by Dr. Abdul Wadud 

Fasting has been practiced throughout history, by saints, hermits, suffragette and revolutionary leaders as a means to various ends, religious or political, mystic or mundane, but the fasting prescribed by the Quran is a fasting with distinction. Although the word fasting is often used for all acts comprising voluntary withholding of food but fasting proper must be distinguished from abstinence. Strictly speaking, fasting is abstention from both food and drink, total in principle; and it envisages a positive goal. On the other hand, abstinence is abstention from a specific food and it is governed by negative motives. 

Psychology of Fasting, as contemplated by a western psychologist, Roland Crahay, Professor of Psychology and Sociology at the Warocque Mons Institute, Belgium is as follows:-

­“Fasting is often linked with three distinct psychological attitudes which may be combined in the same ritual fact — 

1.      The fasting of prohibition, which is supposed to fend off a danger. In a way this is a generalized abstinence. The danger may lurk in the foods themselves or in the fact of eating or in some evil influence.            

2.       Ascetic       fasting in the strict sense. — Here abstention has positive consequence for those concerned. It may introduce them to a state of exaltation or even delirium which is supposed to favor contact with the supernatural. It may also be based on reverse logic familiar to archaic civilizations: if something which preserves power on the profane level is enounced, it creates power on the sacred level.

            3.       Fasting in the sense of mortification i.e., to overcome bodily desires. The fasting subject by an unhappiness that he inflicts upon himself, hopes to fend of the unhappiness which may come to him from elsewhere:   impersonal evil, from the gods or simply from other human beings. In the extreme sense it may be mentioned as the Sitting Dharna Of hindus.”

Now-a-days we find mortification in developed societies in the form of hunger strikes. This practice is no longer directed at supernatural beings but at men who wield power and, in the eyes of those who protest abuse it.  The hunger strike is rare among men imprisoned for offences against the common law because they lack the necessary strength of character. But those jailed for moral or political motives resort to hunger strike more frequently because of their stronger conviction.

 The most striking example is Mr. Gandhi. But we must beware of oversimplification, however, for Mr. Gandhi’s motives were complex. He abstained from routine food but enjoyed fruit juice in full. Apparently he upheld a Hindu religious tradition in which food taboos and ascetic practices occupied a unique position. But he fasted nearly always when he was in prison and each demonstration was given much publicity which resulted in achieving some success, as the authorities yielded to pressure.

It may he said that fasting used as a strategy of physical non-violence constitutes a weapon of moral violence.

So many other people have resorted to hunger strike as a political weapon but deaths caused by it have been extremely rare.

Roland Crahay says: “True fasting and other ascetic practices are generally incompatible with present customs. Our civiliz*ation, at least since the Renaissance, has become realistic, hedonistic (1) and pragmatic. The necessities of modern life tend almost completely to eliminated fasting form religion.” He says further:

“Although our civilization has eliminated fasting from religion, yet we find that fasting is practiced in the 20th century almost as much as in the past, though in a different form and with entirely different intentions.” “This refers to medical and particularly pseudo-medical regimens of slimming. It may be suggested that there is an asceticism which compensates, unconsciously, for the hedonism of our times. Undoubtedly such a theory would find sonic support in the fact that the obsession with slenderness is often associated with a strong erotic element. It is not the entire body that one wishes to reduce but only the abdomen.”

"The hypothesis is attractive one but, to be accepted, it should be based on more exact information. It is certain, however, that the propensity for fasting is partly inspired by fear which, it must be said, is not groundless but which causes many people to fast before reaching the critical moment. Popular opinion on obesity goes far beyond the circumspect attitude of the men of science”.

“Another trend of our era is the cult of youth and its corollary the desire to prolong youth. The estheticism of slenderness is an estheticism of the young. Opulence is resented as a sign of ugliness because it is a sign of age.”

After this brief description of the modern trends in the psychology of fasting, let us consider the fasting and its motives as prescribed by the Quran. The holy Quran says: 

 

 

 

(2:183-187) "Oh ye 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 proscribed number (should be made up) from days later. For those who can do it only with difficulty (2) (i.e., whose strength is hardly sufficient to bear the strain) is a ransom: the feeding of one that is indigent. But he that will give more, of his own free will, it is better for you, if ye only know. Ramadhan is the month in which We sent down the Quran as a guide to mankind, also clear (signs) for guidance and judgement (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 you in difficulties. He wants you to complete the prescribed period; and to make the code of life with which He has guided you, reign supreme, and to express your gratitude to Him (by enhancing your obedience to His laws)”. 

