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Friday, 25 May 2018

FASTING AND POWER The last word



The Last Word

The Ummah of the Prophet (sallalahu ta‘alah ‘alaihi wa Sallam) is in a very sorry state today. Despite the Divine command to build power to the maximum extent possible the Ummah is weak and helpless, as weak, helpless and vulnerable as it was in Makkah. At that time the Prophet (sallalahu ta‘alah ‘alaihi wa Sallam) led the community, with Allah’s help, to that state of power with which they succeeded in defeating the enemy at Badr.

Today’s Ummah has a primary obligation to restore power! There is no other subject more important to Muslims today than the restoration of power, that power which can function as an effective deterrent to the enemy, which can be used for responding to aggression and for liberating the oppressed and tyrannized, and through which the Truth can be seen more clearly by mankind to be Truth. These are the functions of power as established in various ayaah of the Qur’an. If that power is not restored then the consequence for the world of Islam will be more Bosnias, Kashmirs, and Palestines. There will be universal Fasad (corruption and disarray) on earth and the misery will fall on all, not just on the guilty:

By Allah’s will they routed them; and David slew Goliath; and Allah gave him power and wisdom and taught him whatever (else) He willed. And had not Allah checked one set of people by means of another, the earth would indeed be full of mischief: but Allah is full of bounty to all the worlds.
 (Qur’an, al-Baqarah, 2:251)

The Muslims, however, will face the brunt of the suffering. To avert that fate which is already at our doorstep, we need to restore power.

We learn from the Seerah that the foundations of power must first be established before we can actually take the battlefield. This is the significance of the thirteen years in Makkah, the Hijrah, and the first year in Madinah. The foundations of power are freedom, knowledge, values, faith, unity and fraternity, leadership and discipline. A study of the main points made in this paper reveal that the institution of the collective fast of Ramadhan makes a significant contribution towards developing and sustaining all those foundations of power, -but most of all internal freedom.

Our appeal to the intellectual, moral, and spiritual guides of the contemporary Ummah is to direct urgent attention to the following:

  1. Articulate the relationship between fasting and power; why else, indeed, did Allah Most High delay the promulgation of the new Shari’ah regarding fasting until just before the first Ramadhan in Madinah?
  2. Work for the recognition of the strategic input which the fast of Ramadhan is supposed to make in the development of power; this input being located in the development of values, in winning inner freedom, in facilitating the penetration of the transcendental foundations of knowledge, in strengthening faith, in uniting the community, in developing a life of self-discipline, etc.
  3. Mobilize Muslims in such a way that the fast of Ramadhan may actually result in that input for power being achieved individually and collectively which may then find concrete expression on the battlefield of Jihad as Islam responds to barbaric oppression in the Holy Land in particular. Amin!
END

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Have You Fulfilled The Purpose of Ramadan




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Friday, 18 May 2018

Fasting and the value of food



Fasting and the Value of Food

Abstinence from food and drink from dawn to sunset and the consequent experience of the pangs of hunger and thirst impresses upon the consciousness of the believer the value of food and drink. Food and drink or sustenance is not a thing to be taken for granted, not a thing to be wasted. Rather it is providence (Rizq) and hence sacred. The spirituality generated during the long day of fasting invests the food and drink with which the fast is broken with what can most appropriately be termed sacramental value.

Respect for food and drink in turn protects one from the abuse of food and drink – as well as over – indulgence in either or both. That the world is in need of proper respect for food is demonstrated year after year in some of the most affluent countries in the world where food is destroyed in order to prevent prices from tumbling in a market which is oversupplied*.

* Even among Muslims the respect for food is now sometimes lacking which is a thing unknown in the past in Islamic civilization. The writer recalls with horror the spectacle of Arab students dining in the common hall of the Karachi University Student Hostels and, upon the completion of their meal, wiping their hands clean with the soft flat bread which was prepared for their meals. 

In addition there are restaurants in the Muslim world which now have to put up notices warning customers that they would be fined if they waste food.


To Be Continued ....




Friday, 11 May 2018

FASTING AND POWER Sharing hunger with the destitute



Sharing Hunger with the Destitute

Abstinence from food and drink from dawn to sunset forces on the believer the personal experience of hunger and thirst. In the crucible of personal experience he learns of that suffering which the poor and destitute must bear. As a consequence of the acquisition of that understanding of poverty, the believer’s heart and mind is opened for the development of greater sympathy for the poor and greater feelings of charity, kindness, and generosity. And these surely are virtues which lift men and societies to honour and greatness in the march of history.

To Be Continued ....







Friday, 4 May 2018

Fasting and creativity



Fasting and Creativity

In order to realize his potential, man must achieve in his life pattern a balance between continuity and change. As soon as he becomes stuck in a permanent syndrome of routine and habits, he shuts out from his life fresh and new vistas, and that expansion of the mind and the spirit which exists within him as a potential realization. A temporary change from daily routine to something different can release creative energy, refresh the mind, and restore strength and vitality to a body which may have become tired and stuck in a daily routine.

In the fast of Ramadhan the believer experiences just such a change. The change is effected in the realm of man’s biological existence and interferes with the daily routine in respect of food, drink and sex. The change is so fundamental, so disruptive of daily routine, that the believer lives a different life in Ramadhan. This movement from routine not only refreshes the body and restores vitality but, more importantly, releases creative forces with the potential of penetrating worlds that were hitherto inexperienced and unexplored by the believer, worlds which transcend his normal experience.


To Be Continued ....