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Khutbahs
RAMADAN
All praise is due to Allah, Lord of all the worlds. May peace and
blessings be upon the noble Prophet, his family and companions.
Ramadan is the month of repentance and forgiveness, obedience and
good deeds, Remembrance and love, devotion and piety, nearness and
intimacy. The Prophet (PBUH) said: “A
great loser is he who witnesses Ramadan but fails to have himself
forgiven.”
Hence, in Ramadan and all times, one should strive to go out of the
darkness of ignorance and illusion to the enlightenment of knowledge
and certitude, from the swamp of whims and caprices to the bliss of
nearness and intimacy with the Lord, Most Gracious, and from
resisting degradation to continuity of spiritual enhancement.
The following article is a modest attempt to understand the Verses
tackling the issue of the Fast in the Holy Quran. But before dealing
with the wisdom and secrets of the Fast, it is necessary to have a
snapshot of the essence of worship, for the Fast is one of the great
ritual kinds of worship.
Islam is the religion that Allah, All-Wise, accepted for His
servants and the System that He, Most Merciful, chose for them.
Therefore, strict observation of the rules and enjoinments of this
System and devoted commitment thereto are the essence of worship,
which is the ultimate goal of our existence. To this effect, Allah,
Most Gracious, says: “I have only
created Jinns and men that they may worship Me.” [CI ;
56]
Some kinds of worship, such as truthfulness, honesty,
trustworthiness, chastity, commitment to covenants and promises,
seeking lawful things, and self-control are behavioural worships and
are, therefore, based on the establishment of good relationships
with other fellow humans. Other kinds of worship, such as prayer,
the fast, and pilgrimage to Mecca, are ritual and are, hence, based
on the establishment of good relationships with Allah, the All-High.
We strive to achieve intimacy with Him and to attain divine enlightenment, guidance and
tranquillity from Him.
In fact, correctness of ritual worships, one of which is the Fast,
is based on correctness of behavioural ones. The Prophet (PBUH) said:
“Whosoever does not shun saying or
doing falsehood, Allah is not in need of his leaving his food and
drink.”
The following Quranic Verse summarizes both kinds of worship. Allah,
All-Mighty, quotes Jesus (PBUH) as saying: “And
He (Allah) has enjoined on me prayer and charity as long as I am
alive.” [XIX ; 31]
In the above Quranic Verse, Jesus’ words “And
He (Allah) has enjoined on me prayer”
refer to the establishment of good relationships between
himself and his Lord, Allah, Most Gracious; and his word “charity”
denotes the establishment of good relationships between
himself and other fellow humans.
But if a Muslim carries out a Divine Command only because it
conforms to his interests or because of the secrets and wisdom
lurking behind it, this means that he believes in the Command rather
than in the Commander. Belief should be in the Commander, and the
purpose of carrying out any Divine Command should be worshiping
Allah and seeking His Good Pleasure, not achieving safety and
happiness in the present world. A true believer carries out Allah’s
Command just because it is from his Creator, Who has Power over
everything and Who is All-Wise and Perfect, whether the wisdom
behind such a Command be obvious or not. Hence, the important thing
in this regard is that the motive of obeying Allah’s Command must be
only to worship and obey Him, not to gain benefits or avoid
detriment. When Allah sees that one of his devout servants obeys
Him, He, Most Gracious, shows him, after having fulfilled His
Command, its miraculous nature, and the great wisdom and wonderful
secrets lurking behind it. In this way a servant achieves his
servitude to his Lord and understands the reason for His Command and
the secrets and wisdom lurking behind it. Those who make fulfilling
Allah’s Command conditional on understanding the wisdom behind it
and seeing its fruit do not worship Allah, but, rather, worship
their own selves. Therefore, every Divine Command should be obeyed
and vindicated only because it is from Allah, All-Mighty, and
nothing else. In this way our Fast is elevated from a smart
pragmatic behaviour into a sincere act of devotion.
