Ramadan is the ninth month of the Islamic calendar, observed by Muslims worldwide as a month of fasting, prayer, reflection and community. In this holy month Muslims fast from the food, drink, smoking, and sexual activity, and other specific activities drawn by Islam between dawn to nightfall until when the evening adhan is sounded in order to practice abstaining. There is definitely a higher purpose beyond not eating or drinking behind fasting. Fasting is one of the Principles of Islam, a religious duty commanded by Allah. Muslims who obey such commands or duties are said to receive thawab* each time for each good deed and receive redemption in the afterlife. Today we are going to discuss the real philosophy behind this Principles but at first, let us see some of the Quran verses pointing to fasting and its place in Islam.
O you who have believed, decreed upon you is fasting as it was decreed upon those before you that you may become righteous –
(The Holy Quran 2:183)
Also:
The month of Ramadhan [is that] in which was revealed the Qur'an, a guidance for the people and clear proofs of guidance and criterion
(The Holy Quran 2:185)
This principle is often emphasized in the principles of Islamic jurisprudence “The basis for the formation of all religious and divine rules is the interests and corruptions that philosophy is its cause”.
The second surah of The Quran (Al-Baqarah) clearly telling us the purpose of the act of fasting, talks about Divine bowing (verse 185), thanksgiving (verse 185), Benefiting from divine help (verses 45 and 153), benefiting from Allah (verse 184), attaining piety (Verse 183) and victory and success in deeds (verses 45 and 153) are among the wisdom and goals of fasting. We will discuss them deeply now:
Fasting has other benefits and effects, the most important one is identifying the sincere; Because fasting means abstaining from drinking and eating and sexual pleasures as well as other prohibitions, it is very difficult for many people who cannot wash their hearts of material pleasures and are only humble and submissive who give up by divine command. Therefore, it can be said that fasting is one of the most important divine tests through which sincerity can be recognized. Imam Ali (AS) says about this function of fasting: Allah made fasting obligatory in order to test the sincerity of the people. (1) Also, Lady Fatemeh (AS) says about the role of fasting insincerity: Allah has made fasting obligatory in order to establish sincerity. (2)
Other functions of fasting include the element of empathy; Because the fasting person understands the difficult conditions of others by fasting, and because of the suffering he suffers during the fast, he feels the suffering of the poor deeply now. Creating similar conditions and assimilating the living space with the lives of the poor, in the most important dimension, namely the lack of food and drink and other pleasures, causes a feeling of sympathy and provides the ground for financial benevolence and charity. Some rich people, for various reasons, including illness or intentionally not fasting, have to pay atonement, so one of the purposes of fasting is to reach a part of the wealth and property of the rich to the poor so that at least the life of the poor is provided and the level of class distance becomes slightly lower.
we can also refer to this wisdom that Imam Sadigh (AS) has stated about the obligation of fasting: Allah has made fasting obligatory so that the rich and the poor become equal (3) Imam Reza (AS) also says about this matter: People are commanded to fast in order to understand the pain of hunger and thirst, and through it to find the poverty and misery of the Hereafter. (4)
Another wisdom mentioned in the narrations for fasting is zakat of the body. In the sense that zakat is for everything; That is, just as it is zakat for property, which by paying for it provides the ground for proper growth and development of the body. Prophet Mohammad (PBUH&HP) said: Zakat is for everything and zakat on the bodies is fasting. (5) Also, our dear Prophet (PBUH&HP) said: Fast to stay healthy (6)
Medical research has proven today that fasting has a very effective role in eliminating diseases, especially cancer; this is because the lack of nutrients in the body has the first effect on cancer cells and dries out their roots. Therefore, in order to have a healthy body and all the organs of the body to work properly, we must accept fasting as a treatment and use it for the proper development of our body.
