Principle Objective of Ramadhan

Indeed the wisdom or the principle objective behind Ramadan is to achieve Taqwa based on the statement of Allaah jallah thana ‘uh: “that you may achieve taqwa” ¹ and other statements of the Prophet of Allaah [peace and blessings of Allaah be upon him]. If we understand the objective, which is to achieve taqwa we say it is needed that the effects or fruits of this taqwa be manifested in the behavior and manners of the Muslim. That means there should be some actual traces in the action of this man that testify he has achieved Taqwa for Allaah ta’ala. It is not just a matter of mere claim and speech so that one would say: “I am fasting therefore I am a muttaqi.”

As Taqwa is the chief fruit or the key objective from the objectives of the fasting, in the same way there are effects of taqwa that should be visible in the fasting person. In the verses of fasting in Surah Baqarah which starts with the saying:

“O you who have believed, decreed upon you is fasting as it was decreed upon those before you so that you may achieve taqwa” ²

and after Allaah subhanahu wa ta’ala explains the rulings and manners of fasting or rulings linked with fasting these verses end with the statement:

“Thus does Allaah make clear His verses to the people so that they may achieve taqwa.” ³

The very next verse that we get after the verses of fasting is

“And do not consume one another’s wealth unjustly and send it to the rulers”. ⁴

Notice that “and send” in this verse is a joining phrase [m’atoof] with the saying “and do not consume”. Thus the intended meaning is “do not consume and do not send”. Why should this statement or prohibition of wrongfully consuming other’s wealth come immediately after the verses of the fasting except for the reason that Allaah explains to us or shows us with examples that taqwa must have some signs that should manifest even in the dealings and conduct of a man. Taqwa is not just a matter of acts of worship so that one prays, fasts and makes Hajj with it. Rather it should be present in his dealings with others. Thus comes the command that do not consume one another’s wealth unjustly and send it to the rulers. The rulers here are the judges who fight on one’s behalf with this wealth and bring forth false witnesses to cover up the event of misappropriation. Another explanation of the phrase “and send it to the rulers” is to present this wealth to the judges as bribes. Allaah cursed the briber, the one who takes bribe and the one who settles the deal between the two parties. Therefore it’s not an act that is permissible or something that Allaah would like us to do.

Therefore, in this ummah just as a person fears Allaah regarding the acts of worship, in the same way he fears Allaah in the wordly dealings. Sadly many people, due to their ignorance or perhaps taking the matters of the deen lightly, perform acts of worship and thinks that they have achieved taqwa of Allaah through prayer and fasting. But the same people are seen competing over wealth of others – consuming or misappropriating it or taking it lightly. Brothers, this is not taqwa! Taqwa has its proofs, fruits and effects that should manifest even in these monetary aspects. Thus came the command “do not consume one another’s wealth unjustly”. There are also other aspects of characters and manners of a muslim (where taqwa is sought) as we find the Prophet (sallallaahu ‘alaihi wasallam) indicating towards some of them.

As came in some ahaadeeth when the prophet (sallallaahu ‘alaihi wasallam) said,

“Shouldn’t I inform you about the gravest of major sins?” Then he said: “(It is) shirk with Allaah and disobedience to parents.” Then he said, “And indeed the false witness, and indeed the false witness, and indeed the false witness.” The narrator said that he sallallaahu ‘alaihi wasallam went on repeating it till we said “would that he be quiet!”

Thus the Prophet sallallaahu ‘alaihi wasallam wanted to join between the objective of fasting and the prohibition of false witness and said that one who doesn’t resist false statement and acting upon that, Allaah is not in need of his resisting from food and drink. Allaah subhanahu wa ta’aala is free from us and our ibaadaat and is not in need of our fasting and praying. Rather it is us who are in need of gaining the Pleasure of Allaah subhanahu wata’aala. But as the Prophet sallallaahu ‘alaihi wasallam told if you are fasting but the effect of fasting or the effect of the wisdom behind fasting, that is taqwa, is not evident in your action such as resisting from false witness then it is as if you are not fasting at all. Therefore there is no necessity that you leave eating and drinking! The scope of the matter is obviously much broader which includes even mistakes made in speeches. The Prophet sallallaahu ‘alaihi wasallam said:

If one of you is in a day of fast he should neither use obscene language nor yell, if anyone insults or curses at him he should say: I am fasting! and he should not yell or use vile language.

