3. Etiquettes and Deeds of the Holy Month of Ramadhan
It has been narrated from the Commander of the Faithful Imam (AS.)
1 that :
____________
1- The Commander of the Faithful
Ali ibn Abu Talib (A.S.): was the first perfect
exemplar of the teachings of the Most Noble Messenger (S.A.W.). 'Ali was
raised by him from early childhood and
followed him like a shadow until the very end of the latter's life. He was
like a moth before the prophetic flame; the final moment when
he was separated from the Most Noble Messenger (SAW.) was when he embraced
his corpse and laid it to rest. `Ali(A.S.) was the first person after the Most Noble
Messenger (S.A.W.) to approach spiritual realities in the manner of philosophical
reflection, that is, by free exercise of reason. He used many technical terms and laid
out and organized the rules of Arabic grammar in order to protect the Holy Qur'an from
copyist's errors. The exact scholarship, spiritual culture, and consideration of
ethical, social, political, and even mathematical problems shown in 'AIN (AS.)
discourses, letters, and other documents that have reached us are astonishing.
The wealth of these documents makes 'Ali (AS.) the best known individual
among Muslims to have a full realization of the sublime goals of the Holy
Qur'an and the critical and practical concepts of Islam as they should be realized. They
testify to the soundness of the prophetic saying: I am the city of knowledge,
and 'Ali is its gate. Furthermore, he combined this knowledge with action.
In short, `All's outstanding character is beyond description, and his virtues are
innumerable. Never in history has someone's character drawn the attention of the world's
scholars and thinkers to such an extent [Tr].
( 17 )
Don't say Ramadhan because, you don't know what Ramadhan is? Whoever says so must
pay charity and must offer an atonement fast, instead of saying Ramadhan, say the way
Allah has called it — the Month of Ramadan.
The most important duty of a devoted wayfarer in this great month is
to — understand the right of this Holy Month in which Allah (the
glorious, the exalted), has invited the wayfarers of His path for a feast.
Also he must understand the correct meanings of fasting and its relevance with Allah's
invitation. Having discovered this reality he must endeavor that all his actions and
deeds are accompanied with required devotion and sincerity in order to earn the
pleasure of his host — Allah (the glorious, the exalted).
3.1. Effects of Fasting and Hunger
Tolerance of hunger, the most obvious part of fasting, earns plenty
of advantages for a devoted wayfarer journeying towards Allah's path from
the point of view of enlightenment and
knowledge of Allah (the glorious, the exalted), as well as his advancement
in attaining spiritual perfections. This has been emphasized in
plenty of narrations, and therefore it would be appropriate to quote first an example
and later on to discuss about its wisdom. The Holy Prophet (S.A.W.) has
narrated:
Engage yourself in self-struggle (Jehad-e-Nafs) through the means of hunger and thirst,
whose reward is equivalent to the reward
of those who participated in the armed struggle for Allah's sake.
There is nothing more superior before Allah's sight than tolerating
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hunger and thirst during fasting. Also said:
The one who
tolerates more hunger as well as ponder deeply about Allah as compared to
others, will be assigned higher exalted positions before their Lord on the
Day-of-Judgment.
Also, he said to Asma:
Oh Asma! If you may act in a
manner that when the angel of death approaches you, he should find you
hungry and thirsty. If you do it you will attain the most exalted
spiritual position, will join the ranks of prophets, will make the angels
happy, and will earn the divine salutations for yourself
And said:
Keep your stomachs hungry and
thirsty, and make your bodies
used to hardships, perhaps your hearts will then have a chance of
seeing Allah's glory.
Also, in
the narration of Prophet's heavenly journey
(Meraj)
the
following have been narrated:
Oh Ahmad! Do you comprehend the
outcome of fasting? `No.' Replied the Holy Prophet (S.A.W.).`The out
come of fasting is less-eating and
less-talking.' Replied Allah, then explained the outcome of silence
and less-speaking as follows:
The result of silence is wisdom; the result of
wisdom is enlightenment; the result of enlightenment is certainty; and when
a person attains the exalted spiritual position of certainty, then he does
not care how does he start his day,
whether with ease or hardship, and tragedy or comfort. Such is the
state of those who have attained
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the position of content, and whoever attains this position acquires
three unseparatable characteristics: thanks
(shukr) not contaminated with ignorance, invocation (dhikr)1 not
mixed with forgetfulness, and love not mixed with the love of others.'
' Whoever loves Me in this
manner do not intermingle the love of others with My friendship; I too love
him and make others to love him; would
make his heart's eyes opened, so that he could witness
My Splendor and majesty; would not
deprive him from the knowledge and enlightenment bestowed by Me upon
others; in the midst of night's darkness as well as during the brightness of
the day would whisper and communicate
with him, so that he becomes disgusted with other's company; would
have him listen to My speech as well as the speech of My angels; My secrets
which I keep hidden from others would become manifested upon him.
