RAMADHAAN AND TAQWAA

Taqwaa is the norm set by Islam to measure human excellence. Taqwaa means piety, righteousness, self-restraint, abstinence, and fear of Allah (SWT). Almighty Allah addresses the mankind:

Verily the most honoured of you in the Sight of Allah is (he who is) the most righteous of you (49:13).

In a Sermon of his Farewell Pilgrimage, Holy Prophet Muhammad (SallAllaho alaihi wasallam) exhorted:

“There is no superiority for an Arab over a non-Arab, nor for a non-Arab over an Arab, nor for the white over the black, nor for the black over the while, except in righteous ness.”

Quraan Majeed itself is meant to provide guidance to the righteous. Almighty Allah says:

“This is the Book; in it is guidance sure, without doubt, to those who fear Allah.” (2:2)

The Holy Quraan frequently speaks of Taqwaa as the way of life ordained by Allah (SWT) for the human kind as a whole. Taqwaa, therefore, is the summum bonum of life in Islam.

All the five imperatives of Islam are meant to promote Taqwaa. They all lead to righteousness. When we profess Allah as One and only God, we purify ourself from all false deities. We undertake to worship Allah (SWT) alone. This is the stepping stone to Taqwaa. Salaah (Prayers) guards us against lewdness. It “restrain from shameful and unjust deeds” (29:45). This again is Toqwaa. Zakaah (Mandatory charity) purifies wealth and consequently the one who possesses wealth. It thus leads to Taqwaa. It is righteousness “to spend of your substance out of love for Him, for your kind, for orphans, for the needy, for the wayfarer, for those who ask, and for the ransom of slaves.” (2:177), says the Holy Quraan. When we proceed for the Hajj (Pilgrimage), we are ordained to shun, altogether “obscenity, wickedness, and wrangling.” (2:197). This is also Taqwaa.

Finally, Saum (Fasting) is meant in all its aspect and bearings to promulgate and promote Taqwaa. As Ouraan Majeed says:

“O you who believe! Siyaam (plural of Saum) is made obligatory on you as it was provided for those before you, that you may become the possessors of (quality of) Taqwaa.” (2:183)

Taqwaa, therefore, is the Divine purpose of Saum (fasting). In fact, Ramadhaan fasting does fortify Taqwaa, both in body and soul, individually and collectively for the society as a whole.

Holy Prophet Muhammad (SallAllaho alaihi wasallam) said:

“Everything has its Zakaah, and the Zakaah of the body is fasting.” (Bukhari / Muslim)

In the book of Hadeeth, “Saheeh al Bukhari” has it that in the text of Saum he exhorted that “the eyes should refrain from seeing evil, the ears from hearing evil, the heart and mind from reflecting on evil. One who does not give up uttering lies and acting by them is not required by Allah that he gives up only his food and drink.” It is through such multiple discipline that those who observe Saum reach a high degree of Taqwaa. The Holy Prophet (SallAllaho alaihi wasallam) said:

“Whoso observe Saum during Ramadhaan out of faith and is hopeful of reward, all his past sins will be forgiven; and whoso stands up (in Salaat ut Taraaweeh) in Ramadhan out of faith and is hopeful of reward, all his past sins will be forgiven; and whoso stands up (in Salaah) in Night of Power (Lailat ul Qadr) out of faith and is hopeful of reward, all his past sins will be for given.” (Mishkaat ul Masaabeeh)

Such is the promise for those who strive for Taqwaa by means of Saum in Ramadhaan. The reward is great indeed. According to a Divine saying (Hadeeth Qudsi):

“Every good act of the son of Adam will be multiplied from ten to seven hundred times, except of Saum, because Saum is for Me and I shall Myself compensate him for it. A person who observes Saum gives up his / her passion and food for Me.” (Agreed)

It will be realised that through observing Saum, Almighty Allah provided Muslims vitues at several levels. Foe sure they are at least at four levels, individual, social, physical and spiritual. The benefits achieved at all these four levels ultimately lead to produce Taqwaa in the person observing Saum.


AT INDIVIDUAL LEVEL

Saum on the part of an individual is an act of his personal Submission to Allah. The person observing Saum aims at earning Allah’s pleasure and avoiding His displeasure. Saum is a mean of atonement of his sins. It is an integrated process of self-denial during a prescribed period of time, of certain necessities of life which otherwise are quite legitimate. This abnegation creates in the mind of the man observing Saum a tender feeling of fear of Allah and self-righteousness, that is Taqwaa. When a person willingly foregoes food, drink, and sex which ordinarily are perfectly lawful, he all the more fortifies himself to refrain from things which in themselves are forbidden. Observing Saum fosters discipline of all the human senses, besides foregoing food, drink and sex. It goes to enhance one’s capacity to desist from evil and to control his sensory desires rather than to be a slave to them.