In the teachings of Islam, Jihad, especially its military one, has been set as a standard for other tasks due to its difficulty to achieve. Therefore, matters such as gaining halal, marrying well, and the like are considered and measured as jihad. Fasting is a difficult and arduous task because it is even permissible to step on carnal pleasures. Fighting against carnal desires and confronting erotic issues is one of the most important jihads known as the Great Jihad; and it is more difficult to fast in the heat of summer and under the sun and with work and labor. Such a fast is one of the best examples of deeds from the ideals of Prophet (PBUH&HP) that he said: Fasting in the heat is jihad. (7)
Imam Sadegh (AS) also says about fasting in extreme heat: Whoever fasts for Allah on a very hot day and becomes thirsty, Allah will appoint a thousand angels to touch his face and give him the good news until he breaks his fast. (8)
Achieving true fasting means that not just a person's body and tongue fasting, but also his heart and mind are fasting. Imam Ali (AS) says in expressing the best types of fasts: The fast of the heart is better than the fast of the tongue, and the fast of the tongue is better than the fast of the belly (9). So, in the real fast, all the organs of a person must be fasting from sin and mistakes. It is also narrated from Lady Fatima (PBUH) that: What is the use of fasting for a fasting person who has not preserved his tongue, ears, eyes, and joints? ** (10)
There is no point in Islam that hasn’t been checked by wisdom higher than human ones. If there are acts in Islam that are hard or pointless in our sight, that means we can’t see their higher purpose. Islam is always fresh and never gets old like other religions and it seeks human redemption so follow its orders to find yourself in the righteous path
References:
- Nahj al-Balagha (verse 252)
- Bihar al-Anwar (96th volume – page 368)
- Man La Yahduruhu al-Faqih (second volume – page 43)
- Wasa'il al-Shia (4th volume – page 4)
- Al-Kafi (4th volume – page 62)
- Bihar al-Anwar (96th volume – page 255)
- Bihar al-Anwar (96th volume – page 257)
- Al-Kafi (4th volume – page 64)
- Exalted Aphorisms and Pearls of Speech (first volume – page 417)
- Bihar al-Anwar (93th volume – page 295)
* Thawab means punishment and has been used in both good and evil deeds of the human, and of course it is often used in good deeds.
**Lady Fatima (AS) has made a Denial interrogation in this narration of hers that it makes it more understandable
The responsibilities of a Muslim towards family, relatives and other Muslims in general, were already reviewed in an article. Here one's responsibility in Islam towards neighbors, friends, and enemies are discussed.
Doing good to neighbors is highly emphasized in Islamic teachings: “Worship Allah and … be good to … the near neighbor and the distant neighbor” (4:36). Prophet Muhammad (PBUH&HP) advised Imam Ali (AS) to honor the neighbors, even if they are disbelievers (Kafir) [1]. Imam Ali (AS) said that Prophet Muhammad (PBUH) used to invite repeatedly to doing good to neighbors such that we thought he (PBUH) was going to consider an inheritance for them [2].
To honor them in their presence, and to help and care about them when they are absent [3]. It includes visiting neighbors when they are sick, to assist their funeral, and to offer them your tasty meals that smell good [4];
To keep their secrets. It means that not to look for their faults and errors. And, if ever you become aware of some of their faults, do not reveal them but try to conceal their deficiencies [3];
Do not leave neighbors alone in difficulties [3]; e.g., help them in case of financial needs [4];
Do not be jealous of them if God grants them some blessings [3];
Ignore their errors to yourself and forget about them. If ever they do wrong to you unintentionally, be patient and in peace with them [3];
Do not let others talk behind their back and reveal the deficiencies of your neighbors here and there [3].
Giving priority to the neighbors. It is narrated from Imam Hassan (AS) that Lady Fatima al-Zahra (AS) used to pray firstly for the neighbors and then for members of the family [5].
According to Imam Sadiq (AS), having good behavior and interaction with neighbors increases the provision (Rizq) [6]. Prophet Muhammad (PBUH) advised to respect neighbors as much as one should respect his\her mother [6] and he (PBUH) said: “God bless whoever does good to his\her neighbors” [7]. On the contrary, whoever sleeps peacefully at night while one of the his\her neighbors is hungry, God will deprive him of his blessings on the judgment day [8]. The same will happen to whoever annoys his\her neighbors [1].
Take your time and think about these attitudes towards the neighbors. Life will be surely much agreeable and peaceful if we improve our social interactions with our neighbors within the Islamic framework.