'
Would saturate his wisdom with My enlightenment (marefat)
and would sit Myself in place of his
wisdom; would make the pang of
death and its hardships easier for him so that he would enter inside
the Paradise with ease and comfort. When the angel of death would descend
upon him would speak to him: Welcome! Welcome! Welcome! Allah is anxiously
awaiting for you.'
The
narration continues:
At this point Allah would speak to him:
'this is My Paradise, make yourself at home, and this is My neighborhood in
which you would be dwelling forever.'
Then the soul would say: 'oh my Lord!
You have introduced Yourself to me and
after identifying You I became detached with your entire creation. By
Your Splendor and majesty I swear that in order to earn Your's pleasure if I
have to be slaughtered seventy times with extreme suffering and torture,
even
____________
1– dhikr:
inducing or maintaining a state of Allah's awareness, especially by means of
vocal or silent recitation of his Supreme Names. For details see Ayatollah
Ibrahim Aminis Book : Self Building, pp. 277-284 [Tr].
( 20 )
then
Your's consent would have been the most dearest and desirable
thing for me.' At this point Allah would speak to him: 'I swear with My
Splendor and majesty that from now on there will never be any veil
between Me and you, that you may see Me whenever you desire so; that is the
way I treat my friends.'
The above-mentioned narration clearly explains the merit and
wisdom of hunger, and on this basis the learned scholars of moral ethics
have described
numerous advantages for hunger, some of them will be mentioned here as
follows:
1. One of the effect of less-eating is purity of heart and insight, because,
over-eating and fullness create a state similar to drunkenness
within a human being which slows down his sense of perception, reducing
his power of quick grasping, thus, ultimately resulting in his heart's
blindness. Opposite to that hunger results in mind's becoming sharp,
bestows comprehension
upon conscience, thus, making heart readied for
enlightenment. In this regard the
following tradition has been narrated from the Holy Prophet (S.A.W.):
Whoever keeps his stomach hungry his thinking culminates
to the highest level, thus, making his reflections stronger.
2. The other effects of less-eating are
humility, hospitality,
self-breaking, earthliness, and freedom
from arrogance, egotism, and
haughtiness, because these are the byproducts of transgression, rebellion,
and ill-servitude towards Allah (the glorious, the exalted). The one
who frees himself from these calamities
through hunger will also make himself readied for humility, obedience, and
surrender before the Lord.
3. The other effects of less-eating are
lowering of intensity of
sensual
passions and other such motivations which invite a human being towards
sinning and other deviations. As we know in most of the cases sins and
transgressions are committed as a result of passionate talks and other
sensual motivations, therefore, controlling these passions through hunger
might freed us from getting entrapped into many dangerous situations.
( 21 )
4. Another effect of less-eating is less-sleeping, we know that
over-sleeping is one of the most important factor of wasting of our age
which is the precious sum at our
disposal for our hereafter's affairs. But hunger reduces sleep, thus,
providing opportunities for night vigil — the source of all blessings and bounties —
and helps a human being for worshiping and supplications which is the
ladder for his attaining the most desirable spiritual station
(Maqam-e-Mahmud).
5. Another effect of less-eating is the ease
of worshiping rather servitude, because, the one who is used to
less-eating will save a lot of time
which otherwise must have been spent for making arrangements,
purchasing, cooking, consuming, and relieving, as well as time spent for
medical treatment , since in many cases
the sickness is the cause of over-eating. Therefore, he will utilize
all this available time in worship and
servitude; in addition to that he will free himself from the hardships of
arranging good foods and medical treatments, which means that he will
be having more free time as well as more ease and comfort.
6. Another effect of less-eating is the financial ability, of a person to
spend for charity, benevolence, pilgrimage, and other worships which
require expenses, because, a lot of
expenses spent only for providing unnecessary food items or for
medical treatment as a result of over-eating, could be utilized for the above-mentioned
worships. The advantages described are so vast
in scope that the faculty of reason is helpless to
describe their profundities. Especially, the prime advantages are
purity of heart, sharpness of mind and thinking, because, thinking is
tantamount to ultimate result while our other actions and deeds are tantamount to
preliminaries. Even thinking or meditating in itself is spiritual journey
while the other actions and deeds constitute the preliminaries and
background of this spiritual journey. It is in this background that the
narration says:
Meditating for even a single second is better than worshiping for seventy years.
With the above-mentioned introduction we may see the numerous
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advantages and important points including:
1. One can discover with certainty that why ABA (the glorious, the
exalted), treats his guests with hunger.
Does not hunger is the nearest means of attaining his knowledge, nearness,
and countenance? Do not Allah's
knowledge, nearness and countenance are the most dearest and esteemed
things?