AT SOCIAL LEVEL

Saum promotes a spirit of unity and togetherness among the Muslims who, in fact, belong to a single Ummah. Muslims all over the world observe Saum in the same month and follow a rigid routine common to all.

All adult Muslims, men and women, rich and poor, coming as they do from all walks of life, undergo the same experience of willing deprivation There are no special favours, privileges, or exemptions, except for the sick or the traveller who can defer their Saum to a later time. Saum, thus, demonstrates equality of mankind in the sight of Allah. It is a great leveller of human race.

Also, Saum generates a spirit of generosity and fellow-feeling among the Muslim Ummah. Charity is visibly common during Ramadhaan when there prevails a widespread feeling of sympathy towards the poor and the needy. The rich realise in the course of observing Saum the pains of poverty and hunger.

In addition, Saum promotes social gatherings of the Muslims in spirited surroundings and environments charged with religious fervor. To rise together for Sahoor (eating something just before the initial timing of Saum), to get together for Futoor (breaking the fast), to congregate nightly for the long Salaat ut Taraaweeh, to listen together continuous Quraanic recitation, all these create a feeling of fraternity and oneness. Atmosphere of mutual affection among the believers is thereby created.

AT PHYSICAL LEVEL

A good deal is being said and written in favour of periodical starvation and regulation and balancing of diet. To go without food and drinks is at times necessitated by medical requirements for the sake of good health. While fasting is basically motivated to abide by Allah’s command and to seek His pleasure, it ideally provides at the same time correctives to several bodily ailments. It is thus also a incentive to good health.

AT SPIRITUAL LEVEL

Saum teaches patience and perseverance which do lead to spiritual betterment. With a view to seeking Allah’s pleasure, it naturally leads to meditation (Fikr), remembrance (Zikr) of Allah (SWT). The whole exercise produces a feeling of inner peace, heart’s contentment, and hope for the good of this world and that of the Hereafter.

The bounties and blessings of Almighty Allah in the month of Ramadhaan are countless. Abstinence from even that which is ordinarily permissible, goes only to heighten the human sense of value of Allah’s gifts. Because of the imposed deprivations during Saum, the appreciation of Allah’s blessing becomes all the more deep. It leads to thoughtful gratitude to the Supreme Creator for His blessings.

For one whole month each year, the change of life’s routine makes a refreshing experience. It is not only individual but also collective and social. It purifies the body as well as the soul. The Holy Prophet Muhammad (SallAllaho alaihi wasallam) said:

“He who observe Saum in all the days of Ramadhaan becomes as purified of sins as a new-born child.” (Agreed)

On the other hand, he said:

“If one does not abstain from cant and tells lies during the Saum, Allah has no need for his starvation.” (Bukhari)

CONCLUSION

It behooves the believers to observe Saum in Ramadhaan with utmost zeal and sincerity. It is not merely the form that matters but also the spirit of Saum and its attendant acts of worship. All praise be to Almighty Allah Who in His Infinite Mercy has given us yet another opportunity of observing Saum in Ramadhaan. Remember the invigorating and comprehensive words of Holy Prophet (SallAllaho alaihi wasallam) with which he proclaimed the advent of Ramadhaan. Said he:

“O people! Verily there has come to you a magnificent month, a blessed month, a month in which is the Night of Power (Lailat ul Qadr) which is better than one thousand months. Allah has made this month’s Saum obligatory, and the standing (for added Salaah) of its nights is supererogatory. Who observe a Sunnah in it, is like the one who performs a Fardh (obligatory act) during any other month; and whoso performs a Fardh (obligatory act), is like the one who perform seventy obligatory acts during any other month. It is a month of patience and Paradise is the reward of patience. It is a month of mutual sympathy, and a month in which the provision of a believer is multiplied. Whoso gives in it Iftar (edibles to break the fast) to any other observer of Saum, earns forgiveness for his sins and emancipation of his neck from Hell-fire. There is for him a reward like that of the Saum observing man himself without anything being diminished from his own reward.” (Baihaqi)

May Almighty Allah, in His Grace, guide us to comply with the edicts of Ramadhaan in letter and spirit, enhance our Taqwaa and grant us His rewards for our observing the manifold regimens levels of Saum and offering Salaat ut Taraaweeh.

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