A month of special sanctity
By S.G. Jilanee
THERE is a stir all over the place, an atmosphere of jubilation. It is Ramazan calling. Faces that had tearfully bade farewell to the holy month a year ago, are now lit with rapturous joy to welcome it again. It has been a long wait, for Ramazan makes a difference in the normal routine and creates a peculiarly serene, pure and peaceful ambience.
Mosques draw larger crowds in this month than at any other time during the year. Extraordinary activity is therefore noticeable in mosques with the approach of the month to give them a general face-lift and put other arrangements in place for prayers.
As the sun sets on the twenty-ninth of Sha’ban, believers — men, women and children — would flock excitedly to roofs and open spaces craning their necks, some even using binoculars, to catch a glimpse of the crescent that will herald a whole month of Divine bounty. A similar rejoicing would happen on the twenty-ninth of Ramazan, when believers would prepare for Eidul fitr. The former would be to welcome the holy month; the latter to express satisfaction at a mission successfully accomplished.
Having sighted the moon or being otherwise informed of its appearance, believers would humbly, yet eagerly, enter the 30-day test of self-abnegation and self-restraint ordained by Allah. The appearance of the Ramazan moon brings a drastic sort of change not only in their normal routine of eating and drinking but even in their conduct and demeanour. From dawn to dusk henceforward, for a whole month, they will deny unto themselves a grain of food and a drop of liquid. Not only will they pay zakat on their wealth but spend as much additionally as they can, to earn His pleasure. Not only more and longer prayers would be offered but also more people would recite the Quran and offer regular prayers during this month than at any time during the year.
These are the people who experience the real pleasure of iftar, with fresh fruits, hot pakodas and cool and refreshing drink after practically several hours. Those who do not fast are unaware of the exultation. One who has not suffered deprivation cannot gauge the happiness of a person whose deprivation is relieved. It is the hungry and the thirsty who can appreciate the real value of food and drink.Fasting therefore serves a dual purpose. It not only gives additional zing to the food; it also awakens the believers to the anguish of the needy and the right of the one “who asks and who is prevented from asking” in their resources. (70:25)
Many among the believers would offer Taraweeh, the extra prayers that are exclusive to Ramazan. Starting after sighting of the moon, it would continue for the whole month during which the imam would recite the entire 30 chapters of the Quran.
True, many people would not understand the recitation. But, such is its miraculous charm that even without understanding the Arabic text of the Quran, if one simply concentrates on the recitation, he would be carried away by the rhymes of the verses and experience a feeling of blissful tranquility and exultation. This is due to the fact that the Quran is a healer of the soul. Says Allah; “O mankind! There has come to you an admonition from your Lord, a healing for (the diseases) in your hearts, a guidance and a mercy for believers.” (10:57). A similar statement occurs at 17:82; “And, We reveal in the Quran which is a healing and a mercy for believers.” No doubt, therefore, that those who can understand the Arabic text would benefit most by listening to the recitation by the imam but even those who cannot would, yet, be benefited by its soothing effect.
Ramazan enjoys special sanctity in the calendar because it was in this month that this celestial healer, this Mother of all books, this message of salvation, this ideal recipe for success in this world and happiness in the next, was bestowed on mankind.
Ramazan is no rigour. Initially one may feel an onset of lassitude. But that is due to the change in the normal routine of eating, drinking and sleeping hours. It disappears after a few days and one gets going about his normal chores.
Yet the question, ‘why fasting?’ refuses to go away, though it has been answered multiple times. Perhaps the response of the believers itself provides the perfect answer, because they are the ones that are directly involved. Whether fasting implies any rigour or pain, they who fast are the best judge.
But they accept it with utmost joy, so much so that when Ramazan approaches its end, they are downcast. They understand that in return for all the countless bounties that Allah showers on them they must produce some tangible testimony of their gratitude to Him. They also realize that even while prescribing this minor test, the Compassionate and Merciful Lord did not depart from His usual solicitude for His Servants. He, therefore, made concession for the sick and travellers and women during their periods. They are permitted to complete the count later. Those who are incapacitated by their illness from fasting altogether are permitted to feed an indigent for each day of fast missed.
Naturally, therefore, such people respond to the call of Ramazan with the same alacrity as when they respond to Allah’s call for Hajj with “Lubbaik Allahumma labbaik” (I come, O my Lord! I come).
E’tekaf and fitra are also exclusive to Ramazan. Whereas fitra is a special charity, e’tikaf, amount to cutting oneself off from the world. Those who perform e’tekaf, repair to mosques, for the last 10 days of Ramazan. Except for toilet or wash, they would not leave the “cloister,” where they would spend all the time that they are awake, in prayers or dhikr, or reciting the Quran.
Blessed indeed are those who discharge their duty by their Master and whose offer the Master accepts. Theirs will be the faces that shine on eidul fitr here, and on the Day of Judgment in the hereafter, a true illustration of “Allah well pleased with them and they with Him” (98:8).

