FASTING AND POWER Link with Judaism

Link with Judaism

Ramadan is the month of collective spiritual retreat for the entire community of Muslims. They are permitted to eat and drink until the white thread of dawn is distinct from the black thread (i.e., until the whiteness of the day is distinct from the darkness of the night) and must then abstain from drink and sex until sunset:

“…and eat and drink until you can discern the white streak of dawn against the blackness of night, and then resume fasting until nightfall…” 

 (Qur’an, al-Baqarah, 2:187)

Prior to the revelation of the Qur’anic verses relating to fasting, Muslims fasted without taking an early morning meal. Ibn Abbas (radiallahu ‘anhu) has commented on those Qur’anic verses as follows: 

“When the people offered the night prayer, they were asked to abstain from food and drink and (intercourse with) women. They kept fast till the next night.” 

(Sunan Abu Dawood, Kitab al-Siyam)

This was the way that the Jews and Christians fasted, for the Prophet (sallalahu ta‘alah ‘alaihi wa Sallam) has said: 

“The difference between our fasting and that of the recipients of previous scriptures (Jews and Christians being specifically referred to) is eating shortly before dawn.” 

(Mishkat Al-Masabih, Kitab al-Siyam)

The implication of the Hadith is that Jews and Christians fasted without a morning meal, i.e., their fast commenced after the evening meal and continued until the following sunset. In all other respects their fast for a day was similar to the Muslim fast.

With the revelation of the new Shari’ah (Sacred Law) the Muslims were now required to fast from dawn to sunset for the entire month of Ramadhan. They were specifically permitted to take a morning meal and were specifically permitted to go to their wives during the nights of fasting:

“It is lawful for you to go in unto your wives during the night preceding the [day’s] fast: they are as a garment for you, and you are as a garment for them. Allah is aware that you would have deprived yourselves of this right, and so He has turned unto you in His mercy and removed this hardship from you. Now, then, you may lie with them skin to skin, and avail yourselves of that which Allah has ordained for you, and eat and drink until you can discern the white streak of dawn against the blackness of night, and then resume fasting until nightfall; but do not lie with them skin to skin when you are about to abide in meditation in houses of worship. These are the bounds set by Allah: do not, then, offend against them – [for] it is thus that Allah makes clear His messages unto mankind, so that they might remain conscious of Him.”

 (Qur’an, al-Baqarah, 2:187)

This change from the previous law of fasting to the new (as well as other such changes) is referred to in the Qur’an as Naskh (abrogation or supersession):

“We do not abrogate any Ayah (revelation) or cause it to be forgotten but (that) We (replace it) with that which is superior to it or similar to it.” 

(Qur’an, al-Baqarah, 2:106)

No verse of the Qur’an itself was ever abrogated, and since revelation came down declaring that religion had been perfected, it follows that no abrogation of the Qur’an at any time in the future is possible. Abrogation was always with reference to previous revelations. Secondly, when a previous Shari’ah law was abrogated in the Qur’an the abrogation applied to all of mankind. Hence that abrogated law lost its operational validity for those previous communities who followed it.

In the chronological sequence of the revelation of the Qur’an there appears to be a direct link between the revelation of the verses relating to the promulgation of the fast of Ramadhan, on the one hand, and the relations between Muslims and Jews (as well as Christians) on the other.

It is significant that fasting was not made obligatory on the Muslims during the thirteen years which were spent in Makkah prior to the Hijrah. Yet we know that the verses of the Qur’an pertaining to fasting had already been sent down to the lowest heaven on the night of power: 

“Behold, from on high have We bestowed this [divine writ] on Night of Power.”

 (Qur’an, al-Qadr, 97:1) 

It was therefore on the basis of deliberate Divinely ordained chronological sequence that this particular revelation (and all other revelation) was sent down at the time when it was sent down.

The point we are about to argue is that the chronological sequence, as it pertains to fasting, was clearly determined by the Jewish attitude towards the Prophet (sallalahu ta‘alah ‘alaihi wa Sallam) and his message. Consider the following events.

On arrival in Madinah, after the Hijrah, the Prophet (sallalahu ta‘alah ‘alaihi wa Sallam) did two things which were profoundly significant for Christians and Jews.

Firstly, he performed his prayers (Salat) while facing in the direction of Jerusalem, and ordered all his followers to do likewise. The Jews held Jerusalem to be their Divinely-ordained spiritual capital and hence it became the direction to which they turned in prayer (Qiblah). The Christian attachment to Jerusalem was no less profound. In turning towards their Qiblah in prayer, the Prophet (sallalahu ta‘alah ‘alaihi wa Sallam) dramatically impressed upon the Jews and Christians that he worshiped of the same one God whom they worshiped. He also directed dramatic attention to his link with the following:

• his link with the Prophets David and Solomon (‘alaihi al-Salam) who, as Prophet-Kings, had established the holy city of Jerusalem; 
• his link with the Temple built by Solomon; and 
• his link with the Rock (al-Sakhrah) which Jews and Christians held to be sacred because of their belief that it was associated with the momentous sacrifice of Abraham (‘alaihi al-Salam).