When Allah, All-Wise, addresses all mankind, He addresses them with
the basics of religion. Allah says: “O
you people! worship your Lord, Who created you and those who came
before you, that you may become righteous,” [II ; 21]
But when He addresses believers who believe in His Existence,
Perfection, and Oneness, He addresses them with the branches of
religion: bidding and forbidding, laws and legislations, showing
what is lawful and unlawful…
Allah, Glory to Him, says: “O you who
believe! The Fast is prescribed to you as it was prescribed to those
before you that you may (learn) self-restraint” [II ;
183] By virtue of the above Verse Allah, Most Gracious, addresses
His believing slaves: “O you who believe in Me, who believe in My
Knowledge, who believe in My Wisdom, who believe in My Mercy, and who
believe in My Love! O you who love Me! I have prescribed the Fast
for you.” And when an Order comes to you from the One in Whom you
believe and in whose Mercy and Wisdom you trust, you are sure that
such Order is definitely for your own good. But you should by no
means measure this according to your limited human mind but, rather,
according to your Creator’s Infinite Divine Knowledge, Wisdom, and
Mercy, for Allah knows and you do not know.
A merciful father might sometimes say to his son: “O my son! I am
your father, aren’t I? Don’t you trust in my good experience in
life, my great mercy on you, and my concern about your safety and
happiness? Leave this thing up to me and do not measure it by your
young immature mind, your limited experience, or your short sight
but by your father’s mind, experience, and love.”
The above explanation may clarify the connection between Allah’s
Words “O you who believe! The Fast is
prescribed to you as it was prescribed to those before you that you
may (learn) self-restraint,” [II ; 183] and the topic we
are talking about.
In fact, the Fast is an act of abstention from food, drink, and
sexual relations, which are lawful in themselves, from dawn to
sunset, with an intention of worship and obedience to Allah, Most
Merciful. Therefore, it is generously rewarded by the Lord, Most
Gracious. To this effect, the Divine Hadith goes: “All
of man’s work is for him, except the Fast; it is for me and it is I
Who reward for it. He abstains from his
food, drink, and (sexual) desire for Me.”
As for Allah’s Words “as it was
prescribed to those before you”, they indicate that the
Fast does not differ from one time to another, for it was a cultic
observance in all revealed religions before Islam. In other words it
has always been Allah’s Divine System for mankind.
As for Allah’s Words “that you may
(learn) self-restraint”, they mean that you may abstain
from committing sins and misdeeds and comply with obedience not only
in Ramadan but also in all other months of the year.
The purpose is not that we should suppress our desires and caprices
only in Ramadan, but then, after Ramadan, we yield to them. The real
meaning of the Fast is to maintain such suppression at all times.
The purpose is not that we should control our tongues and keep away
from slander and calumny only in Ramadan, but then, after Ramadan,
we give free reign to our tongues in slander, backbiting and
calumny. The real meaning of the Fast is to watch our tongues and
hearts at all times.
The purpose is not that we should abstain from looking at, or doing,
unlawful or indecent things only in Ramadan, but then, after
Ramadan, we return to our previous sins and misdeeds, like a woman
who demolished her spinning after she had knitted it. The real
meaning of the Fast is to lower our gaze and abstain from committing
sins and misdeeds at all times.
The purpose is not that we should seek lawful things only in
Ramadan, for fear that our Fast should not be accepted, but then,
after Ramadan, we neglect and fail to adhere to Allah’s Laws
concerning what is lawful and unlawful. The real meaning of the Fast
is to stick to the Lord’s Laws and Commandments at all times.
The purpose is not that we should keep away from the places or
meetings that displease Allah, All-Mighty, only for the sake of the
holy month of Ramadan, but then, after Ramadan, we go back to such
places or meetings.
The purpose is not that we should watch our steps with Allah in
carrying out our duties and responsibilities only in the holy month
of Ramadan, but then, after Ramadan, we neglect and fail to comply
with Allah’s Commandments and laws, like a camel tied up and then
released; it does not know why it was tied up and why it was
released.