O Brothers! This fasting refines our souls even if that has to do with our speeches so that we polish our tongues and speeches. We do not raise our voice nor do we become impatient or bring in causes that lead to impatience. This is not understood from the wisdom of fasting. Allaah ta’aala wants to purify our souls, our hearts, our intellects, our tongues and our characters through this fasting. What the Prophet sallalalahu ‘alaihi sallam guides you with is better and more fulfilling. So do not shout nor use vile language and if anyone curses or abuses you then say I am fasting! I am fasting!

It is as if by repeating the statement “I am fasting!” the person fasting means to say: As I am fasting I am not going to shout or speak ill and I will not return to you what you said. So by this he comforts his heart and reminds it that as he is fasting nothing foul should come from it. Allaah knows the best.

In another hadeeth the Prophet (sallallaahu ‘alaihi wasallam) also warns us that we may become amongst the losers who finishes their fasts without achieving its desired results or fruits. He sallallaahu ‘alaihi wasallam said: How many are those who fasts but get nothing from their fasts except hunger and thirst! He fasted but only got hungry and thirsty but couldn’t obtain the fruition. Neither did he achieve taqwa nor did he gain the great reward about which Allaah said:

“And I am the one who rewards it.” ⁵

O brothers! If we really want to avail of this great reward it is incumbent on us to establish taqwa in all aspects of our lives and in our conduct and manners. Having said that, o brothers! we can say that in Ramadan the means of taqwa intensify more for us. For that reason Ramadan turns out to be a universal madrasa accumulating all the virtues. Those acts that are intended to be done before Ramadan become more obvious in Ramadan and adhering to them increases in Ramadan in the shape of praying Taraaweeh in the jamaa’ah, dhikr, recitation of the Qur’an, study circles, enjoining the good and forbidding the evil etc. All of these intensifies in Ramadan though they are meant to be done before Ramadan as well. But muslims throughout this month precede in doing all these virtuous acts and increase in their adherence to it.

Throughout the history of the ummah, Ramadan was the month of great resolve and perhaps we can come back later to the details of its meanings which are simply great many by the Grace of Allaah. Therefore, Ramadan is the universal madrasa rectifying the conduct of the muslim bringing him back to how his mannerisms should be in this life. You will notice (in this month) a strong adherence to the congregation and to the edifices of the masaajid amongst people. This is the scene that we would like to see in Ramadan or out of Ramadan. But there is no doubt that people’s understanding of the value of Ramadan, the station of Ramadan, the greatness of Ramadan leads them to make utmost effort in this regard and Allaah knows the best. O brothers! As we said Ramadan is the universal school possessing virtues and piety, we should try to realize taqwa so that Allaah subhanahu wata’aala blesses us with all this goods and blesses us with his limitless bounties even after this noble month. For that reason we wish that the whole year effectively becomes Ramadan. If the ummah had understood what Ramadan is they would desire the entire year to turn out as Ramadan. The pious salaf used to regret at the depart of Ramadan and would await for its arrival due to their adherence to this great noble month. They understood its greatness, its blessedness and its station. Ramadan, dear brothers, thus is a manifestation of servitude (‘uboodiyah) to Allaah subhanahu wata’aala.

Reflect with me on the context of the verses of fasting in Surah Baqarah. You will find that in the middle of the verses came the statement of Allaah:

“And when My servants ask you concerning Me – indeed I am near. I respond to the invocation of the supplicant when he calls upon Me. So let them respond to Me [by obedience] and believe in Me that they may be guided.” ⁶

One may ask that the verses that came before it speak on fasting and the verses that came after it also mentioned rulings regarding fasting – so why is this verse placed in the middle of the verses of fasting? Allaah forbid that we speak merely from our mere intellect or put something in its undue place. But there must be some wisdom, purpose or goal behind placing this verse in the midst of verses of siyam. Such placement of verses stirs our interest to benefit from it. O brothers! During Ramadan in the state of fasting the soul of man progresses and he draws his heart near to his Lord subhanahu wata’aala. The strong desires of the soul are confined through the long abstention and control of food and drink during the whole day till dusk.