“0 Rasool! when my devotees ask thee concerning Me: I am indeed close to them. I listen to the prayer of every suppliant when he. called on Me. Let them also with a will listen to My call and believe in Me: perchance they will steadfastly follow the right way.

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 you, and eat and drink, until the white thread of dawn appears to you distinct from the black thread; then complete your fast till the night appears; but do not associate with your wives while you are in retreat in your mosques. These are the limits (set) by Allah: approach not night thereto. Thus Allah made clear His signs to men:  perchance they might learn self-restraint.” 

From the above it is clear that fasting, as prescribed by the holy Quran, is neither meant to fend off danger, nor is it an ascetic fasting with the object of coming into direct contact with the supernatural and nor is it a fasting in the sense of mortification. It is a pure and simple discipline of body and mind. It is a yearly training course to teach the believers SELF-RESTRAINT. Whether it is a case of confrontation in the battle-field or the case of establishing justice and equality in the social and economic fields, self-restraint or self­-discipline is the primary factor that leads to success. What is this se1~discip line? It is one of the highest functions of the human brain or one of the most recently acquired faculties in human evolution. It is a gradually acquired human trait which gives preference to a higher value, as compared with one’s own interest, whenever there is a conflict between the two. Man often yields to his own desires and necessities. The bare necessities of life are only a few but, fed by base sentiments, they go on expanding throughout life. The more they expand, the more they affect the necessities of other human beings and thus help promote a social order devoid of justice and equality. The holy Quran has provided a number of Permanent Values in order to keep a check on the human sentiments and desires. 

Preference to Permanent Values on one’s own sentiments and self-interest create self-discipline which is the main object of the training course of fasting in the month of Ramadhan, as prescribed by the Quran. During the fast, one abstains from food as well as from base desires. The fast reminds the believer of the limits of his own necessities and the necessities of others around him. It reminds the ‘have’ of the difficulties of the ‘have-nots’. It prepares him for the struggle for the establishment and maintenance of a social order based on Justice and Equality. Fasting is a discipline with distinction. It is a silent obedience to the laws of God without the facet of display. Thus its moral and spiritual value is unique. 

The Holy Quran has made unlawful certain items of food, during the normal life of man which have been described earlier. On the other hand all other articles of food which are pleasing to taste, sight and smell, Called ‘Tuayyabat’ in the Quranic terminology are made lawful. But occasions arise during the life time of man, when under unforeseen and hazardous circumstances, there arise shortage of food and water for example during the war, when surrounded by bombs and bullets, conditions are not favorable for the consumption of even available food, for hours and days together. Fasting in the month of Ramadhan is a training period to meet such circumstances. 

The Quran prescribed fasting for a certain number of days i.e., for one month every year. The counting of days by itself is a discipline. Moreover the period of one month is most appropriate for training purposes. If it were extended to several months or reduced to a few days only, the purpose of training could not be achieved. A training period in any Army of the world is neither too short, nor too lengthy but just appropriate for the purpose in view.

 The fasting prescribed by the Quran is not an ascetic fasting. If one is ill or on a journey, he is allowed to postpone it and to make up, the missed number of days, by fasting later. Those people whose physical condition is hardly able to withstand the strain of fasting e.g., old and infirm people, pregnant women or lactating mothers etc., shall have to join the discipline by payment of ransom i.e., by feeding the indigent. It is a voluntary decision as to whether one is sufficiently fit to keep fast or not. It is not for the law to decide. But one should keep it in mind that a voluntary decision should not be made a way of escape from the stress and strain of fasting. That is why it is said that inspite of the allowance for postponement and ransom, if one can keep fast, it is better because, after all, these allowances are not the exact substitutes of fasting. 

According to the verse (2:185) the month of Ramadhan has been fixed for fasting. Why the month of Ramadhan has been selected for the collective training of body and mind of the Muslim Ummah? That is because the descent of the holy Quran on Muhammad (peace be upon him) began in this month; the Quran which provides clear and unambiguous guidance towards the goal set for humanity and enables man to judge between right and wrong by providing measures contained in its Permanent Values.

