What is the real reason that we fast in the month of Ramadan?
The entire discussion on Ramadan and fasting is encapsulated in one small section in Surat Al Baqarah, the second Surah in the Qur’an. We will take one part of it, where Allah says:
“O you who have believed, decreed upon you is fasting as it was decreed upon those before you that you may become righteous” [2:183]
This is an ayah that we usually hear in talks and prayers leading up to Ramadan, but what is it really telling us?
Linguistically Allah uses “la’alakoum tattaqoun” which translates briefly to “so that you may become righteous”. However, the specifics used in this phrase have a much deeper meaning. “La’ala” (لَعَلَّ) means several things in the Qur’an. One is “so that” i.e. what is mentioned after “la’ala” is the purpose for what Allah stated before it.
“La’ala” also means “hopefully” i.e. Allah says he’s given us this, then hopefully we will do that. Whatever guidance Allah has given us – in this case it is the month of Ramadan – hopefully we will benefit from it in the way Allah has mentioned; this means that it is not guaranteed – it means that just because we fast, does not mean we will definitely gain the results we were supposed to attain.
However, on one hand there is no guarantee, but on the other there is hope that we will achieve what we need.
What Allah mentions as the true achievement from fasting is taqwa. Taqwa has a deeper meaning than righteousness. It is derived from the word “wiqaya” which means protection. Taqwa is to protect oneself and in the case of the Qur’an and Islam it is to protect from landing ourselves in trouble, from disappointing Allah.
So what is the relationship between fasting and taqwa?
Fasting is firstly a physical action; even if one is not a spiritual person, the physical feeling will be there – we will concentrate on this. We abstain from physical needs such as food and water from Fajr till sunset. Our body calls out to be fed, our stomachs call for food, our throats for water – so there is a physical battle inside of us.
The only other entity inside us is our heart, our ruh. It’s like our hearts are in charge and it orders our stomachs to wait until sunset. This also pertains to other urges of the body, such as the desire for the opposite sex.
The body will call on us to disobey Allah in that sense. However, just as we abstained from hunger and thirst, we will be trained during Ramadan to abstain from other physical urges too. Throughout the year we are in a constant battle with ourselves and our enemy shaytan is constantly whispering to us.
In the month of Ramadan, all the shayateen are chained up. The prophet (ﷺ) said: “when Ramadan begins, the gates of Paradise are opened and the gates of Hell are closed, and the devils are put in chains”. [Bukhari]
Our biggest enemy is chained allowing for our hearts to take full control for 30 days. This itself is a blessing from Allah. A way to train our hearts for the rest of the year. Just as one will first train in a controlled environment for a job, then be put into the field – the training is what gives one the confidence and ability to perform.
Let us all use this month to strengthen our hearts. Time is flying past so quickly and we are not guaranteed to see the month again.
May Allah make us of those who attain true taqwa. Ramadan kareem.
A hadith was narrated in Sahih Bukhari, describing a dream the prophet (ﷺ) had one night. The dreams of the prophets are very significant – they all have meanings.
The prophet (ﷺ) often asked his companions if they had seen a dream and he would narrate to them what the dream meant, if it had any true meaning. One day he said to his companions that he himself had a vision, a daunting one.
Two angels came to him in the dream, woke him up and told him to proceed with them. He set out with them and came across a man lying down and another man standing over his head holding a huge rock. The man with the rock would throw the rock at the other man’s head smashing it.
When he struck him, the rock would roll away and went to retrieve it. No sooner had he returned to the man lying down, his head would be restored to its former condition and the process was repeated.
The prophet (ﷺ) was startled, he said to the two angels, “Subhan’Allah! Who are these?”. The angels would only reply, “proceed, proceed”.
So they proceeded and came across man lying down in a prone condition with another man standing over his head with an iron hook. He would put the hook in one side of the man’s mouth and tear off that side of his face to the back of the neck; then a similar tear with his nose; and a similar tear with the eyes.
He then turned to the other side of the man’s face and did the same. He had hardly completed that side and the other was restored to its former condition and the process was repeated.
The prophet (ﷺ) said to the two angels, “Subhan’Allah! Who are these?”. The angels would only reply, “proceed, proceed”.
So they proceeded and came across something similar to a Tannur (a sort of baking oven, a pit usually lined with clay for baking bread):
The prophet (ﷺ) mentioned hearing much noise and voices. He looked into it and found naked men and women whom the flame of the fire was reaching them from below and they would scream out intensely.
The prophet (ﷺ) said to the two angels, “Subhan’Allah! Who are these?”. The angels would only reply, “proceed, proceed”.
So they proceeded and came across a river red like blood. In the river they saw a man on the bank who had collected many stones and another man in the river swimming. While the other man swam and went near the man on the bank the swimmer would open his mouth and the other man threw a stone into it. He would swim away and return, then the process was repeated.
The prophet (ﷺ) said to the two angels, “Subhan’Allah! Who are these?”. The angels would only reply, “proceed, proceed”.
So they proceeded and came across a man with a repulsive appearance, the worst they have ever seen. Beside him was a fire and he was kindling it and running around it.