In order to progress the whims of the soul should be checked and by the Blessing of Allaah fasting is a means of curbing and taming the whims of the soul. The soul, arriving at such a state, is nearer or more hopeful of getting nearer to Allaah ta’aala. It is as if Allaah ta’aala is reminding us to turn towards Him. Not because He is in need of us, rather He wishes to bless us. No doubt that fasting is a great hardship just like other acts of worship. Even on the the Salaah Allaah subhanahu ta’aala said:

“and indeed, it is difficult except for the humbly submissive” ⁷.

There is hardship in Hajj so that the Prophet sallallaahu ‘alaihi wasallam likened it with Jihaad. Jihaad is only to be performed by men. As for women the Prophet sallallaahu ‘alaihi wasallam said: “Your Jihaad is the Hajj.” And there is obvious hardship in hajj which is even felt by men. Therefore, in all the acts of worship there is hardship and fasting is not exempted from that. So fasting indeed is a big hardship. It is as though Allaah wishes that we turn to Him in this state of hardship. Such a state is more deserving of supplications being answered through His Bounties and generosity. This person through fasting has obeyed Allaah and took up the great hardship of fasting. So Allaah wants to reward him with honor which will satisfy him in the hereafter as mentioned in another hadeeth that when he meets his Lord he is pleased with his fasting – meaning pleased with the reward of his fasting. The honor of the worshipper is on-going daily honor. So it is as though this verse placed in the middle of verses of fasting is mentioned so that we grasp the meaning of dua. Dua in essence is the epitome of worship. An epitome that is great and prominent.

It is for that reason the hadeeth says: “Dua is worship.” It is an act of humility and submission to Allaah ta’aala and recognition of the slave of his inability, limitations and deficiency in front of Allaah subhanahu wata’aala. That is why there came glad tidings from the Prophet sallallaahu ‘alaihi wasallam from this aspect of dua when he said:

“Supplication of the fasting person when he is breaking is not turned down.”

In another hadeeth we find:

“There are three whose supplication are not turned down: The fasting person when he is breaking, the just leader and the supplication of the oppressed person – Allaah raises it over the clouds and the gates of the heaven open up for it – and the Lord says: By My Esteem, Surely I will help you even if after a period.”

So these are the three people whose supplications are sure to be answered. Firstly, The fasting person when he is about to break it. Secondly the just leader who is a blessing for the ummah and Allaah honors him with answered supplications. And then there is the supplication of the oppressed person which Allaah raises above the clouds. The state of an oppressed is a strange state unlike others. He sees himself to be persecuted and oppressed. His rights have been snatched away or destroyed. But in the sight of Allaah he has ranks. Allaah raises his supplication above the clouds and the gates of the heaven open up for it to enter and Allaah says to him:

“By My Esteem, surely I will help you even if after some time.”

So if this supplication is sure to be answered why shouldn’t we then adhere to it and oblige ourselves to it? In fact why shouldn’t the whole ummah oblige itself to the supplication that is to be answered? Therefore while you are sitting along with your family, sons and daughters on the Iftaar table with all the delicacies waiting for you, remember you have brothers oppressed, persecuted and deprived in the easts and the wests of this earth. Remember your family and brothers in Palestine or in Iraq or in Afghanistan or in other muslim countries. Supplicate for them so that perhaps it might be a supplication that is answered. Supplicate to Allaah that He dispel the distress of this ummah, rectify its situation, collect together its ranks and unite its unity. This supplication, o brothers, is the epitome of ‘uboodiyah and blessing of Allaah subhanahu wata’aala for us in Ramadan. It is a Promise of Allaah :

“Indeed I am near. I respond to the invocation of the supplicant when he calls upon Me.” ⁶

So brothers let us make effort in making supplications so that Allaah ta’aala blesses us and dispels the anguish of this ummah.

O brothers! We can keep going on shedding lights on the meanings, lessons, fruits and blessings of Ramadan. I would say verily Ramadan with all that it contains is a manifestation of the esteem of this religion and the unity of this ummah. In reality Allaah ta’aala wants for us that this manifestation becomes a cause from all causes that lead to the unity of this ummah and joining of its rank. We should all reflect on its meaning.

Shaykh Dr Ahmad Syed Hawwa

Source: http://abdullahhasan.net/?p=428

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