Why do Muslims Fast?

In honor of this being the month of Ramadan, the following is the third and final post describing this most important month.

Ramadan can be a long month for Muslims, especially in the heat of the long days of summer. The entire month runs on a different schedule, with some shops closed for hours at a time and the work day of many people completely rearranged. Government offices in Jordan, for example, are open only from 10 to 3 during Ramadan. In my own conversations with Muslims, I have been told many times that not being able to smoke for all those hours is the most difficult aspect of the month. Water usually comes next. Yes, Muslims believe that God has commanded this fast, and provided the various meritorious acts we discussed in a previous post. But what do they believe about why they fast? What is its purpose? Below are several quotations that deal with the purpose of fasting.

Muhammad Asad (1900-1992) was an Austrian born Muslim convert from Judaism who became a very important 20^th century commentator, even being given Pakistani citizenship in the late 1940s and helping in the formation of that country after its formation out of separation from India. He believed the fast was designed by God to teach Muslims to empathize with the poor: that by denying themselves food and drink for a time, Muslims would better understand what people who can't always afford to eat on a regular basis go through. He also believed the fast helped teach Muslims self-discipline. These convictions on the purpose of the Ramadan fast are fairly representative, and I have heard from others especially about the idea of instilling empathy with the poor. Said Asad:

Twofold I learned, is the purpose of this month of fasting. One has to abstain from food and drink in order to feel in one’s body what the poor and hungry feel: thus social responsibility is being hammered into human consciousness as a religious postulate. The other purpose of fasting during Ramadan is self-discipline, an aspect of individual morality strongly accentuated in all Islamic teachings (as, for instance, in the total prohibition of all intoxicants, which Islam regards as too easy an avenue of escape from consciousness and responsibility).  In these two elements—brotherhood of man and individual self-discipline—I began to discern the outline of Islam’s ethical outlook.

Ibn Kathir is an 8th Century scholar from Syria. He wrote an exegesis of the Qur'an that is famous still all across the Muslim world, and among Muslims generally wherever they live. His explanation for fasting during Ramadan focused on the spiritual aspects, saying that it helps to get rid of the impurities that lead to sinful behavior.

In an address to the believers of this Ummah, God ordered them to fast, that is, to abstain from food, drink and sexual activity with the intention of doing so sincerely for God the Exalted alone. This is because fasting purifies the souls and cleanses them from the evil that might mix with them and their ill behavior. God mentioned that He has ordained fasting for Muslims just as He ordained it for those before them, they being an example for them in that, so they should vigorously perform this obligation more obediently than the previous nations.

The Egyptian Mahmoud Shaltout (1893-1963) was the Grand Imam of Al-Azhar, the most prominent center  of Arabic and Islamic learning in the world, an institution of higher learning which was founded in the late 10th Century. His thoughts echo those of Asad above, namely that the Ramadan fast is meant to inculcate within Muslims self-discipline and empathy with the poor. Although Asad mentions it too, Shalout adds more explicitly that this empathy is supposed to then lead to concrete action on the part of a Muslim as well.

Fasting is the means by which the Muslim voluntarily abandons certain legitimate frivolous enjoyments as a means of putting his soul to a test and promoting its capacity for perseverance, thus strengthening his will to keep away from sins, both obvious and obscure.  The Muslim thereby samples enough of starvation to make him a warm-hearted, hospitable person, sympathetic with the poor who are in constant want. This is precisely the spirit Islam endeavors to create in the Muslim’s heart and mind by requiring fasting as a mode of worship. Therefore, Islam attaches no significance to the kind of fasting that does not inspire this great humanitarian spirit, and a person fasting for any other purpose has nothing to gain except hunger and thirst.

Finally, the month of Ramadan is seen by Muslims to be a month of great blessing and forgiveness. According to Abul Ala Mawdudi (1903-1979), an Indian-born thinker who had a major influence on the political Islam of today, "during Ramadan evil conceals itself while good comes to the fore and the whole atmosphere is filled with piety and purity." Shops and homes advertise these attributes with signs and decorations, like the grocery store near our apartment that drapes a colorful banner over the main walkway every year that says: "Ramadan, the month of blessing and forgiveness." Many Muslims--regardless of how they are feeling that day without their usual food and drink, and maybe sometimes regardless of whether or not they fully mean it at the time--will comment about these attributes. It is a time of denial of physical needs and extra focus on God, with acts that are required and other acts that are not required but meritorious in nature, meant to encourage this extra focus. Two statements attributed to Muhammad illustrate this.

When the month of Ramadan starts, the gates of the heaven are opened and the gates of Hell are closed and the devils are chained.

