Each year in Ramadan, millions of Muslims around the world observe one of their religion’s most sacred practices, fasting (Swam). During this month, Muslims refrain from eating any food, drinking any liquid, smoking and engaging in any sexual activity from dawn to sunset. They also try to abstain from vices in favor of spirituality and seeking closeness to Allah. Here are some spiritual and social facts about fasting, you might find new:

1. The Physical Aspect of Fasting (Sawm) is a Way to Reach Spiritual Growth

Wouldn’t it be easier for you to refrain from unlawful acts when you deliberately avoid doing things which are lawful for you on normal days? Despite its physical benefits, fasting is much beyond mere abstention from foods, drinks and other physical wants. In fact, we have fully observed the practice of fasting only if we also keep your tongue, ears, eyes, hands, feet and all our other organs away from sin. So, fasting would be the most helpful if our soul also refrains from worldly desires [i].

“There are many people who get nothing out of their fasts but hunger and thirst, and many more who get nothing out of their night prayers but exertions and sleepless nights.” [2]

2. Fasting (Sawm) Teaches us to Be Patient

Patience is one of the most important virtues in Islam. Muslims have always been advised to learn and develop this characteristic in different aspects of their life. There are many verses in the Quran and narrations about the significance of patience. the Holy Quran says: “O you who have faith! Take recourse in patience and prayer; indeed, Allah is with the patient” (2:153). It is also narrated from Prophet Muhammad (PBUH&HP) that: “Faith is composed of two halves: One half is patience and the other is gratitude” [3]

As through fasting, we endure the pains of thirst and food deprivation patiently. We can also practice self-control and tolerance in other situations.

3. Fasting (Sawm) is Good for Health

Many studies have shown that fasting can have many health benefits. These include lower blood pressure, reduced cholesterol, reduction in blood sugar levels, detoxification of the body, and brain and Alzheimer’s disease prevention, etc. [4]. That is why fasting has now become one of the most popular diet trends around the world. Prophet Muhammad (PBUH&HP) says: “fast to be healthy” [5]

4. Fasting (Swam) Brings about Inner Peace

When fasting, we focus more on our inner self. We try to free ourselves from worldly desires, which makes us achieve contentment, happiness and inner peace.

5. Allah Bestows His Favors upon the People Who Observe Fasting (Sawm)

One aspect of God’s favor upon the fasting person is that his/her request will be always fulfilled by Him. Prophet Muhammad (PBUH) has said: “The invocation of the fasting person will never be rejected” [6]. It is also narrated from Imam Ali (AS): “The sleep of the fasting person is worship, and his/her silence is deemed as glorifying, his/her prayer is answered and his/her good deeds are multiplied” [7].

6. Fasting (Sawm) Makes us Experience How it Feels to Be Poor

By forbidding ourselves from eating, we begin to feel, although to a small extent, the pain of poverty a countless number of our fellow human beings suffer from. And this taste of hunger will make us feel we are all equals in one way or another. That is, when we will most probably have mercy on the poor and give in charity to support them.

What’s more, fasting, in a different sense, is a reminder of the deprivation we will undergo on the Day of Judgement.

7. Fasting (Sawm) Can Strengthen the Social Ties

Fasting is a manifestation of the Islamic unity. Muslims around the world start and end fasting nearly the same day. They also make visitations and gather together to break their fast, at Iftar. Inviting friends and relatives for Iftar is so recommended in Islam introducing it as one the most rewarding acts in Ramadan. “The reward of giving Iftar to a fasting person is the same as the reward of fasting.” [8] This enhances friendship and family ties among members of the Muslim community. It also brings them kindness, brotherhood, sympathy, compassion, and love, as well.

8. Fasting (Sawm) Leads to Salvation

In a rather spiritual sense, fasting will grant us protection from the wrath of Allah and lead to salvation from hellfire in the hereafter. Prophet Muhammad (PBUH&HP) has said: “Fasting is a shield that protects against hellfire” [9].

There is still more to fasting than the eight above-mentioned points. fasting is actually one the most important practices the religion of Islam has been built upon. In short, it is a sign of faith, to see which one of us is sincerely obedient to Allah. It is a way to renew our faith in Allah. To be more observant of our deeds, to get in touch with our inner self and our Creator once again. What other lessons do you think we can learn from Ramadan?

Notes:

[i] Imam Ali (AS): “The most advantageous form of fasting is the abstinence of soul from worldly desires” [1].

References:

1. Tasnif al-Ghurar al-Hikam. Wa Durar al-Kilam, p. 176, Hadith 3346
2. Nahjul Balagha (Peak of Eloquence), Sobhi Saleh, p. 495, Saying. 145
3. Nahj al-Fasaha, Hadith 1070
4. Health Benefit
5. Nahj al-Fasaha, p. 547, Hadith 1854
6. Nahj al-Fasaha, p. 547, Hadith 1856
7. Da’wat, p. 27, Hadith 45
8. Muhammad ibn Ya'qub al-Kulayni, Kitab al-Kafi, vol.4, p.68, hadith no.1. 
9. ibid, p. 62.

 

When it comes to how Islam was spread universally, we hear from many that Islam was spread by sword and bloodshed. However, studying the conduct and manner of all the prophets,  and especially Prophet Muhammad (PBUH&HP), in inviting people to Allah unveils the truth about this issue.  

When one decides to start a revolutionary cultural movement, he/she needs to plan for different aspects of this movement. The most important thing is the message he/she wants to convey to the audience. After that, he/she comes to how to spread this message in a way that can be vastly heard, and then it’s time to discover how the message should be said and conveyed to attract the audience. This is the most primary rule in media studies, and prophets in their era were well-aware of these rules and if they needed help regarding techniques and concepts, they received guidelines from Allah to help them spread their message in the most influential way. 