The prophet (ﷺ) said to the two angels, “Subhan’Allah! Who is this?”. The angels would only reply, “proceed, proceed”.
So they proceeded and reached a garden of deep green vegetation having all sorts of spring colours. In the midst of a garden there was a very tall man who’s head can hardly be seen because of his great height. Surrounding him were children in such a large number, more than the prophet (ﷺ) has ever seen.
The prophet (ﷺ) said to the two angels, “Subhan’Allah! Who is this?”. The angels would only reply, “proceed, proceed”.
So they proceeded and came to a majestic, huge garden, greater and better than any he’s ever seen. The two companions said to him, “ascend up”, and the prophet (ﷺ) ascended until they reached a city built with gold and silver bricks. They went to a gate and asked the gate keeper to open it and they entered the city.
In the city they found people with one side of their bodies as handsome as anyone has ever seen and the other side as ugly as anyone has ever seen. The two companions with the prophet (ﷺ) ordered those people to throw themselves into a river that was flowing across the city and its water was like milk.
After they came out they returned with the ugliness disappeared and in best of shape. The two companions mentioned that the place they are in is ‘Adn Jannah. They pointed up and said, “that is your place” – a palace like a white cloud.
The prophet (ﷺ) said, “may Allah bless you both, let me enter it”, they replied, “as for now, you will not enter, but you shall one day”.
The prophet (ﷺ) said, “I have seen many wonders tonight. What does it all mean?”
They explained starting with first man who’s head was being smashed. He is the symbol of a person whom the Qur’an comes to him and refuses to recite it nor act upon it. He also sleeps upon the obligatory prayers e.g. Fajr time comes and he sleeps through it until after sunrise; Asr time comes and sleeps through until Maghreb.
Why is the head being smashed we may wonder? What does it symbolise? Scholars explain that the sweetness of sleep is in the brain, thus why it is being punished.
As for the man whose sides of mouth, nostrils and eyes were torn off from front to back, he is the symbol of a person who tells lies that spread across the globe. In our time this could be big lies told on the internet – they can easily spread in modern times.
As for the men and women being burnt on what seems like a Tannur, those are the adulterers and adulteresses.
As for the man in the red river swallowing stones, he is a symbol of those who eat Riba (usury and interest) and the ugly man near the fire, kindling it and going around, that is the gatekeeper of hell.
As for the tall man in the garden, that was prophet (ﷺ) Ibrahim and the children around him, they were the children that died upon the Fitrah i.e. before puberty.
Some Muslims listening to this narrations asked the prophet (ﷺ) if the children of the disbelievers were also amongst the children in the garden; he clarified that indeed they were. This is because in Islam everybody is born with the Islamic faith of believing in Allah; it is only at puberty that our faith starts to be tested.
As for the people that were half beautiful and half ugly, these were the people who mixed an act of good with another that was bad, but Allah forgave them.
This was the vision that the prophet (ﷺ) had. Scholars explained that what the prophet (ﷺ) was narrating is the life of the Barzakh; the life between death and the day of resurrection.
This is due to the last part of the vision explaining the people that were half beautiful and half ugly. If they were already in Jannah, they would not have the half ugliness – it is as if Allah gave them that side to remember their sins as they wait for end of time; where Allah says:
“..And in the Hereafter is severe punishment and forgiveness from Allah and approval..” [57:20]
For those who are being punished in the Barzakh, it will only be worse after the day of judgement; and those who are in bliss, it will only be better after that day.
The reason why the prophet (ﷺ) was narrating this vision to the Muslims is as a reminder. When prayer time comes, when we think about lying, when we are about to sign a contract with usury or interest, when we think about doing any sin, let us remember what awaits.
Let us also remember that our deeds are not going unnoticed. A blissful life in the Barzakh and even more bliss in the afterlife is what is waiting for those who do good.
29. Not to wish harm for anyone: This is a common thing among many of us, that when we are angry we wish harm on others. The virtues of strong imane is to forgive.
“And the retribution for an evil act is an evil one like it, but whoever pardons and makes reconciliation – his reward is [due] from Allah . Indeed, He does not like wrongdoers.” [42:40]
30. Not to have love for the world: This does not mean that we should hate being in the dunya. Rather this means we are not to let love for the dunya overwhelm us and push us away from fulfilling our duties to Allah.
“O mankind, indeed the promise of Allah is truth, so let not the worldly life delude you and be not deceived about Allah by the Deceiver.” [35:5]
31. To recite the Kalimah with the tongue: To declare that there is no God worthy of worship except Allah and that the prophet Muhammad (ﷺ) is His final messenger.
The prophet (ﷺ) said: “If anybody comes on the Day of Resurrection who has said: La ilaha illal-lah, sincerely, with the intention to win Allah’s Pleasure, Allah will make the hell-Fire forbidden for him.” [Bukhari]
32. To recite the Quran: Learning how to recite the Qur’an with correct pronunciation is an important aspect of the deen. We must take some time to study the basics of tajweed as to not make mistakes in our recitation.