Our analysis is that this act of the Prophet (sallalahu ta‘alah ‘alaihi wa Sallam) was supposed to facilitate their assessment and acceptance of his claim to be the Prophet about whom both Moses and Jesus (‘alaihi al-Salam) had spoken. But Allah Most High knows best!

It is also interesting to note that Europe as well, developed mysterious obsessive bonds with Jerusalem and the Holy Land and that those mysterious bonds are now taking mankind to a disaster that will end all disasters. Those mysterious bonds caused a European Pope (all Popes are mysteriously European) to launch European crusades or Holy Wars to wrest control over Jerusalem from Muslims. 

Secondly, he fasted with the Jews on the days when they fasted and in accordance with the Law of Fasting in the Torah. Thus, as stated earlier, the fast commenced after the night prayer and did not end until the next night. And during the time of fasting, food, drink and sexual relations were prohibited.

The Jewish law can still be located today in the Torah where, in respect of The Day of Atonement (YoumKippur), it states as follows:

“It shall be as Sabbath of complete rest for you, and you shall practice self-denial (i.e., fasting); on the ninth day of the month at evening, from evening to evening, you shall observe this your Sabbath.”

Leviticus (23:26-32)

The decision by the Prophet to fast with the Jews served to reinforce the previous decision (to pray in the direction of Jerusalem) in impressing upon the Jews in Madinah (and Christians in Palestine, Syria, South Arabia, and Abyssinia) that he worshiped the same God that they worshiped and that he recognized the Torah as Divine revelation.

Our assessment is that this act of the Prophet (sallalahu ta‘alah ‘alaihi wa Sallam)  was also supposed to facilitate Jewish assessment and acceptance of his claim to be the Prophet for whom they were, in fact, waiting. But Allah knows best!

Fully seventeen months elapsed, after the arrival of the Prophet (sallalahu ta‘alah ‘alaihi wa Sallam) in Madinah, before the Jewish rejection of the Prophet and their open animosity towards him (as well as Islam and the Muslims) became manifest. The event which triggered their open hostility, and which exposed in public what was concealed in their hearts for some time, was the conversion to Islam of their learned Rabbi, Abdullah Ibn Salaam (radiallahu ‘anhu)

Abdullah Ibn Salaam had come with his entire family to the Prophet (sallalahu ta‘alah ‘alaihi wa Sallam) and had taken the Shahadah, thus recognizing Muhammad (sallalahu ta‘alah ‘alaihi wa Sallam) as the awaited Messenger of Allah whom the Jews were expecting. In doing so he affirmed that Allah Most High had chosen, as His final messenger, one who was not a Jew. The implication of this was that Allah Most High, in His final chapter of revealed Truth, had chosen a prophet from the seed of Ishmael rather than Isaac. With the acceptance of the Prophethood of Muhammad (sallalahu ta‘alah ‘alaihi wa Sallam) by their own learned Rabbi, the moment of bitter truth had arrived for the Jewish people. In the act of accepting Muhammad (sallalahu ta‘alah ‘alaihi wa Sallam) as a true Prophet like onto Moses and Abraham (‘alaihi al-Salam), their Rabbi, Abdullah bin Salam, implicitly admitted that the Torah contained lies. (See our book entitled: ‘The Religion of Abraham and the State of Israel – A view from the Qur’an’.)

It was indeed a bitter Truth, and it confirmed Allah’s stern warning when He established His Covenant with Abraham (‘alaihi al-Salam). They were warned that if they engaged in wicked conduct they would lose their covenanted status and as a consequence Prophets would no longer emerge from their seed. Here is what the Qur’an has to say about that event in which Allah Most High established His Covenant with Abraham (‘alaihi al-Salam) making him the Imam or leader of mankind:

“I will make thee an Imam (leader) of mankind”

 (Qur’an, al-Baqarah, 2:124). 

When Allah Most High spoke these words to Abraham (‘alaihi al-Salam) he responded by asking whether Imams/Prophets would also arise from his seed:

“and also (Imam) from among my offspring”

 (Qur’an, al-Baqarah, 2:124). 

Allah Most High responded by implicitly confirming that Prophets would emerge from Abraham’s seed, but He went on to warn that His Covenant would exclude those whose conduct was wicked:

“My Covenant will not include the wicked (from your offspring).” 