 The Holy Quran was revealed to Muhammad (PBUH) in the 7th century A.D., when the edifice of the world civilization, that was built during the past 4000 years, was razed to the ground, when despotism was the rule of the day, when superstition               dominated the human thought, when every tribe was thirsty of the other’s blood, when the way of life prescribed by the messengers of Allah in the past, which was meant to produce peace and integration, was thrown overboard and replaced by chaos and disruption. In short that was the time when the forces of disintegration prevailed upon the entire human society inhabiting the world.

 The descent of the Quran brought a revolution in the history of human civilization.

 Dorsey states in his book titled “Civilization” that it was a most outstanding event in the history of mankind.

 Brifault in his book, “The making of Humanity” describes that the light which lit up the candle of human civilization for the second time did not originate from the Greeks and Romans but its source was the Arabian country.” 

The Quran did not bring about a change in the world of bricks and stones but it bestowed upon humanity a new angle of vision, a change in the measure of values, a   change in the measure of what is right and what is wrong, a change in the ultimate objective of life. It brought about an earthquake in the human ideas, it dismantled the old world full of misery and exploitation and replaced it by a world of peace and plenty. 

The Eid at the end of the month of Ramadhan is the day of rejoicing to commemorate the beginning of the descent of the Quranic revelation, in the last week of this month. On the other hand, the month of Ramadhan itself, as said earlier, is the yearly period of’ training of the Muslim Ummah responsible for the spread of the Quranic guidance. 

Thus it is said: 

 

    

 

(10:57-58) “0 Mankind! There has come to you an advice from your Sustainer. It is a healing for the ailment of your heart and a guide and ‘Rahmat’ to those who believe in it.  O Rasool! Tell them that it is only through the bounty and ‘Rahmat’ of Allah, that you have received it. Let them rejoice (over it). This is more precious than the wealth they hoard.” 

It has been re-emphasized in the verse (2:185) that Allah intends every facility for you and He does not want to put you in difficulties. Thus the fasting prescribed by the Quran is not mortification. Only those people who are present at their homes should fast. Those who are on journey or are ill, are provided the alternative for it, as stated already. Fasting is a discipline which is meant to prepare the believers for the struggle in which they are required to demonstrate to the world how the way of life prescribed by Allah outshines and outmatches all other ways of life. 

In the next verse i.e., (2:186), the holy Quran has laid down that the fasting prescribed by the Quran is not even an ascetic fasting of saints and hermits which they keep under the false supposition that it brings a man in direct contact with the supernatural. It is emphasized that Allah is always nearer to the believers whenever anybody calls Allah for guidance, His laws contained in the Quran are ever ready to answer to his call. Thus to be nearer to God one should believe in the truthfulness of His laws, steadfastly obey them and seek guidance from them.

 The next verse i.e., (2:187), provides yet another proof that it is not an ascetic fasting. The Quran prescribed fasting only for the day and not for the night, when even approach to wives is allowed. Thus it is not the way of Monasticism. Husband and wife provide each other mutual comfort and mutual protection. Thus they are like garments to each other. The relationship between a husband and his wife does not come in the way of discipline prescribed by Allah the Almighty. Monastic as well as the Arabs of pine.. Islamic era could not check their sentiments and only deceived themselves by indulging in secret practices. So the Quran permitted the approach to wives during nights in the month of Ramadhan. The Quran categorically rejected Monasticism when it was said: 

 

 (57:27) "And Monasticism which they invented, We did not prescribe it for them.”  

However, when believers are held inside the mosques (3) where a special course of training is being carried out to promote the settlement of intricate human problems, the Quran does not allow approach to wives on such occasions. 

Fasting in Islam is as much a discipline and a cohesive force, in the Quranic social order, as prayers in congregation, Zakat and Hajj. That is why fasting is prescribed as a penalty in certain acts of transgression. At other places fasting and spending on weaker ones in the society have been prescribed, by the Quran, as substitutes to each other, as is evident from the following verses:—

Life is absolutely sacred in Islam. But if somebody kills another person by mistake (4) compensation is prescribed to be paid to the family of one who is killed.

.

(4:92)  “If he (the one who is killed) belonged to a people with whom you have a treaty of mutual alliance, compensation should be paid to his family and a believing slave be freed. For those who find this beyond their means,(is prescribed) a fast for two months running, by way of repentance and return to the path of Allah.”

Here fasting is meant to make the killer cognizant of the grave nature of the deed he has committed, so that he may feel sincerely repentant. 