Whoever established prayers on the night of Qadr (The Night of Power) out of sincere faith and hoping for a reward from God, then all his previous sins will be forgiven; and whoever fasts in the month of Ramadan out of sincere faith, and hoping for a reward from God, then all his previous sins will be forgiven.

As the statement above indicates, Muslims believe a successful Ramadan fast brings with it complete forgiveness of all the sins of the previous year. This is the forgiveness mentioned in the banner at the grocery store, this is one of the reasons the month is seen as such a blessing. It is a month that takes care of what has gone on during all the previous eleven. To make this point, Abu'l-Faraj ibn al-Jawzi, a 12^th century scholar from Baghdad and one of the most productive writers in Islamic history, used the familiar story of Joseph (Yusuf in Arabic)--found in the Qur'an as well as the Bible, with some differences in details--being sold by his brothers into slavery in Egypt.

The Likeness of Ramadan and Prophet Yusuf

The month of Ramadan to the other months is like Yusuf to his brothers. So, just like Yusuf was the most beloved son to Ya'qub (Jacob), Ramadan is the most beloved month to God. 

A nice point for the nation of Muhammad to ponder over is that if Yusuf had the mercy and compassion to say [to his brothers] 'there is no reproach for you today…', Ramadan is the month of mercy, blessing, goodness, salvation from the Fire, and Forgiveness from the King that exceeds that of all the other months and what can be gained from their days and nights.

Another nice point to think about is that Yusuf's brothers came to rely on him to fix their mistakes after all those they had made. So, he met them with kindness and helped them out, and he fed them while they were hungry and allowed them to return, and he told his servants: 'Carry their belongings with you so that they don’t lose them.' So, one person filled the gaps of eleven others, and the month of Ramadan is likewise one month that fills the gaps of our actions over the other eleven months.  Imagine the gaps and shortcomings and deficiency we have in obeying God! We hope that in Ramadan, we are able to make up for our shortcomings in the other months, to rectify our mistakes, and to cap it off with happiness and firmness on the Rope of the Forgiving King. 

Another point is that Ya'qub had eleven sons who were living with him and whose actions he would see at all times, and his eyesight did not return because of any of their clothing. Instead, it returned due to Yusuf's shirt. His eyesight came back strong, and he himself became strong after he was weak, and seeing after he was blind. Likewise, if the sinner smells the scents of Ramadan, sits with those who remind him of God, recites the Qur'an, befriends on the condition of Islam and faith, and avoids backbiting and vain talk, he will (by God's Will) become forgiven after he was a sinner, he will become close after he was far, he will be able to see with his heart after it was blind, his presence will be met with happiness after it was met with repulsion, he will be met with mercy after he was met with disdain, he will be provided for without limit or effort on his part, he will be guided for his entire life, he will have his soul dragged out with ease and smoothness when he dies, he will be blessed with Forgiveness when he meets God, and he will be granted the best levels in the Gardens of Paradise.

So, by God, take advantage of this greatness during these few days and you will soon see abundant blessing, high levels of reward, and a very long period of rest and relaxation by the Will of God.

Meritorious Deeds in Ramadan

In honor of this being the month of Ramadan, we are including several posts describing this most important month. This is the second in the series.

In our previous post we wrote about what is required of Muslims during the month of Ramadan. There are other acts, though, which are not necessarily required, but which are seen as meritorious if they are performed; Muslims can participate in them for an extra blessing or reward from God. Although they aren't necessary to carry out, these acts are part of the fabric of the month, and in some cases are almost as ubiquitous as smokers and coffee drinkers are absent.

The Night Prayer

One of these special deeds is the Night Prayer, called Tarawih in Arabic. Muslims are supposed to pray five times every day, and the night prayer simply involves performing an extra prayer, at some point between the final required prayer of the night and the first of the next day. According to the famous scholar Ibn Taymiyya--whom we introduced in the previous post--"Tarawih is a voluntary prayer by which a true believer intends to seek the pleasure of God and draw near to Him." The idea for the night prayer comes from a saying of Muhammad's, who is reported to have said: “Whoever performed the night prayer in Ramadan with sincere faith and hoping for a reward from God, then all his past sins will be forgiven.”

Charity
Another of these deeds entails the giving of charity. Muslims are already required as part of their faith to give a certain amount in charity, but it is seen to have a higher merit to give during Ramadan. "One of the good deeds of this blessed month of Ramadan is charity and benevolence, which is more virtuous than during the other months," said Ibn Taymiyya. "The goal of giving charity and donations is to attain the pleasure of God." Because of this, during Ramadan those in need of charity are often more noticeable on the streets here in Jordan, as they want to make use of the desire of people to give. We have even received knocks on our door from strangers asking for money during Ramadans past.