2. It also becomes clearly explicit that fasting is not a divive
obligation, rather is a invitation for attaining divine ceremonies, whose
requirement is a divine grace bestowed upon us for which we must be
thankful to Allah. Awareness of this point makes it clear that the divine
proclamation in the following verse:
Oh ye believe! Fasting is prescribed for you, even as it was prescribed for those
before you, that you may ward off (evil). — the Holy Qur'an (2:183).
Is a proclamation, extremely honorable, esteemed, distinguished, and sweet,
because, it is an invitation to sit upon the table full of His
generosity and to attain the sacred spiritual station of His union
(wasal)
and countenance
(laq'a).
3. Realization of the fact that the wisdom
behind the
indispensableness of fasting that is
less-eating, is to weaken the sinful
sensual passions; therefore, we should not
be indulged in over-eating and
consuming more food than the daily requirements after fast-breaking
(iftar), thus, in this manner
making the fasting and hunger of the whole
day as useless.
4. Awareness about the merits and
advantages of fasting would reveal that
in order to observe it properly with devotion, we must make
our best efforts so that we are not
deprieved from utilizing its vast benefits.
5. Pondering about the indispensableness of
fasting would reveal
things, which enhance the value and worth
of fasting, things, which decrease
its worth, and things, which contradict and oppose fasting. It is
( 23 )
from these considerations that the meanings of the following tradition can
be appreciated, which says:
Fasting is not only renunciation of food and
drink, while observing fasting your flesh, eyes, tongue, and in accordance
with certain traditions even skin and hairs must observe fasting and must
remain pious and ascetic.
6. The above explanation would also reveal that our aim and objective
for fasting should not be either for the sake of freedom from Hell's
punishment or for receiving the bounties of Paradise, even though
both of these objectives are achieved through fasting. Rather our aim and
intention from fasting should be that this deed would make us closer to
Allah (the glorious, the exalted), thus, helping us attaining union with
Him. It would lead a human being farther apart from bodily sensual desires
and would make him closer to angelic and spiritual virtues.
Pondering about the above-mentioned explanation would reveal that,
since Allah (the glorious, the exalted), has invited us for His
benevolence, any sort of talk, action, and behavior which would make us
farther away from divine presence, would be indicative of negligence on
our part, and would not be complimentry to that. Therefore,
from these considerations we should not like and approve it, because, sitting in this
state upon the table of blessing of the
One — who has invited us and is knowledgeable about all our thinking,
thoughts, and plans — while He is caring about us and we are naive towards
Him, He is remembering us while we are negligent towards Him, and He is
looking towards us while we are turning our faces away from Him,
of course, would be impolite and rude, and no wise person would tolerate
such behavior from any of his friends.
But Allah (the glorious, the exalted), because of His special grace and favors
towards His bondsman, has not considered these indecent
behaviors and unexcusable negligences as forbidden
(haram) and
considering this negligence factor, has
assigned obligations for his
bondmans which are far lesser in magnitude than their capacities. For the
sake of their ease, have allowed
them to observe only parts of obligations as much as they may, and
has overlooked the portions not performed by them.
( 24 )
However, on the other hand His great devoted servants don't allow themselves
to behave in this manner with their Lord, rather in every deed whether compulsory
or forbidden, act in a manner which suits with their servitude and bondage as well
as is decent enough for the divinity and splendor of their Lord, and those who
show negligence in this path, and do not care about the rights of their bondage
and the divinity of their creator are regarded by them as damned and destitutes.
Regarding fasting, what conditions Imam al-Sadiq (A.S.)
1
considers essential for the authenticity
of fasting, some of them would be described here as follows:
____________
1—Imam al-Sadiq (A.S.) (83/699-148/765):
the son of the fifth Imam, he lived in an increasingly favorable climate and was
able to teach openly in Medina. Large numbers of scholars gathered around him
to learn, including such famous Sunni figures as Imam
Abu Hanifah, the founder of the one of the four Sunni schools of
law. Towards the end of Imam Jafar's life severe restrictions
were placed upon his activities, as a result of growing Shi'ite unrest.
More traditions are recorded from him than from all the other Imams together.
He is so important for Twelve-Imam Shi'ite law that it is named the Ja'fari-School
after him. He is buried in the Baqi Cemetery in Medina. Ja'far's fame for
religious learning was great, greater than that of his father or of any other
Twelver Imam except for `Ali bin abu Talib (AS.)
himself, perhaps the earliest historical reference presenting Jafar as one
of the most respected and highly esteemed personalities of his epoch, and as having
profound knowledge and learning, is Ya'qubi's statement that it was customary for
scholars who related anything from him to say: the learned one informed us .