At another place fasting is prescribed as ransom, at par with the feeding of poor:

 

 (5:95) “O you who believe! kill not game while in the sacred precincts or in pilgrim garb. If any one of you does so intentionally, his expiation is: an offering made to  the Kaaba of an animal equivalent to the one he killed, as adjudged by two just men among you; or the feeding of the indigent; or its equivalent in fasts: that he tastes the penalty of his deed.” 

At yet another place it is said:

 (58:3-4) “Those who put away their wives (by saying that they are as their mothers) and then wish to go back on the words they uttered, (it is ordained that such a one) should free a slave before they touch each other. Unto this you are admonished: And Allah is well acquainted with (all) that you do. And if any-one has not (the wherewithal) he should fast for two months consecutively before they touch each other. But if  any one is unable to do so, he should feed sixty indigent ones. This, that you may show your belief in Allah and His messenger. Those are limits set by Allah. For those who do not believe in Him, there is a grievous penalty.” 

The above description makes it abundantly clear that the objects of fasting, as prescribed by the Quran, are entirely different from those visualized by the western thinkers or other non-Muslims. 

Physical and psychological value of fasting.—Fasting, as prescribed by the Quran, besides being a moral and spiritual training, is also a physical training in which the motivation and determination assume a dominant role. That is why the Muslims have displayed extraordinary feats in the battlefields which is a well-known historical fact. A body physically developed and trained to a peak of fitness is a common human ambition and one that becomes highly desirable for sudden efforts of athletics and competitive sport or even for ordinary life. But when challenges to be met extend over days, weeks and perhaps years, man’s physique matters less and less and his motivation and determination becomes increasingly dominant. Exceptional feats of endurance have been undertaken much less by people of remarkable physical development than by men of average physical ability driven by a will and spirit far beyond the ordinary. A general standard of  physical fitness is important if we are to perform effectively in the material world but the main requirement is sufficient health and vigor in the body to make it an adequate tool for the mind; and that is what fasting prescribed by the Quran trains men for. 

Many examples can be found of a resolute mind that over-comes even ill-health and

disability, but I quote here an example of my own personal experience. During the second World War, I was in the Indian Medical Service and in the year 1944, I was attached to 3 Rajputana Rifles as Medical Officer. The battalion was on a training course in Rajputana Igatpuri jungle near Nasik and it comprised three companies of Hindu Jats and Rajputs and one of P. Ms (Punjabi Musalmans). The Battalion Commander and company commanders were British. Only two commissioned officers were Muslims, one myself and the other a Lieutenant. The weather was hot and humid like the one we find in the month of August in Punjab.The terrain was of uneven type with low hills spreading over miles around. During training, our troops had to march several miles daily and the entire Muslim company used to keep fast, as it was the month of Ramadhan. The British officers resented fasting by Muslims but, however, they did not interfere. After about a fortnight’s stay in the jungle we had to return to our base camp at Nasik. The distance between the jungle camp and the base camp was nearly 30 miles. On the night before we started, the commander of the Muslim company, who was British, instructed his company not to keep fast the next day as the march was long and tedious. He also said that if any-body keeps fast and then falls out during the march, he shall be punished. The Subedar of the company approached me as I was the only commissioned officer who used to keep fast in the camp; and asked my opinion as to what they should do. I explained to the Subedar that it was not compulsory to keep fast during journey as the Quran has given the option to postpone it on such occasion. But the whole company was adamant in keeping fast and they did. (I myself did not lag behind). The heat and humidity during the march was almost unbearable. Three to five soldiers from each of the Hindu companies fell out on account of bad fee (5) or illness. But the entire Muslim company, which was keeping fast, covered full seventeen miles of the difficult terrain, under terrible weather condition without a single fall out and reached, before sunset, the top of the hill where we had to stay for the night. The British officers were absolutely wonder struck They asked me, “What stuff you people are made up of?” I said, “We are born soldiers. Your army training started only a few years ago while we started it at the age of five; on the other hand, you took it under the British command while we took it under the Divine command.” 

According to Sir Edmund Hillary of Mount Everest fame, “When the going is tough and the pressure is on; if reserves of strength have been drained and the summit is still not in  sight, then the quality to seek in a man is neither great strength, nor quickness of hand but rather a resolute mind, firmly set on its purpose, that refuses to let its body slacken or rest.” 