Reading of the Qur'an
Muslims also believe in the meritoriousness of increasing their reading of the Qur'an during Ramadan, because they believe it was during Ramadan that the Qur'an was revealed by God to Muhammad. "The blessed month of Ramadan is the month of the Qur’an, in which reciting the Qur’an according to one’s ability is strongly recommended," said Ibn Taymiyya. Because this is so highly recommended, it is very common to walk by a shop and see the shopkeeper behind the counter, silently studying the Qur'an. Just last night at the park, there was a father there, reading bits of his pocket-sized Qur'an between interactions with his child.

Seclusion in the Mosque (I’tikaf) 

Another of the meritorious deeds of Ramadan is secluding oneself in the mosque to spend extra time with God--called I'tikaf in Arabic--during the last ten days of the month. It's a bit like being a monk or nun for a short time. Muhammad was said to have done this every Ramadan. Again, according to Ibn Taymiyya: "One of the special deeds of Ramadan is I’tikaf. Performing I’tikaf means to confine oneself in seclusion in a mosque for the purpose of worshipping God alone, leaving every worldly and personal affair.  The mind of the person who observes I’tikaf concentrates exclusively on the goal of pleasing God.  He is engaged in various types of worship, repentance, and beseeching God’s forgiveness." I don't think this is real common--at least in Jordan--as it is difficult for people to leave behind their lives and responsibilities. Many people do spend more time in mosques during Ramadan, though, even taking their meals there when they can, which is perhaps a type of I'tikaf.

The Night of Power

As mentioned above, Muslims believe the Qur'an was revealed during the month of Ramadan. The Night of Power is the exact night this is believed to have happened, and so it is not just the most special night of Ramadan, but the most special night of the entire year. As a result, there is great merit in spending the night in prayer, reciting the Qur'an and/or in praise of God. Muhammad is reported to have said: “Whoever prays during the Night of Power, with firm belief and expecting a reward for it, his previous sins are forgiven.” If you live close enough to a mosque, it is not uncommon to hear a bustle of activity inside most of the night.

Performing the Minor Pilgrimage

Finally, all Muslims who are able to are required to perform the main pilgrimage with its standard rituals--Hajj--to Mecca in Saudi Arabia at least once in their lifetimes. The 'Umrah/Minor Pilgrimage has slightly different rituals and is not required, but is meritorious to perform. Muslims believe its performance holds even higher merit during Ramadan. Muhammad is reported to have said that “'Umrah in Ramadan is equal (in reward) to Hajj.”

So, there is a lot going on in Ramadan--and a lot going on in the minds of many Muslims--besides fasting. 

Ramadan

Ramadan began last week. So, in honor of this, the following is the first of several posts describing this very important month. They were posted last year during Ramadan as well.

The Islamic calendar runs on a lunar cycle, and when the new moon was spotted in the clear, steamy, summer sky here last Monday evening, the month of Ramadan began. It will continue until the next new moon is sighted, for about 30 days. Ramadan is one of the five, basic, famous "pillars" of Islam--the others being to declare that "there is no god but God, and Muhammad is God's prophet", pray five times daily, give a certain amount in charity and perform the pilgrimage to Mecca. Ramadan is the month of fasting, and during Ramadan Muslims are required to abstain from food, drink, sexual relations and smoking from sunup to sundown. This is the basic duty of the pillar of the Ramadan fast. Ibn Taymiyya (1263-1328) is a famous Muslim scholar born near the border with Syria in what is now Turkey. He spent the last years of his life in Damascus, and had a significant influence on generations of Muslim thinkers, right up to the present day. "Fasting is to abstain from eating, drinking, sexual intercourse, and the rest of what breaks the fast from dawn until sunset, with the intention of drawing closer to God," he said. "Fasting during the lunar month of Ramadan is obligatory... It is mandatory for every Muslim to fast during Ramadan and it is one of the well established pillars of the religion."

Fasting is actually not referenced often in the Qur’an. The Qur'an mentions general fasting a few times, but the specific obligation of the Ramadan fast is mentioned only once. This occurs in Surah (chapter) 2, beginning with verses 183-185, where fasting is commanded, and travelers and the sick are exempted:

O you who believe! Fasting is prescribed to you as it was prescribed to those before you, that you may (learn) self-restraint. (Fasting) for a fixed number of days; but if any of you is ill, or on a journey, the prescribed number (Should be made up) from days later... Ramadan is the (month) in which was sent down the Qur'an, as a guide to mankind, also clear (Signs) for guidance and judgment (Between right and wrong). So every one of you who is present (at his home) during that month should spend it in fasting, but if any one is ill, or on a journey, the prescribed period (Should be made up) by days later. God intends every facility for you; He does not want to put to difficulties. (He wants you) to complete the prescribed period, and to glorify Him in that He has guided you; and perchance you shall be grateful. 