Having a good companion is known as a blessing; on the contrary, a bad one is like a disaster [9]. Friends and companions have certain rights one over the other including:
To interact with them with generosity as much as you can, otherwise, be fair to them [3];
To be smiling when you meet them and to receive them modestly [3];
To respect them as they respect you [3];
To be the first one who does good to the other one, otherwise, try to compensate properly [3];
To help them in difficulties and whenever they are in need, as Imam Ali (AS) advised to [10];
To hold them in great affection according to Imam Ali (AS) [11];
Not to reveal their deficiencies and mistakes;
To encourage them in obedience to God and to prevent them from committing sins [3];
To be honest with them and not to cheat [3]; e.g., nor to talk behind their back neither to reveal their deficiencies and to guard their secrets;
To be trustworthy whenever they rely on you [3].
The enemy here means a person whom one is in conflict with. There are some recommendations in Islamic resources on how to treat enemies and what is one's responsibility in Islam towards them:
To be fair with them [12]. According to Imam Sadiq (AS), a real believer (Mu'min) does not oppress his\her enemies [13];
To testify in favor of the enemies if they are right [14] even if your testimony is against yourself [3];
To keep the promises you made to your enemies [15];
To forgive and tolerate them, if possible [3]. According to Imam Ali (AS), there is a virtue in forgiving enemies [16];
To talk nicely and shortly with whoever you have complained of [3], to argue with them in a way that is best (16:125), and not to ignore their rights if ever you are wrong [3].
References:
- M. Shoueiri “Jami’ al-Akhbar”, p. 84.
- Shaykh al-Kulayni, “Al-Kafi”, vol. 7, p. 51.
- Imam Zayn al-'Abidin (AS), “Treatise On Rights (Risalat al-Huquq)”.
- responsibility towards others
- Shaykh al-Saduq, "Ilal Al-Shara'i", p. 181
- Shaykh al-Kulayni, “Al-Kafi”, vol. 2, p. 666.
- Shaykh al-Saduq, “Al-Amali”, p. 288.
- Shaykh al-Kulayni, “Al-Kafi”, vol. 2, p. 668.
- “Ghurar al-Hikam wa Durar al-Kalim”, T. 4719-4720.
- “Nahj al Balaqa”, p. 494.
- “Ghurar al-Hikam wa Durar al-Kalim”, T. 9665.
- Ibn Shu’bah, “Tuhaf al-Uqul”, p. 88.
- Shaykh al-Kulayni, “Al-Kafi”, vol. 1, p. 47.
- Shaykh al-Saduq, “Sifat al-Shia”, p. 24.
- “Nahj al Balaqa”, p. 53.
- “Ghurar al-Hikam wa Durar al-Kalim”, p. 435.
Feast of Fitr (Eid al-Fitr) is celebrated on the first day of Shawwal [i]. It marks the end of Ramadan, the month in which Muslims practice fasting (Sawm). This Feast (Eid) is considered one of the most prominent occasions in the Islamic calendar and is celebrated by all Muslims around the world. But what is it that makes this feast (Eid) a special day for Muslims?
“Eid” is derived from the verb “عَوَدَ: Avad’ah” in Arabic, which literally means “to go back”. In Islamic culture, days in which people have been relieved of hardships and catastrophes, and go back to good days of prosperity and happiness, are called Eid.
Two features make The First of Shawwal, Eid or as we call it the Feast of Fitr:
On this day, Muslims are again allowed to eat and drink, and the obligation to fast is lifted from them. In fact, the word “Fitr” literally means “beginning to eat and drink”. And “Iftar” means to start eating and drinking after some time. Now consider Eid al-Fitr something like daily Iftar, but on a greater scale. This is Iftar after a whole month of fasting.
Feast of Fitr (Eid al-Fitr) is a special day. A day that is chosen by Allah. After a month of submission to His will and doing what it takes to get nearer to Him, and win His satisfaction, now is the time to enjoy the outcome. Allah pardons our sins, spreads His forgiveness and rains down His blessings.
As He has promised in the Quran, “…forgiveness and a great reward” (35:33) are prepared for those who fast. This is, indeed, a blessing that comes true in this world. A pleasure that Muslims experience in this world, as well as Hereafter.
So why not be happy on this day? This is a new day for Muslims, in which they go back to the time when they had not committed any sins yet. Feast of Fitr (Eid al-Fitr) is a chance for them to start over.