That is the quality which fasting, as prescribed by the Quran, tends to produce and has, in actual practice, produced amongst the believers.

 To sum up, the objects of fasting, as laid down by the Quran, are as follows:—

(I)    () “That you may learn

(1)        “That you may learn self-restraint.” The subject of self-restraint or self-discipline has

already been discussed earlier, where it was described as a gradually acquired human trait which gives preference to a higher value on self-interest, whenever there is a conflict between the two. Let us elaborate this point:—

   According to the holy Quran, man comprises a physical body as well as a human ‘Personality’, ‘Ego’ or ‘Self. The processes of anabolism and catabolism change every bit of the human physical body but human ‘Personality’ or ‘Self is permanent and stable. It does not cease to exist with the death of the physical body, but passes on to a higher plane of existence. It starts its carrier in an undeveloped form hut equipped with immense potentialities. On the other hand, the ‘Infinite-Self or God’s Personality is the highest and perfectly complete. The human ‘Self as compared with it is finite and so its attributes are finite. But in spite of all that, the human ‘Self’ contains most of the divine attributes in a latent or potential form and to actualize these potentialities is the aim of human life.

Freedom is an inalienable property of human ‘Self’ Man’s sense of responsibility springs from this attribute of freedom. Man is free to choose any of the alternative courses of action open to him but the responsibility for its choice rests squarely on his ‘Self’. On the other hand the human self is not able to enjoy absolute and unlimited freedom but it is restricted by the conditions under which a man lives. In a highly regimented society its sphere of action may be subject to increasing shrinkage because such a society discourages all kinds of Self-expression and curbs liberty of action. It can, however, regain its vitality by regaining its freedom.

But there is yet another important aspect of freedom of ‘Self’ which is worth mentioning. Regarding the ‘Infinite Self’ the holy Quran says.

              (6:12)    “He has imposed upon Himself the responsibility of providing nourishment (to His creation).”

     The self imposed restrictions do not affect the freedom of ‘Self’. It indicates that Allah does not exercise His authority as an autocrat monarch but according to rules and regulations which He has imposed upon Himself. Any action in the universe is reacted in the form of manifestation of a specific divine attribute. Such specific reaction for a particular action is called Law of Allah. And the laws of Allah never change, (35:43). In the physical world everything is bound to obey the divine laws, (13:15). But on the other hand, as said already, man has got the ‘Personality’ or ‘Self’. Freedom being the basic characteristic of Personality, man is not bound to obey (although his physical body is bound, like all other creation). He is given the freedom of choice to obey or not to obey, (18:29). But whosoever shall obey the divine laws shall provide nourishment to his ‘Self’ and promote the actualization of its potentialities and whosoever shall disobey, his ‘Self’ shall remain undeveloped. (91:7-10)

 It is clear from the above that the obedience to the divine laws is not a restriction imposed from outside but it is a self-imposed restriction which does not interfere with the freedom of human ‘Self’. It indicates that self-restraint or self-discipline which is one of the highest functions of the human brain is gradually acquired through one’s self efforts. The Quranic fasting is an annual exercise of imposing voluntary restrictions so that one gets accustomed to it in his daily life.

 However, the word () with the root () has a still wider import. It moans to keep an eye on the divine laws. The phrase() occurs very frequently in the Quran. It means to bow down before the laws given by Allah for the guidance of mankind or to follow the way of life prescribed by Allah with utmost care. The word () has been used as an opposite of () (5:3) which means rebellion. It also moans to save one’s self from the consequences of going the wrong way. The holy Quran in the very beginning has described itself as () “a guidance for those who possess the will to save themselves from the dangerous pitfalls of a wrongful life.

 Thus when the Quran describes the object of fasting as () it means fasting is a yearly refresher course for Muslims in which they learn to practice self-imposed restrictions on their sentiments, whims and wishes, so as to make themselves increasingly capable of steadfastly following the way of life prescribed by Allah, the way of life in which the Permanent Values given by the Quran serve as a beacon of light to differentiate between right and wrong.

 (2)   The other great object of fasting is () “So that you make the code of life with which Allah has guided you, reign supreme.” The fasting in the month Ramadhan is not observed merely as a ritual there is yet another object of fasting as described by the Quran. That is to prepare you for putting in maximum efforts for the establishment ‘Deen’ so that the code of life, with which Allah has guided you, outshines and reigns supreme over all other man-made ways of life..