The messages that prophets were going to convey to people were revealed to them by God Allah. The question ‘“how to spread this message” is discussed as a method of invitation. And the question ‘how to make the words influential’ is discussed under the title of manners of invitation in this article. 

The mission of Prophet Muhammad (PBUH&HP)

Allah (SWT) highlights the mission of His Prophet (PBUH&HP) as follows: 

“O Prophet! Indeed We have sent you as a witness, as a bearer of good news and as a warner. And as a summoner to Allah by His permission, and as a radiant lamp.” (33: 45-46)

In this verse, the Prophet (PBUH&HP) is introduced as a “witness” [1]; a person who is present in his society and observes the problems and challenges of people on one hand, and as a person who has the best capability to testify the truth about Allah, His creation, and the hereafter on the other.   

He has the responsibility to invite people to Allah, inform and remind them of the mercy and blessings of their lord and warn them of what is harmful to them. He, as a “radiant lamp” lightens the path of his people toward prosperity. [1].

The methods

But, has God Allah provided His prophet Prophet ((PBUH&HP) with any methods to help him guide people?

In some verses of the Quran Allah (SWT) provides the Prophet (PBUH&HP) with the following methods: 

“Invite to the way of your Lord with wisdom and good advice and dispute with them in a manner that is best...” (16:125)

  Inviting with wisdom

Using this verse, the first step in inviting people to God Allah is to use correct wisdom and reasoning, and since the mission of the Prophet of Islam (PBUH&HP) is to awaken thoughts and ideas and to flourish rational treasures, the best way to achieve this goal is to use logic and reasoning. [2] This method is mostly used for those intellectual people of the society. 

1- Inviting with good advice

The verse introduces “good advice” as a method for communicating with the audience who have softer hearts. “Good advice” is the method in which good deeds are reminded and expressed in such a way that the listener's heart is softened by hearing that expression and, as a result, surrenders. Therefore, for some audience gentle speech is more effective than logical arguments. [4]

2- Inviting with dispute

However, for a group of audience who are stubborn and have prejudice on their ideas, the Quran suggests the method of dispute and argument in a way that is best. 

The definition of “best despite” can be best understood when recognizing what is a wrong dispute. A wrong dispute or argument as described by Imam Sadiq (AS) is “a disgraceful, immodest argument to deny a right, or to accept a falsehood, as a result of your own intellectual weakness, or to do so as a result of the abuse of a rival's intellectual weakness.” [5] 

Therefore, the best dispute is the one in which both parties listen to each other with the intention of learning from and informing each other, and accepting the truth and justice even if it is against our mindset.

3- Based on awareness

In another verse of the Quran Allah (SWT) Commands His prophet Prophet (PBUH&HP) to: 

“Say, ‘This is my way. I summon to Allah with insight—I and he who follows me. Immaculate is Allah, and I am not one of the polytheists.’” (12:108)
In fact, the Prophet of Islam (PBUH&HP), by the command of GodAllah, determines his religion and method to invite all people to this path out of awareness and insight. The followers of the Prophet (PBUH&HP) must also invite the people to the divine religion with awareness and insight.

The manners of prophet Muhammad (PBUH&HP)

Apart from all the methods that Prophet Muhammad (PBUH&HP) knew them well, it was his manner that attracted people to him and his message. 

Mercy to mankind

As Allah mentions in the Quran, Prophet Muhammad (PBUH&HP) was sent to humanity as a mercy and blessing: 

“We did not send you but as a mercy to all the nations.” (21:107) 

Although the great manner and behavior of Prophet Muhammad (PBUH&HP) has been admired in the Quran [6], the difficulty of his mission in interacting with people has been so great that Allah puts mercy and gentleness in his heart: 

“It is by Allah’s mercy that you are gentle to them; and had you been harsh and hardhearted, they would have surely scattered from around you. So excuse them and plead for forgiveness for them, and consult them in the affairs, and once you are resolved, put your trust in Allah. Indeed Allah loves those who trust in Him.” (3:159)

This verse shows that his kind attitude and his sympathy with people has been one of the main tools he used in inviting people to God.Allah.

From among people

Other absorbing characteristics of Prophet Muhammad (PBUH&HP) are mentioned in another verse of the Quran: 

“There has certainly come to you an apostle from among yourselves. Grievous to him is your distress; he has a deep concern for you, and is   most kind and merciful to the faithful.” (9:128)

The verse emphasizes on the fact that the prophet Prophet (PBUH&HP) was one of the people, not considering himself higher than them. He was a man who was so compassionate to the people, and his mind was all concerned about their problems and their life in this world and in the hereafter. 
Although this verse ends with the phrase that he was kind to faithful people, another verse of the Quran shows that he tried so hard to guide and help the unfaithful. So much that Allah (SWT) told him 

“you are liable to imperil your life [out of distress] that they will not have faith.” (26:3)

In sum, the Prophet of Islam (PBUH&HP) used all correct logical, psychological, scientific, and behavioral methods to invite people to truth and the soul of his merciful invitation still flows all over the world through the hearts of the truth-seekers.

References: 

1. Tabatabaei, M.H, Tafseer-e Al-mizan, http://www.aviny.com/quran/almizan/jeld-16/mizan-17.aspx
2. Jawadi Amoli, Abdulllah, ‘the Prophet of Islam’s Conduct and manner in inviting to truth’, Pasdare-e Eslam Magazine, No. 296, (2007, July)
3. ibid
4. ibid
5. Muhammad-Baqer Majlesi, Bihar al-Anwar , vol.70, p. 402. 
6. The Quran (68:4), Surah Qalam , verse, 4