The important thing that should be perfectly understood is that
Allah, the Almighty, has not chosen Ramadan to be only a month of
obedience and devotion but also a school in which man learns and
practices acts of obedience and tastes sweetness of nearness and
intimacy with his Lord, Most Gracious. Such obedience and intimacy
go on throughout the whole year. In this way Ramadan turns out a
yearly station where man is provided with spiritual enhancement and
is made to enjoy feelings of nearness and intimacy with his Lord,
Most Merciful. The reason for which Allah has ordered us to abstain
from food, drink, and sexual relations from dawn to sunset is that
when, in compliance with Allah’s Commandment, man abstains from
lawful things, he will not commit unlawful things. This is because
abstention from unlawful things is more appropriate than abstention
from lawful ones.
When Allah chooses a month in which man’s relationship with Allah is
set right and reformed, it is meant to last throughout the whole
year, for Allah is with him at all times.
When Allah chooses a place, like His Holy House, and calls believers
to taste the sweetness of nearness to Him therein, He wants this
nearness to be at all places, for Allah is with them at all places.
When Allah chooses someone and uncovers the truth for him, He
chooses him in order to uncover the truth for people through him.
Also, when Allah chooses someone in order to reveal to him His
Divine Revelation and Religion, He does so in order that this
Religion be communicated to all people. This is because Allah
commands believers to that which He commanded His Prophets and
Messengers. To this effect, Allah, Most Gracious, says: “Therefore
stand firm (in the straight path) as you are commended, you and
those who, with you, turn (unto Allah); and transgress not (from the
path); for He sees well all that you do” [XI ; 112]
When Allah chooses someone to make him happy forever, He does this
in order that all people be happy by his Call.
To sum up, when Allah chooses a certain time, like Ramadan, a
certain place, like His Holy House, and a certain man, like Muhammad
(PBUH), He does so in order that all months, places and people be
like them.
Then, Allah, Glory to Him, goes on to say: “for
a fixed number of days” In other words, the days of the
holy month of Ramadan are only a few days that Allah, Most Merciful,
has chosen to consecrated for obedience, nearness and intimacy,
which are meant to last throughout the whole year.
After that, Allah, Most Gracious, says: “but
if any one is ill, or on a journey, the prescribed period (should be
made up) by days later” [II ; 185] In other words, Allah,
Most Merciful, does not charge man with anything that is beyond his
powers or abilities; and Allah is the only One Who knows man’s
powers and abilities, for He is the One Who created man with His
Infinite Divine Knowledge, Wisdom, and Mercy. So, whenever there is
hardship or inability there is ease and exemption. Breaking the Fast
during the holy month of Ramadan, however, should be decided by an
expert devout Muslim physician and in accordance with the Holy Qur'an
and Prophetic Sunnah. Travel to a distance of more than eighty
kilometres exempts travellers from fasting. But in case of physical
ability it is preferable to observe the Fast even in travel or
illness. To this effect, Allah, Most Merciful, says,
“And that you
fast is better for you if only you know.” [II ; 184]
Then, Allah, All-High, says: “Allah
intends every facility for you; He does not want to put you 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.” [II ; 185] In the context of the above Verse,
it is noticeable that Islamic Shari’a is full of mercy, interest,
justice, and wisdom. Any issue that goes from mercy to cruelty, from
the better to the worse, from justice to injustice, and from wisdom
to its opposite, is by no means part of the Islamic Shari’a even if
it is included therein by thousands of interpretations.
After that, Allah, Most Gracious, says: “to
complete the prescribed period,” i.e. the days of
Ramadan, “and to glorify Him in that He
has guided you”, i.e. being rightly guided to Allah,
complying with His System, seeking and enjoying nearness and
intimacy with Him, are all ripe fruits of the Fast. Man’s original
nature incites him to thank the Benefactor for his Benefactions and
Favours, most important of which is the Favour of Guidance. O Lord!
What can he who loses You ever find; and what can he who finds You
ever lose?!
