RAMADAN: THE HOLY MONTH OF FASTING AND FEASTING
Two Thirds of the Holy Month is over, landing us in the Aakhri Ashraa—the last ten days—for very special efforts at prayers and ibadaah. We all seem to thoroughly enjoy this blessed month and for good reasons. In this context, I came across an interesting article The Challenge to Spirituality in Ramadan by Jenna Kleinwort in the June 1, 2018 issue of the Fair Observer. The writer is like one of our daughters; not an imam or an aalim. After completing her editorial internship at Fair Observer, she is now a freelance journalist in Rabat, Morocco, also studying Arabic. I would like to share some of her observations with you which I found noteworthy and relevant. But, before I do that, a question: do you feel something amiss in our conduct and practice in the Holy Month? I often do. I am not sure what is it, though. Do we really exhibit the meaning and purpose of Fasting? Are the Islamic Centers in US pushing a populist program—oblivious to the sharia stipulation—for the Holy month for the worthy cause of attracting big crowds for their respective base?
Allah Ta’aalaa Subhanahoo has stressed very clearly that the show is not just about avoiding food and water. It is about something much deeper in our attitude and behaviour. I do not see much of it on the streets or even in the masjid.
Feasting seems to be as important as fasting to the point of over indulgence. Muslims eat much more and better during this month probably because of the barakah of this month! Sponsored Iftar dinners are favorite and popular all along the month in most masaajid here. Certainly a desirable attitude but obviously over done, going not only against the atmosphere of spirituality of this month but even against the air of gaiety all the year round. With due respect to the learned Imams and Friday Khatibs behind South Metro Islamic Center, Twin Cities, Minnesota the use of this hadith by them:
The Messenger of Allah said: "Whoever provides the food for a fasting person to break his fast with, then for him is the same reward as his (the fasting person's), without anything being diminished from the reward of the fasting person." - Jami` at-Tirmidhi 807
to support their appeal for sponsored iftaar dinners is misleading. The hadith is not referring to the majority of the participants of such dinners. The hadith obviously means those who cannot afford a reasonable iftaar.
Taraweeh in congregation is portrayed as the main Ibaadah of the month where the whole Quran is pattered away giving the satisfaction of completing the whole Book in this month. This, notwithstanding the explicit demands of the Quran to read it “slowly and deliberately” and the clear instructions not to go near your prayers until “you understand what you are saying”. Yes, it is afzal to offer farz prayers in congregation but it is Sunnat-e-Rasool to offer taraweeh in the privacy and quiet of our home. All the four highly guided Khulafaa never offered it in the masjid. Zikr and spirituality seem to be compromised for ostentation, socialization, and a feeling of coming together in an open and bright space. I know of individuals who are not interested in local jamaa’ prayers of taraweeh at home but are very keen to drive to the masjid over the weekend for this purpose .
After making an opening statement “Through the long summer days, fasting and embracing spirituality in Ramadan is becoming more difficult” the writer proceeds with a good depiction of the life of Muslims in the Holy Month:
“Ramadan is a spiritual time for Muslims, and it symbolizes compassion, reflection and willpower. During the month, special attention is given to acts of worship in the form of prayer, inner peace and dhikr (remembrance of God). People who do not usually pray five times a day or attend a mosque put special emphasis on their religious practices in Ramadan. Around the world, mosques are busier, especially with the additional tarawih prayers that are held at night. In countries such as Morocco, places like the Hassan II Mosque in Casablanca are full to the max and the overflow of worshippers extends to the street.
Throughout the day, Muslims dedicate more of their time to religion, and the Quran is often read in its entirety. Ramadan is known as a month of giving, being generous and sharing. More alms or sadaqa are given to charity in Ramadan than any other month, and people provide those who cannot afford enough with meals. For example, if one is prevented from fasting due to poor health, it is obligatory to feed a fasting person for every day of the month — namely those living in poverty. Among other food, this often includes a certain amount of flour or the cash equivalent.”
Her next comment is probably true and debatable “All spirituality aside, it has become more difficult to fully indulge in the Ramadan atmosphere on a long summer’s day and, for some, the festival is slowly losing its crucial characteristics in big city life.”
She then dwells with the difficulties and trials to observe the demands of Ramadan in the hectic, demanding and the struggling life these days and states “that may hinder them from completely embracing the spirit of Ramadan.”
As a reference to a true but pathetic picture in large areas of the Muslim world, she writes “Indeed, Ramadan can easily turn into a month of relaxation and laziness, which also reduces people’s productivity — both in the daily routine and spirituality. While the festival should be a time of religious consciousness and serve as an occasion to reflect on life, all the mass consumption — especially in the form of TV drama — seems to be killing the meaning of the month.”
A pertinent observation:”Fasting in Ramadan should raise awareness and compassion for the poor, who may not have easy access to food and water. While Islam itself advises against overindulgence — Prophet Muhammad said Muslims should leave space of one-third for food, one-third for water and one-third for air — this is not the case for many today.”
And her final comment:
”Ramadan remains a special time for Muslims, but even in countries like Morocco, it has become harder to follow the traditions and objectives. Fasting requires willpower and strength when it coincides with the hot summer months, exam periods and a full-time job. The space for reflection and spirituality slowly gets filled by distraction and consumption.
While it is indeed true that many Muslims focus on their religious duties, straight after the month is over mosques suddenly have fewer people in them. Though the spirit of Ramadan may still linger in the air, normal life returns quicker than the spirituality fades.”