 (Qur’an, al-Baqarah 2:124) 

By the time of the birth of Nabi Muhammad (sallalahu ta‘alah ‘alaihi wa Sallam) the majority of the Jewish people had committed numerous acts of wickedness, and Allah Most High recounted in the Qur’an some of those acts of wickedness:

 “…We commanded them: Transgress not in the matter of the Sabbath,” and we took from them a solemn covenant. (They have incurred divine is pleasure) in that they broke their Covenant; in that they rejected the signs of Allah; that they slew the Messengers (of Allah) in defiance of right; that they said: “Our hearts are enfolded in covers (which preserve Allah’s Words – We need no more); nay, Allah has set a seal on their hearts because of their blasphemy, and little is it they believe; that they rejected faith; that they uttered against Mary a terrible false charge; that they said (in boast) “We killed the Messiah Jesus the son of Mary, the Messenger of Allah … Because of the wickedness of the Jews We have made unlawful for them (many) good things which previously had been lawful for them. (We have done this also) because they obstructed (and led astray) so many from the Path of Allah. And (because) they took usury (Riba) although they were prohibited from doing so; and because they cheated people of their wealth…” 

 (Qur’an, al-Nisa 4:154-161)

It was because of that wickedness which had defiled the descendants of Isaac (‘alaihi al-Salam) that Allah Most High had to turn to the descendants of Ishmael (‘alaihi al-Salam) for the last Prophet. Abdullah Ibn Salam (radiallahu ‘anhu) was able to swallow pride and embrace the Divine verdict against the Jews when he recognized Muhammad (sallalahu ta‘alah ‘alaihi wa Sallam) as the Prophet of Allah. The Qur’an affirms that the Jews, also, were all able to recognize that which their Rabbi affirmed:

“The people of the Book know this (that Muhammad is the Messenger of Allah) as they know their own sons” 

 (Qur’an, al-Baqarah, 2:146)

 What they could not swallow was the fact that he was not a Jew but an Arab. Had he been a Jew they would have accepted him. Although this, also, was not certain, since both John and Jesus were Israelites, and they were both rejected.

When Abdullah Ibn Salam (radiallahu ‘anhu) took the Shahadah and recognized Muhammad (sallalahu ta‘alah ‘alaihi wa Sallam) as the Prophet of Allah, he asked the Prophet to conceal the information until the Jews had been questioned concerning his status. The Prophet acceded to his request and kept the information secret. He then questioned the Jews concerning Abdullah Ibn Salaam.  They replied: “He is our Rabbi, the most learned and respected of us all.” Then Abdullah came before them and announced that he had recognized Muhammad (sallalahu ta‘alah ‘alaihi wa Sallam), the Arab, as the Prophet of Allah. The Jews responded by cursing their Rabbi and insulting him. They poured out all their pent up and concealed hatred for the Prophet (sallalahu ta‘alah ‘alaihi wa Sallam). They resorted to such tactics of deception against the Prophet (sallalahu ta‘alah ‘alaihi wa Sallam) to which even pagan Makkah had never resorted. They sent some of their Rabbis to feign conversion to Islam so that they could penetrate the ranks of the Muslims and plant from within their ranks the seeds of doubt and suspicion concerning the Prophet (sallalahu ta‘alah ‘alaihi wa Sallam). They also sent a young Jew to recite the events of the Day of Bu’ath when the Aws defeated the Khazraj. The youth performed so well that he succeeded in arousing the old tribal passions and very soon the two tribes were facing each other ready for armed conflict.

It was the timely intervention of the Prophet (sallalahu ta‘alah ‘alaihi wa Sallam) which averted what would have been a great tragedy. Allah responded to Jewish acts of wickedness, including the targeting of Muslim solidarity described above, with revelations which condemned them in very harsh language. We quote the Qur’an at length so that readers may study these verses and so clearly recognize the great divine anger against the Jews:

And whenever there came unto them a [new] revelation from Allah, confirming the truth already in their possession – and [bear in mind that] afore-time they used to pray for victory over those who were bent on denying the truth: whenever there came unto them something which they recognized [as the truth], they would deny it. And Allah’s rejection is the due of all who deny the truth.   

Vile is that [false pride] for which they have sold their own selves by denying the truth of what Allah has bestowed from on high, out of envy that Allah should bestow aught of His favour upon whomsoever He wills of His servants: and thus have they earned the burden of Allah’s condemnation, over and over. And for those who deny the truth there is shameful suffering in store.  

For when they are told, “Believe in what Allah has bestowed from on high,” they reply, “We believe [only] in what has been bestowed on us” – and they deny the truth of everything else, although it be a truth confirming the one already in their possession. Say “Why, then, did you slay Allah’s prophets afore-time, if you were [truly] believers?” 