Having tasted the sweetness of nearness and intimacy with the Lord,
Most Merciful, in the month of Ramadan, the faster naturally turns
to his Lord with gratitude for the great Favours and Blessings of
knowledge and intimacy. That is why Allah, Most Gracious, says,
after the Verses speaking about the Fast: “When
My servants ask you concerning Me, I am indeed close (to them). I
answer the invocations of a supplicant when he calls upon Me. So let
them respond to Me and believe in Me so that they may be led aright.”
[II ; 186]
In the above Verse Allah, Glory to Him, confirms that after having
been guided to Allah, man’s pure nature drives him, to turn to Him
with gratitude and devotion. In other words, Knowledge of Allah,
Most Gracious, gaining His Love and being on intimate terms with Him
motivate one to turn to Him, Alone, with gratitude, prayer and
supplication. Such is the reality of Monotheism and the essence of
Islam as well as all revealed religions.
In a religious relic it is narrated that: “Three
kinds of supplications are inevitably answered (by Allah): that of a
faster until he breaks the Fast, that of a righteous ruler, and that
of a wronged person, which Allah raises over clouds, and for which
gates of heavens are open. Allah says: “By My Might! I shall help
you even if after a while.”
If we contemplate the Qur'anic verses and the questions therein, we
find that the answer to each of the questions starts with the word
“Say”, like, for example: "They ask you how
much they are to spend. Say: ‘what is beyond your needs.’”
and “They ask you concerning the
Mountains. Say: ‘My Lord will uproot them and scatter them as dust.’”
However, this does not apply for the Verse: “When
My servants ask you concerning Me, I am indeed close (to them)”
where the word “Say” is not mentioned between the question and
answer. Therefore, scholars said: the absence of the word “Say” from
this Verse is an indication from Allah to His believing servants
that there is no need for any mediation between man and his Lord,
Most Gracious, when he desires to ask and supplicate Him.
One day, the Prophet (PBUH) was asked: “O Messenger of Allah! Is our
Lord near so that we Call him quietly? Or is he far so that we Call
Him loudly?” Therefore the following verse was revealed: “When
Ibadi (My servants) ask you concerning Me, I am indeed close (to
them)” [II ; 186]
The word “Ibad ”, as used in the above Verse, is different
from “Abeed ” for all human beings are “Abeed” to
Allah in the sense that they are in need of Him for their existence,
survival, and everything; and they are subjugated to Him. But the
word “Ibad” denotes those who have known Him, complied with
His Religion, and sought His Good Pleasure out of their own will and
choice. Hence, the word “Abd ” whose plural is “Abeed
” means “a servant by subjugation”, but the word “Abd ” whose
plural is “Ibad” means “a servant of gratitude”. Allah says:
“nor is your Lord ever Unjust (in the
least) to His Abeed (servants by subjugation).”
[XCI ; 46]
Therefore, when Allah says: “When Ibadi
(My servants who show gratitude) ask you concerning Me”,
He means His “servants of gratitude” who have known Him, complied
with His Religion, and acknowledged His Favours and Blessings upon
them.
Now, the question is: Why does Allah say: “I
am indeed close (to them)”?
In fact He says so in order that a believer feels that Allah is with
him at all times and places, and in all situations. All he has to do
is invoke Him faithfully and sincerely; and Allah will surely
respond to his invocation. But due to weakness of faith some people
call upon others than Allah for help or the fulfilment of desirable
things. That is why Allah says: “If you
invoke them, they will not listen to your invocation; and if they
were to listen, they cannot answer you.” [XXXV ; 14]
Another question is: Why does not Allah, sometimes, respond to those
who invoke Him? The Prophet (PBUH) answered this question when he
said: “Man verily travels a lot,
rumpled and dusty, stretching out his hands to the heaven and
invoking: ‘O Lord! O Lord!’ But his food is unlawful, his dress is
unlawful, and he was fed by unlawful stuff; so how will he be
answered?”