To start fresh, one should put behind old habits, those actions that harmed one’s self or were harmful to others. Now that we are relieved from the burden of our mistakes, sins, and regrets, born again, pure and innocent, we should protect this gift dearly. From this day on, what counts is our future actions [ii].
On the day of Eid, Muslims are required to pay a certain amount of money if they can afford, that is called Zakat al-Fitr. Giving Zakat al-Fitr is obligatory, provided that the person him/herself is not poor. It marks the fulfillment of the act of fasting.
The amount of this kind of charity depends on the type of usual main food consumed by the believer during the year, which may be rice, wheat, barley, dates, etc. [2]. This amount is given to the poor people of the society or those who are underprivileged.
Feast of Fitr (Eid al-Fitr) is the realization of the lessons Muslims have learned during the 30-day fasting of Ramadan. Muslims give away part of what they consume daily of food or drinks to the poor and destitute. And they learn that in this world there are things that are far more important than bodily desires. That is humanity and the love for human beings.
Moreover, Ramadan is a time for Muslims to wash away themselves from the vices of this world. Similarly, Zakat frees the soul from the weakness of depending too much on material matters and thus, is a way to complete the effect of fasting.
Allah has given us the chance to become a new person and mark a turning point in our lives. Shouldn’t we be grateful for this reward? We praise Allah “for He has shown us the Right Path.” And give thanks “to Him for that which He has conferred upon us” [iii]. This is where the prayer of Eid al-Fitr finds its meaning.
One of the recommended acts on this day is to perform a two-unit (Raka’a) prayer. Muslims all around the world, gather together in their mosques and form a great and unified social occasion. In the Qunut [v] of this prayer, we give thanks to Allah for pardoning our previous sins. And we ask for His help in doing what is good and in protecting our newly gifted purity in the future.
Imam Ali (AS) believed that Muslims should be reminded of the Day of Judgment, at the time of standing for the prayer of Eid al-Fitr. As if they are standing in front of Allah [iv].
Eid is a going back, a change to a better self. So whenever one keeps him/herself from committing sins, from lying, backbiting, slandering, offending, etc. he/ she is celebrating an Eid. Similarly, the day of Eid loses its meaning if one goes on to do whatever wrong he/she used to do. As Imam Ali (AS) puts: “Any day that you do not disobey Allah (or commit sins) is your Eid”[4].
Notes:
[i] Tenth month of the Islamic Calendar.
[ii] Imam Ali (AS) said: “ O’ servants of Allah! Beware that the least outcome for the fasting men and women is that on the last day of Ramadan, an angel would call upon them that ‘O’ servants of Allah! I bring you the glad tidings of Allah’s pardon of your past sins, so be careful how you act from now on” [1].
[iii] It is a famous invocation from Imam Reza (AS) remained from Prophet Muhammad’s Sunnah:
"اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ لا إِلَهَ إِلا اللَّهُ وَ اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ وَ لِلَّهِ الْحَمْدُ الْحَمْدُ لِلَّهِ عَلَى مَا هَدَانَا وَ لَهُ الشُّكْرُ عَلَى مَا أَوْلانَا"
“Allah is Great. Allah is Great. There is no god save Allah. And Allah is Great.Allah is Great. All praise be to Allah. All praise be to Allah for He has shown us the Right Path. All thanks be to Him for that which He has conferred upon us”
[iv] Imam Ali (AS) said: “when you leave your houses to perform Eid’s prayer, remember the time when you are resurrected from your graves and go toward Allah. When you stand to perform the prayer, think of the time you are facing divine justice and are examined for your actions. When you go back to your houses from the prayer, remember the time when you go back to your dwelling places in heaven” [3].
[v] The action of reciting a supplication while keeping the hands in front of the face, turning the palms facing upwards, and keeping both the hands and the fingers close together in the standing position of prayer (Salat).
References:
- Sheikh al-Saduq, Al-Amali, p.100, hadith no. 10.
- Yasin T. Al-Jibouri, Fast of the Month of Ramadhan: Philosophy and Ahkam, p. 111.
- Eid al Fitr
- Nahj al-Balaghah, wisdom no. 428.