 Allah is the sovereign power of the universe He is the only law-giving authority. The sociological laws given by Him to mankind through His messengers are the reflections of the fundamental laws that govern the organization matter at all levels. The sun and the moon  courses exactly computed. The stars in the heavens and the trees on the earth are equally subjected to the divine, laws. The celestial bodies lie in space perfectly balanced. A slight transgression from the limits laid clown by the divine laws can upset the working of the whole universe. Similar is the case with the human society; transgression from the limits laid down by the fundamental laws given to mankind by the Creator of the universe is bound to cause chaos, disorder and confusion. On the other hand, the way of life prescribed by Allah for mankind, ensures development and steady state of human society and serves as a deterrent against the disintegrating forces.

 

Thus the natural consequence of following the universal code of life given by Allah, is the coordinated functioning of the individuals who follow that code. This leads to their success in all walks of life with the resultant display of the supremacy of the code itself.

 

The word ()  in () (2:185) needs further clarification. It means greatness, Sovereignty. As stated already sovereignty of Allah reigns supreme in the universe:

 

 (45:37) “To Him belongs the sovereignty of the heavens and the earth, and His power and wisdom are boundless.”

It means that Allah wields His power with wisdom and according to the laws initiated by Him and does not act as an autocratic monarch. Although He wields power directly in all other fields, He has a different program for the exercise of  His power amongst human beings which he does through the medium of His messengers. Thus Muhammad (PBUH), the last messenger of Allah, is addressed as follows:

 

  (74:1-3) “O Muddasir (6) ( ) arise and () deliver the warning to mankind against the establishment of social orders according to their whims and wishes and () establish a social order in which the sovereignty is that of Allah.”

At yet another place it is said: () (17:111) “Establish His greatness to the maximum extent.”

This has been further explained by saying:

 

 (17:111) “He has no partner in His sovereignty.”

The question arises, what shall be its practical shape? The answer is: (95:8) ()  “ The command is that of Allah alone) Is He not the wisest of all the judges.”

Yet, so far it appears to be a matter of belief only. Does it serve the purpose by calling him (), the wisest of judges or by calling him () most high (22:62).

 The answer is No. As a matter of fact, the real purpose is: ( ) (9:40) “The supremacy is that of the law of Allah.”

A rule where the supremacy is that the laws of Allah can not be questioned:                               

 

 (21:23)  “He can not be questioned for His acts but they (every other ruler) can be questioned (for theirs).”

 In the above said words the Quran has pointed towards a great reality. Politically, the word sovereignty means:— “Accountability to none.”

The Quran has explained that a rule of this type can be only that of Allah and of no body else. 

 LAWS OF ALLAH.

 

 (6:116)   “Allah’s laws based on truth and justice have been set forth (in this book) in a complete form. None has the authority to make any change in these laws; because this book has been sent by One whose power of hearing and of knowledge are boundless.”

 The collection of Divine Laws, which are complete and immutable, is called () the hook of Allah.

Thus the  rule of Allah, His sovereignty, His greatness, mean the “sovereignty of the book of Allah.”   This shall be established anyhow,  by human hands. Those who take the responsibility of doing so, shall be called () Jama’at-ul-Momineen.

 That is why it is said:

 

(5:44) Those who establish the rule of the book of Allah shall he known as (Mo’mineen) believers) and those who do not do so, shall be known as (Kafireen) non­believers.

The rule established according to the book. shall be known as () or the ‘Quranic way of life’.

 

The very object of sending His messengers by Allah in this world was the establishment of () and to make   () prevail over all other ways of life:   

                 

(61:9) “He is the One who has sent His Rasool with guidance and the code of concrete, constructive and purposeful way of life, that He may cause it to prevail over all other ways of life, however much those who ascribe partners to Allah are averse.”

That is the only way of life which can fulfil the object of human creation, thus ultimately it shall prevail-over all other ways of life:

 

 (58:21) “Allah has decreed: ‘It is I and my Rusul who must prevail., for Allah is One full of strength, able to enforce the Divine way of life.”

    But this shall occur by the combined efforts of the Rasool and his companions:

(48:29) In the verse (58:21) it was said, “I and my Rusul must prevail. This is followed by saying:

 

(5:56) “It is the party of Allah that must prevail.”

It is the same party of Allah, for whom it is said:

(3:138) “You must gain mastery, if you are true in your belief.”