Even the famous jurist of Medina, the Imam Malik bin Anas, is reported to have
said, when quoting Ja'far's traditions: the Thiqa (truthful)
Ja'far bin Muhammad himself told me that.... Similar compliments for Ja'far
are attributed to the Imam Abu Hanifah, who is also reported to have been his pupil.
Al-Sadiq's (A.S.) knowledge was great in religion and culture,
he was fully informed in Philosophy, he
attained great piety in the world, and he abstained entirely from lusts. He
lived in Medina long enough to greatly profit the sect that followed him,
and to give his friends the advantage of the hidden sciences [Tr].
( 25 )
The fast-observer should consider
himself as Hereafter's traveler,
should remain in the state of humility, fear, self-degradation, and
like a servant fearing his master should remain afraid of Allah; his heart
should remain pure from defects and contaminations, and his inner self
should be free from every thing except Allah; must sacrifice his entire
friendship and intentions for Him and
must purify his heart from all other friendships except
Allah's; must surrender his eyes and soul
to Him; must commit his soul for His remembrance; must utilize his
body in Allah's path and must keep it distant apart especially the tongue
from all sorts of sins and indecencies. Whoever has observed these
limitations had indeed discharged his
obligations of fasting properly, and whoever has shown negligence to
discharge these obligations has wasted his fast and would not be benefited
from from its reward.
We must think about musts which Imam al-Sadiq (A.S.) in this
narration has considered essential for a fast-observer, so that we may
appreciate the advantages and blessings incorporated therein. For
example, a fast abserver who consider himself as Hereafter's traveler — a
traveler who is nearing his final destination — obviously will not be
interested in worldly allurements, and will not pay attention towards any
thing except collection of provisions for his eaternal journey. Or for
example, a fast-observer who is in a state of humility and heart-brokenness
would not be interested in anything, except attaching himself to Allah (the
glorious, the exalted), and would be pleased with His remembrance.
And the fast-observer who has surrendered his body and soul absolutely to
Allah (the glorious, the exalted), wouldn't care for any thing
except Him, inevitably his soul and body, self and conscience, and his
entire existence would be filled with Allah's remembrance, love, worship,
and servitude. And the fasting of some one like him is the fasting of favorites.
(I swear Allah in the name of His favorite and friends that may He bless us
with the grace of undertaking such a fast at least once in life time).
( 26 )
3.2. Types of Fasting
There are three types of fastings:
1.The fasting of commons, which is the renunciation of eating and drinking, and
observance of other fasting requirements as described in the Books of Jurisprudence.
2.The fasting of nobles, which in addition to the above also includes renunciation of
sins i.e. controlling eyes, ears, tongue, and other bodily parts from sinning and
transgression.
3.The fasting of most distinguished nobles which in addition to the renunciation of
the above also includes relinquishment of every thing, be permissible or forbidden,
which makes mind and conscience negligent from Allah's remembrance.
Of course, it must be understood that
even the fasting of noble and the fasting.of most distinguished
notables in itself contains infinite degrees and ranks, i.e. like the
believers containing various degrees and ranks in accordance with their
piety and asceticism, inevitably their fasting too will
differ on the basis of the magnitude of their piety and asceticism.
Considering that each believer possesses a particular degree of faith and
piety, it could be said that faith, piety, and fasting have as much as ranks
and degrees as there are the number of believers.
3.3. Classification of Fast-observers On the Basis of Their Aims and Intentions
As described earlier that the fasting can be classified into three categories
in accordance with renunciation of things; on the basis of aims and intentions,
fasting may be classified into five categories as follows:
1. A group of people observe fasting without having particular aim and
intention — aim and intention which could be the basis of correctness
of their deeds and accordingly could prevent their deeds from becoming
nullified. For example, some might observe fasting, because of fear from
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the people, or for the sake of their material and worldly benefits, or
may observe fasting because of prevailing habits among Muslims. Some
observe fasting in order to remain immune from people's persecution as well
as not to remain deprived from material gains and advantages obtained
through intermingle with the community.
2. A group of people observe fasting in order to remain immune
from peoples persecution, as well as not to remain deprived from material
advantages obtained through social intermingle; in order to remain
immune from Hell's punishments as well as not to be remained deprived
from the bounties of Paradise.
3. Another group observe fasting only for the sake of immunity from Hell's punishment,
or for utilization of Heavenly bounties, or for the sake of both.
4. Another group observe fasting for the sake of immunity from Hell's punishment
as well as to be blessed with Heavenly bounties, but in addition to that,
also to seek Allah's pleasure and nearness.
5. In the end there is a group who observe fasting and does not have
any other intention and aim except Allah's pleasure and nearness. They
observe fast only in order to become closer to Allah (the glorious,
the exalted), and to attain the position of His consent.