And indeed, there came unto you Moses with all evidence of the truth – and thereupon in his absence, you took to worshipping the (golden] calf, and acted wickedly.   

And, lo, We accepted your solemn pledge, raising Mount Sinai high above you, [saying,] “Hold fast with [all your] strength unto what We have vouchsafed you, and hearken unto it!” [But] they say, “We have heard, but we disobey” – for their hearts are filled to overflowing with love of the [golden] calf because of their refusal to acknowledge the truth. Say: “Vile is what this [false] belief of yours enjoins upon you – if indeed you are believers!”   

Say: “If an afterlife with Allah is to be for you alone, to the exclusion of all other people, then you should long for death – if what you say is true!” But never will they long for it, because [they are aware] of what their hands have sent ahead in this world: and Allah has full knowledge of evildoers. 

And thou wilt most certainly find that they cling to life more eagerly than any other people, even more than those who are bent on ascribing divinity to other beings beside Allah: every one of them would love to live a thousand years, although the grant of long life could not save him from suffering [in the hereafter]: for Allah sees all that they do. 

Say [O Prophet]: “Whosoever is an enemy of Gabriel” – who verily, by Allah’s leave, has brought down upon thy heart this [divine writ] which confirms the truth of whatever there still remains [of earlier revelations], and is a guidance and a glad tiding for the believers: 

“whosover is an enemy of Allah and His angels and His message-bearers, including Gabriel and Michael, [should know that,] verily, Allah is the enemy of all who deny the truth.” 

For, clear messages indeed have We bestowed upon thee from on high; and none denies their truth save the iniquitous. Is it not so that every time they made a promise [unto Allah], some of them cast it aside? Nay, indeed: most of them do not believe.  

(Qur’an, al-Baqarah, 2:89-100)

Allah Most High also warned the Prophet (sallalahu ta‘alah ‘alaihi wa Sallam) and the Muslims concerning the Jews:

“Hence, judge between the followers of earlier revelation in accordance with what Allah has bestowed from on high, and do not follow their errant views; and beware of them, lest they tempt thee away from aught that Allah has bestowed from on high upon thee. And if they turn away [from His commandments], then know that it is but Allah’s will [thus] to afflict them for some of their sins: for, behold, a great many people are iniquitous indeed”.

Do they, perchance, desire [to be ruled by] the law of pagan ignorance? But for people who have inner certainty, who could be a better law-giver than Allah?

(Qur’an, al-Maida,5:49-50)

It was shortly after this, in the month of Shaban in the year 2 A.H., after the Muslims had prayed in the direction of Jerusalem for seventeen months that Allah Most High sent down the revelation ordering the Muslims to pray in the direction of the Ka’aba in Makkah. Allah ta’alah explained the purpose of the change in Qiblah, that the whole question of the orientation in prayer was intended by Him to shift the true believers from the apostates and those engaged in deceptive conduct:

“And thus have We willed you to be a community of the middle way, so that [with your lives] you might bear witness to the truth before all mankind, and that the Apostle might bear witness to it before you. And it is only to the end that We might make a clear distinction between those who follow the Apostle and those who turn about on their heels that We have appointed [for this community] the direction of prayer which thou [O Prophet] hast formerly observed: for this was indeed a hard test for all but those whom Allah has guided aright. But Allah will surely not lose sight of your faith – for, behold, Allah is most compassionate towards man, a dispenser of grace.

(Qur’an, al-Baqarah, 2:143)

And it was in that same month of Shaban (just one month before Ramadhan) that Allah Most High also revealed the verses which promulgated the compulsory fast of Ramadhan for the Muslims.

Henceforth whenever a Muslim turned in prayer towards Makkah instead of Jerusalem, and fasted from dawn to sunset during the month-long fast of Ramadhan rather than from sunset to sunset as prescribed in the Torah, his direction of prayer and his new fast symbolized his separation as a Muslim from the community of Jews with which Muslims had previously combined in a single Ummah.

  

The institution of Naskh (i.e., divine abrogation and cancellation of revelation and its replacement with that which is better or similar) was used to create a new religious community with a separate identity from the communities of Jews and Christians. Hence every Ramadhan should witness a renewal of Muslim resolve to recover and preserve their own Muslim identity separate and different from Jews and Christians and from the rest of mankind. Modern western civilization has done everything it could possibly do to try to destroy that separate Muslim identity. The western weapon used in that attack is the secular model of society. Nothing has been more frustrating for Singapore, for example, than its failure to create a new Singaporean identity for Singapore’s Muslim community that would eclipse and super-cede their unique Muslim identity. The glorious fast of Ramadhan has played, and continues to play. a crucial role in ensuring that failure. 

Source: Fasting and Power 

To Be Continued ....

https://www.youtube.com/watch?v=ipTVRuWfX_o