“Or add to it, and recite the Qur’an with measured recitation.” [73:4]
33. To acquire knowledge: Seeking knowledge is a trait that many of us push to the side for worldly gain. To acquire knowledge is to find the truth about Allah and Islam, and the infinite wisdom found in the Qur’an. We as human beings can never say we have learned enough; there will always be more knowledge to obtain – one of the miracles of the Qur’an is that its knowledge is endless – it is our duty to study it.
The prophet (ﷺ) said: “Whoever travels a path in search of knowledge, Allah makes easy for him a path to Paradise.” [Muslim]
34. To pass on Knowledge: The second part of seeking knowledge is to teach others. We as Muslims are one ummah – we enjoin in good and forbid evil.
The prophet (ﷺ) said: “Convey from me, even if it is one verse.” [Bukhari]
23. To be pleased with whatever is decreed from Allah: understanding decree from Allah is to accept all situations we are put in. We will certainly be tested with good and bad throughout our lives – being grateful is the key to success.
“Every soul will taste death. And We test you with evil and with good as trial; and to Us you will be returned.” [21:35]
24. To place your trust in Allah: placing trust in Allah is done in the heart and not merely through speech.
“Say, “Never will we be struck except by what Allah has decreed for us; He is our protector.” And upon Allah let the believers put their trust.” [9:51]
25. Not to boast or brag over any quality that you possess: to show off kills good character; it adjusts one’s ego in a way that makes one assume they are higher than others.
The prophet (ﷺ) said:“The worst of my nation are the excessive talkers, those who brag, and the pompous. The best of my nation are those with the best character.” [al-adab al-mufrad authenticated by al-Albaani]
26. Not to have malice or hatred towards anybody.
The prophet (ﷺ) said, “By the one in whose hand is my soul, you will not enter Paradise until you submit to Allah and you will not submit until you love one another. Spread peace and you will love one another. Beware of hatred for it is the razor. I do not say that it shaves hair, but rather it shaves away the religion.” [al-adab al-mufrad authenticated by al-Albaani]
27. Not to be envious of anyone: the prophet prohibited jealousy and envy except for two situations and even those are with pure intent. Envy can corrupt families and whole societies.
The prophet (ﷺ) said, “Beware of envy, for it consumes good deeds just as fire consumes wood or grass.” [Abu Dawud]
The prophet (ﷺ) said, “There is no envy except in two: a person whom Allah has given wealth and he spends it in the right way, and a person whom Allah has given wisdom (i.e. religious knowledge) and he gives his decisions accordingly and teaches it to the others.” [Bukhari]
28. Not to become angry.
“Who spend [in the cause of Allah ] during ease and hardship and who restrain anger and who pardon the people – and Allah loves the doers of good” [3:134]
Allah’s Messenger (ﷺ) said, “The strong is not the one who overcomes the people by his strength, but the strong is the one who controls himself while in anger.” [Bukhari]
17. To be modest: This essential attribute of a true believe ranges from how we dress to how we act with other people. We must not show off in any form; we must practice being humble in every aspect of our lives.
The prophet (ﷺ) said: “Modesty comes from imane, and imane leads to paradise.” [Bukhari] and “Modesty is a branch of faith.” [Bukhari]
18. To express gratitude over a bounty or favour: One of our foremost duties is to be grateful to Allah for all of His blessings. We can describe three levels of thankfulness:
To realise and appreciate all blessings within the heart.
To say thanks with the tongue.
To express gratitude by doing righteous deeds.
“And [remember] when your Lord proclaimed, ‘If you are grateful, I will surely increase you [in favor]; but if you deny, indeed, My punishment is severe.'” [14:7]
“What would Allah do with your punishment if you are grateful and believe? And ever is Allah Appreciative and Knowing.” [4:147]
19. To fulfil promises: One must make sure that promises and covenants are kept. Fulfilling promises is a means of attaining security in this world and preventing bloodshed, and of protecting the rights of people, both Muslims and non-Muslims.
“Those who fulfill the covenant of Allah and do not break the contract” [13:20]
20. To exercise patience (sabr): Patience has great status in the sight of Allah Almighty and in Islam. Patience is of the best from deeds and has great reward attached to it. This should be practiced in all aspects of life, from fulfilling our religious duties such as prayer, to staying patient through difficult times.
“And obey Allah and His Messenger, and do not dispute and [thus] lose courage and [then] your strength would depart; and be patient. Indeed, Allah is with the patient.” [8:46]
21. To consider yourself lower than others: We must never consider ourselves above others in any way. Whether this is worldly status or religious stature; righteousness is the only form of status with Allah and only He will judge who is above the other. We in this world are all equal.
The prophet (ﷺ) said: “No one is better than anyone else except by religion or good deeds. It is enough evil for a man to be profane, vulgar, greedy, or cowardly.” [Shu’aib authenticated by al-Albaani]
22. To have mercy on the creation: The creation of Allah is sacred. Whether we are talking about Muslims, non-Muslims or any animal – Allah created us all for a purpose. We have no right to harm even an animal without reason i.e. in danger or for food (following Allah’s commandments for slaughter).
The prophet (ﷺ) said: “Those who are merciful will be shown mercy by the Most Merciful. Be merciful to those on the earth and the One in the heavens will have mercy upon you.” [Tirmidhi]
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