EVEN before the advent of Islam, it was customary for Arabs to devote a certain period of the year to exclusive worship and prayer. Muhammad Hussein Heykal in his biography of the Prophet has referred to this tradition as “the Arabs annual retreat”, and states that much before revelations began coming to the Prophet, he would each year spend the whole of Ramazan in the cave of Mt. Hira, devoting himself uninterruptedly to his spiritual pursuits in peace, solitude and tranquillity.

The Holy Quran states, “O ye who believe! Fasting is prescribed for you, even as it was prescribed for those before you, that ye may ward off evil” (2:183). The verse i.e. II:187, that follows the ordinance about Ramazan, is of particular significance to the concept of self-denial and offers limitless assurances, to those who fast, “when My servants ask thee concerning Me, I am indeed close (to them). I listen to the prayer of every suppliant when he calleth on Me...”

The institution of fasting was enjoined upon the faithful in the second year of Hijra Syed Ameer Ali writes. “The institution of fasting in Islam has legitimate object of restraining the passions by abstinence for a limited and definite period, from all gratifications of senses and directing the overflow of animal spirits into a healthy channel.” The regulations about Ramazan in Chapter II of the Holy Quran are coupled repeatedly with an emphasis upon two aspects: (a) facilities and concessions given in respect of fasting (b) spiritual significance of fasting. According to Hadith “when Ramazan commences, the gates of heaven are opened and the gates of hell are closed and the satans are chained.”

Thus, fasting has been enjoined and made incumbent upon every Muslim adult but with the condition that he must be fit physically for it. A sick person, one who is travelling, an old person and one who finds the severity of fast hard to bear on account of age or other infirmity are exempt. But for the sick and the traveller this is a temporary exemption, they have to complete the period on other days. “And whosoever of you is sick or on a journey let him fast the same number of other days.” (2:185).

Allama Yousuf Ali, in his commentary on the Holy Quran, writes, “Illness and journey must not be interpreted in an elastic sense; they must be such as to cause pain and sufferings.” On the other hand Allah does not wish to burden, the man who has permanent infirmity, for such a person the Quran States: “And for those who cannot afford it there is ransom, the feeding of a man in need. (2.184).

Ramazan is a month of patience. The object of fast is to attain righteousness, patience in adversity, steadfastness in deprivation and to increase one’s power of resistance. Fasting places everybody — the rich and the poor, the high and the low — on the same pedestal. Both the well-to-do and the less favoured experience in common the pangs of hunger and privation to an equal degree. Fasting infuses in man a great degree of determination and trust in Allah, imparts loftiness to his character and personality.

There is a tradition related by Abu Hazim, that the Apostle of Allah (peace be upon him) once said, “In Paradise there is a gate named ar-Rayyan through which on the Day of Reckoning those who fast will enter, and through which none but they will enter.” It is said that the Prophet during Ramazan was more generous than the rain bringing wind. Fasting accustoms us to face hardships of life — by renouncing everyday comforts; we give strength to our resolve and increase power of resistance.

It must not be forgotten that the whole purpose of fasting during Ramazan is to promote righteousness, which is a progressive cultivation of spiritual values. The Prophet was very particular and emphatic in drawing attention to this aspect of fasting. He said: “He who abstains from food and drink during the period of fasting but does not strive to abstain and safeguard himself against moral lapses, starves to no purpose.”

Commenting on the moral dimension of fasting, Maulana Mohammed Ali Jauhar in his book “The Religion of Islam”, writes: “There is also a moral discipline underlying fasting, for it is the training ground, where man is taught the greatest moral lesson of his life — the lesson that he should be prepared to suffer the greatest privation and undergo the hardest trial than indulge in what is not permitted to him. That lesson is repeated from day to day for a whole month, and just as physical exercise strengthens man physically, moral exercise through fasting, strengthens the moral side of his life.”

The verses 26 — 165 in Surah Baqara mention about charity and the high standards it requires. It is here that Allah says: “Kind words and the covering of faults are better than charity.” (II: 263). In the above verse, Almighty Allah places good deeds such as covering the faults of others at the same pedestal as charity. This verse proves that performance of prayers, fasts, Zakah and Hajj must be accompanied by revolutionary changes in the character of an individual. The changes must induce piety (Taqwah), mercifulness, forbearance, forgiveness and also the ability to bury the knowledge of misdeeds of others in our day to day life.

At the core of each form of worship is the objective of developing human qualities in a person. The performance of prayers, fasts, Zakah or any other form of worship must initiate good manners and exemplary behaviour. The Holy Prophet in his life exemplified the aspects of qualitative changes in the personality that a Muslim must usher in his everyday life. The Holy Qur’aan says: “You have indeed in the Apostle of Allah a beautiful pattern of conduct.” (xxxiii: 21). And in another verse, it is declared: “And thou standest on an exalted standard of Character.” (LXVIII:4)

Fasting sanctifies the human personality; it cuts the carnal self to its size: brightens and heightens human virtues; reactivates pious resolves, infuses order, obedience, responsibility, enriches the soul and purifies the body thereby influencing the personality of a Muslim. Allah explains typical behaviour of a Muslim in the verse: “The believer men and women are the protectors of one another. They enjoin what is just, and forbid what is evil.” (X:71). In the gravest of provocations, no Muslim is expected to give up just and kind behaviour. Allah has commanded: “Say to my servants that they should only say those things that are best.” (XVII: 53)

Abdullah Yousuf Ali interpreting this verse says, “This command refers to two situations: (1) even to your enemies and the enemies of God, you should speak fair: who are you to judge others. Judgment belongs to Allah alone, for he knows mankind best and your personal knowledge at best is imperfect. (2) amongst yourselves i.e. believers, you should not entertain suspicion but speak politely according to best standards of human speech. A false or unkind word may destroy all efforts of building up unity, because the forces of disruption are numerous than the forces of unity.”

We have forgotten these simple but lofty standards, we need to practise in our everyday life. The Holy Prophet’s entire life was characterized by sincerity and simplicity. He showed complete disdain to worldly comforts. He ate simple foods, dressed conservatively and his apartments were simple blended exquisitely with cleanliness. He cared for his friends and was generous even to his worst enemies. He was extremely polite in speech, sympathetic to the oppressed, loving to the orphans and was fond of children.

Islam reached China in the East and to the gates of Vienna in the West not through the sword; it was the exemplary behaviour of Muslims, which induced people to the fold of Islam. Good behaviour is the biggest requisite of our religion and is the distinctive hall mark of a true believer. During this Holy month of Ramazan, it must distinctly manifest itself in everything we do.