Allah, Most Gracious, says: “When My
servants ask you concerning Me, I am indeed close (to them), I
listen to the prayer of every supplicant when he calls on Me. So let
them respond to Me and believe in Me that they may be rightly
guided.” [II ; 186] In other words, when you believe in
Allah and comply with His Commands, He will respond to your
supplication. The words “that they may be rightly guided” means
“hopefully they will be guided to an accepted invocation or
happiness and prosperity in the present world and the Hereafter”.
When an invocation is rejected or not answered, this is due either
to the supplicant’s corruption and deviation from Allah’s Religion
or to the fact that it is not merciful or wise to be answered.
However, whether answered or not, a believer’s invocation symbolizes
an act of devotion and worship on his part. To this effect, the
Prophet (PBUH) says: “Invocation is
worship” And Allah, All-Mighty, says: “And
your Lord says: ‘Call on Me; I will answer you. But those who are
too arrogant to serve Me will surely find themselves in Hell in
humiliation!” [XC ; 60]
Scholars said: the Fast lessens the burdens on man’s heart and blood
vessels, for it minimizes the fat and acidity in the blood and,
hence, protects from arteriosclerosis. And physicians hold that
man’s life expectancy is in positive proportion to that of his
arteries. The Fast also eases the kidneys and the excretory
apparatus, as the outcomes of metabolism are minimised, and,
consequently, it protects from arthritis. Also, it causes the sugar
of the liver to move, which makes the fat stored under the skin and
protein of muscles move, too. Hence, the Fast of Ramadan is
considered by physicians as an annual course of protection against
lots of diseases. Moreover, it is considered as a remedial course
for some diseases; and it protects from diseases of senility, which
is caused by over-use of organs of the body.
From the above-mentioned it may be said that, besides its being an
act of worship and devotion, the Fast provides the human body with
protection, remedy, and good health.
Moreover, in Prophetic Tradition it is narrated: “The
Prophet (PBUH) used to break his Fast by eating some dates and then
performing prayer. If dates were not available, he would drink some
water instead.”
It was also narrated by Salman Ibn ‘Amer that the Prophet (PBUH)
said: “When one
of you breaks his Fast, let him do that by (eating some) dates, for
they are blessed. If he does not find dates, then water is a
purification.”
The above two Prophetic Hadiths provide evidence of the Prophethood
of Muhammad (PBUH), for scientists hold that 75% of the dates, which
a faster eats, consist of easily digested mono-sugar that is
assimilated by the body in less than ten minuets, giving the faster
the feeling that he is not so hungry and causes him to eat
moderately after having performed the Maghrib (Sunset) prayer.
Fatty and protein foods, however, need more than three hours to be
digested and assimilated by the body. So when man eats more fatty
food, he will not feel satisfied but rather full; and there is a
great difference between feeling satisfied and feeling full but not
satisfied. Therefore, the Prophet (PBUH) used to break his fast by
some dates and then perform the sunset prayer. After that, he would
sit down to eat. And whosoever fails to follow the Prophet’s
Tradition in breaking the Fast loses a lot of the good benefits of
the Fast.
Dates consist of mono-sugars, which are the fastest ones in terms of
digestion and assimilation in the human body. This is because the
sugar of dates moves from the mouth to the blood in less than ten
minuets. Dates also contain cellulose fibres which have marvellous
effects on digestion and in protecting intestines from fatal
diseases. They also contain proteins, which repair tissues, and a
small amount of fats. In addition, vitamins, minerals and amino
acids are also found in dates, all of which are beneficial to the
body. It has been reported that dates protect from constipation,
and have positive effects in protecting us from anaemia, and hypertension.
It has also been reported that they help in healing fractures and are
laxative and soothing.
It is also advisable, even one is not fasting, to begin breakfast
with some fruit, if available, as it contains mono-sugars, before
eating heavy food which contains fatty matters that are difficult to
digest. This can be deduced from Allah’s Words “…and
with fruit, any that they may select, and the flesh of fowls (edible
bird), any
that they may desire.” [CVI ; 20-21]
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