 Because you are responsible for the establishment of the sovereignty of Allah therefore you must prevail.

What shall be the result?  The result shall be that those who shall rise up for establishing their own sovereignty shall be turned away.

  

        (7:146) “According to His law of Mukafat’ Allah will put away those, who while turning away from his message exercise power unjustify.”

That is what is meant by

Thus the ultimate shape of the Greatness of Allah is — The rule in which the sovereignty lies with the book of Allah.

 But those who are in power should not get the   misconception   that they have gained () the right to rule: 

For them it is emphasized — Proclaim to the world day and night — ()   “The sovereignty is that of Allah alone.”

Thus () is the ultimate object of making the determined efforts to put the divine laws in to practice in human affairs. 

This it is clear that the social order, based on divine laws, does not come in to existence by more sermons. It can come in to being after all the existing man-made social orders are demolished as indicated in the word, () in the verse (74:2). This is to invite the wrath of Allah by all the self-seekers in the world, who go against the establishment of divine order amongst mankind. This may even result in confrontation in the battle-field. Fasting in the month of Ramadhan is an annual exercise meant to prepare the believers for putting up maximum efforts for the establishment of ‘Deen’ or Quranic social order.

 (3)  The other object of fasting mentioned in the verse (2:185) is () “So as to express your gratitude to Allah for His guidance towards a constructive way of life.” But verbal expression of thankfulness to Allah does not carry any meaning. Thankfulness to Allah means enhancing our obedience to His laws and making determined efforts to put His laws into practice in human affairs.

 These are the features which distinguish the Quranic () from the fasting by non-Muslims. Of course, its value as a physical and psychological training in which the motivation and determination assume a dominant role, as described earlier, cannot be underestimated.

 DISCIPLINE

 When we say that fasting, prayers in congregation, Zakat and Hajj are a discipline and a cohesive force for the solidarity of Muslim Ummah, it becomes difficult for a non-Muslim to pick up its significance. That is because amongst them the concept of religion is limited to the one which is supposed to serve as a direct relationship between God and man and which has got nothing to do with a social order. While on the other hand Islam, as prescribed by the Quran, is a Deen, a way of life, a social order and not religion. Deen is a system of collective living, its aim being the welfare and the progress of mankind as a whole as a step towards the actualization of the potentialities of the Human Self in individuals and towards the smooth evolution of man to a higher form of life, known as (), the life in the Hereafter in the Quranic terminology. The one common factor at each level of organization in the universe is United Integrated Function which is the essence of novelty of creation and the resultant evolution. A non-aggregated structure means independent function and consequent competition. Aggregated structure means joint function and consequent cooperation which leads to creating some-thing new. Fasting, Prayers in congregation, Zakat and I Hajj are the means to achieve the United integrated Function of the Muslim Ummat. in order to achieve the goal, which is the next higher form of life in human evolution.

 

 (2:286) “Our Cherisher and Sustainer! Take us not in to account it we forget or fall in to error.”

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Notes:

1. Doctrine that pleasure is the chief good or the proper end of action.
2. The words (......) need further explanation:
    The Quran says:
    (....) 
   (2:286)
   Its usual translation that we often come across is (0 God!) Do not lay such responsibility on us which we are unable to bear,’ This is not correct, The Arabs use the words (.......) for performing a certain act when one’s vitality or energy is so meager that one has to put up all that is available. Thus the word (......) indicate old and crippled persons, or those engaged in vacations which need extreme energy under unfavorable circumstances such as laborers working under extremes of temperature in summer.
3. The meaning of the word "Sajda" as it occurs in the Holy Quran, is not only physically bowing down before Allah but it also envisages obedience to His laws, as is clear from the verse 16:49. Similarly the word "Masjid" (mosque) not only means the place or building specified for saying prayers but also means a center for enforcement of divine laws. The word "Masjid-Alharram" for Kaaba is used in the same sense.
4. i.e.  not with a guilty intention in which case it becomes a murder, for which punishment Is prescribed separately.
5. Fungus infection of the toes was very common In the jungle, the feet being kept covered with boots all the time in wet  climate and inside wet trenches.
6. The word ‘Muddasir’ is often translated as “one wrapped in a mantle.’ But here it means the one whose responsibility is to set right the human affairs.  As, for example "tadseer-ut-Tair' means "the bird sets right its net'.