Two verses later the parameters of this fast are set out. As mentioned above, it is to last from sunup to sundown, and it is to involve not just abstinence from food, but from drink and sex too.

Permitted to you, on the night of the fasts, is the approach to your wives. They are your garments and you are their garments. God knows what you used to do secretly among yourselves, but He turned to you and forgave you; so now associate with them, and seek what God has ordained for you, and eat and drink, until the white thread of dawn appear to you distinct from its black thread. Then complete your fast until the night appears; but do not associate with your wives while you are in retreat in the mosques. Those are Limits (set by) God. Approach not nigh thereto. Thus does God make clear His Signs to men: that they may learn self-restraint.

As you can see, beyond the simple obligation to fast during Ramadan, some of the details surrounding it are covered by the above passages. Other details are not, though; these details are instead found in what is called the Hadith, which are a mixture of collections of various sayings of Muhammad and reports from his companions regarding actions they saw him take. For example, the following report from one of the most important collections of this literature addresses the question of eating a meal just before the sunrise in the early hours of the morning, which the great majority of fasting people here in Jordan do:

Anas reported God's Messenger as saying: "Take meal a little before dawn, for there is a blessing in taking meal at that time."

Another addresses the question of fasting continuously, without breaking to eat.

Ibn 'Umar said that the Apostle of God forbade uninterrupted fasting. They (some of the Companions) said: "You yourself fast uninterruptedly," whereupon he said: "I am not like you. I am fed and supplied drink (by God)." 

And since sex isn't allowed, what about kissing? Another report deals with that issue.

'Aisha [one of Muhammad's wives] said that the Messenger of God kissed one of his wives while he was fasting, and then she ('Aisha) smiled (as she narrated). 

With the help of the Qur'an and many, many more reports like these from the Hadith, these details are then further explicated in Islamic law. A well known manual of Islamic law from the 14th century includes in the section on the Ramadan fast such headings as "At What Age a Child Fasts," "Conditions Under Which Travel Permits Not Fasting," "Things Which Invalidate the Fast," "Things That do Not Break the Fast," "Making Up Missed Fast Days," "Those Not Obliged to Fast Ramadan" and "Involuntary Acts That Break the Fast".

It is important to note that fasting during Ramadan is not supposed to be all about avoiding food, drink and sex. Muslims are supposed to avoid bad behavior and work to have good intentions and attitudes too. The following two hadiths illustrate this point.

The Prophet said, "Whoever does not give up forged speech and evil actions, God is not in need of his leaving his food and drink."

God's Apostle said, "Fasting is a shield (or a screen or a shelter). So, the person observing fasting should avoid sexual relation with his wife and should not behave foolishly and impudently, and if somebody fights with him or abuses him, he should tell him twice, 'I am fasting.'" The Prophet added, "By Him in Whose Hands my soul is, the smell coming out from the mouth of a fasting person is better in the sight of God than the smell of musk. (God says about the fasting person), 'He has left his food, drink and desires for my sake. The fast is for me. So I will reward (the fasting person) for it, and the reward of good deeds is multiplied ten times.'"

Commenting on this idea of a fasting person being better than the scent of musk, the 14th century Syrian scholar Ibn Qayyim al-Jawziyya--who was a student of Ibn Taymiyya--delineates the characteristics of a true fasting person.

The main question is who really keeps the fast? It should be kept in mind that while fasting, man’s limbs should be free from sins, tongue from lies, bias and false language, stomach from food and drinks and secret organs from union. He will not speak anything that may spoil his fast, he will not do anything which may invalidate his fast. He will speak only good things and will do only useful things. Therefore talks and deeds of a fasting man are like the scent one smells while sitting next to the bearer of musk. Similarly anybody who sits with the fasting person is benefited from his talks and deeds and is saved from lies, abuses of mouth and limbs. This is the fast desired by the Shariah [Islamic law], not mere refraining from food and drink… Therefore, true fast is that limbs fast from sin and stomach fasts from food and drink, because as food and drink break and spoil the fast, sin also spoils the reward and fruit of the fast and makes him as he had not fasted at all. 

So Muslims must fast from sunup to sundown during the month of Ramadan, and possess a good, sweet-smelling spirit and attitude. These are the basic duties of Ramadan.