bade them vomit therein. Each of them vomited a clot of blood. The Prophet (pbuh) then explained to people who were struck with astonishment that these women who had started their fast with wholesome edibles had spat blood because during the fast they had indulged in backbiting so that the things they vomited were the flesh of those at whose back and of whom they had spoken ill.
The third observance pertains to the ear, being abstention unworthy of hearing, because a thing which is not worthy of talking is unworthy of hearing, in as much as the hearer and speaker of detraction and lie are guilty alike.
Fourthly, you need to guard your hands, feet and all other limbs against unseemly behaviour. One who partakes of ill-mannered behaviour, in spite of fasting is like unto one who is sick and abstains from fruits, but is nevertheless prepared to take poison.
Fifthly, breaking of the fast must not be with forbidden and suspicious edibles, and should also be moderate in quantity. To eat in excess in a mood to avenge and compensate is to kill the very object of the fast, namely, taking the edge off desires and passions. Taking meals in excess and in variety, instead of curbing the passion, becomes a source of its enhancement. Moreover, there cannot be, the required cleansing of the heart so long as the stomach remains full. According to a precept of the Prophet (pbuh) , one should not take a siesta for long hours so that the pangs of hunger or thirst may go unfelt. Also, since over eating makes one sleep, one may not be able to say the night prayers. On that score, the Prophet is reported to have said that no vessel is worse than a stomach filled up.
Sixthly, after the breaking of the fast one should find his heart full of Divine awe and submission, because one cannot be sure whether ones observance of the fast has met its purposeful end so as to be acceptable to Allah. Once Hasan Basri happened to pass by people; busily engaged in mirth and joy. Seeing them in this joyous mood he remarked: “the month of Ramadan is like a racing field, wherein people are engaged in a competition of righteous deeds, and in which one group of people is seen to excel the others. How unfortunate are those who ignorantly rejoice! For rejoicing is meant only for those who have been honoured with the acceptance of their duty’s observance, and sorrow is for those who have met with rejection.”
This remark of Hasan Basri clearly shows that mere abstention from food and drink is a spiritless form, the underlying object of fasting being the angelic transformation of life. Passion, sexual or otherwise, is beastly. This accounts for the gulf between an angel and an animal. A man overwhelmed with passion is nearer to an animal than to an angel; conversely, a man with subdued passions is more angelic and hence nearer to God- that being the summum bonum of fasting.
Biblio
Ghazali on Fasting -Islamic Review
Ihya Ulum Din –Imam Ghazali
Dr. Humera Sultana teaches English Literature at Imam Muhammad Bin Saud University at Riyadh, Saudi Arabia. Besides having a doctorate in English Literature, she has a Master’s in Islamic Studies from Osmania University. She is the author of Musings, a rare collection of her very own 500 quotations; inspired by life and Whispers of a Soul, a collection of her own poems.
