Voices of Islam (9 page)

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from speaking. Although there are times throughout the year when believers perform fasts that are not required for all Muslims, the obligatory fast takes place during
Ramadan,
the ninth month of the Islamic calendar. The Islamic calendar is a lunar calendar, one that follows the phases of the moon. The Qur’an states that the new moons of each lunar month are ‘‘signs to mark fixed periods of time’’ (Qur’an 2:189). This refers to the fact that each lunar month lasts either 29 or 30 days. The lunar year is 11–12 days shorter than a solar year. Thus, when compared to our solar Gregorian calendar, Ramadan moves forward about 11 days each year. If one were to place a solar calendar next to a lunar one, one would see that the dates of the fast move backward; for example, in 2004, most Muslims in the United States began fasting on October 16, but in 2005 the Ramadan fast began on October 5.

According to Islamic tradition, every month begins when the new moon is sighted with the naked eye. This makes determining the first day of Ramadan difficult if the night sky is cloudy. If the clouds are too thick for a moon sight- ing, then the new month begins after the thirtieth day of the previous month. The motion of the moon around the Earth and the turning of the Earth itself further complicate the determination of the new month. Thus, the new Ramadan moon may be sighted in Saudi Arabia the day before it is sighted in California. Fasting begins at dawn on the morning after the new moon is sighted, but special Ramadan evening prayers start on the evening when the crescent moon is first sighted.

Once the sighting has been officially announced either in the neighbor- hood, or via radio, television, or Internet, a sense of excitement permeates the Muslim community. People quickly phone friends and relatives to wish them success and blessings during this special month of heightened piety. It is often difficult to sleep that night because of the anticipation of the first day of fasting, yet this is when people need their sleep the most: they will be getting up earlier than usual the next morning to give themselves time to eat a hearty breakfast to sustain them through the day. According to the Qur’an, they must finish their breakfast before the ‘‘white thread of dawn’’ can be distinguished from ‘‘its black thread’’ (Qur’an 2:187). This is about an hour and a half before sunrise. The fast ends for the day at the time of the sunset prayers.

Where I live in New Mexico, the winter sunset can be as early as 5:30
PM
, but in the summer it can be as late as 8:30
PM
. In a place like Reykjavik, Ice- land, however, there can be as little as three hours of darkness in the summer. In mid-June the sun rises at 3:00
AM
and does not set until midnight, which means that Icelandic Muslims would have to fast for 21 hours. In the winter, the nights are longer than the days, which would make the fasting period very short. Thus, the Ramadan fast can be easier or more difficult depending upon time and location. Scholars differ about what Muslims should do if they live in an area where the length of darkness or light is extreme. Some suggest that Muslims in far northern climes should follow the times of the day in Mecca,

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Voices of Tradition

while others say that they should follow the timing of a city in their region that has a reasonably normal amount of day and night. A few scholars suggest that Muslims should try to complete the fast, no matter how difficult the cir- cumstances, and hope for the greater reward they will receive for their efforts. However, when discussing the fast, the Qur’an states that the purpose of the fast is not hardship: ‘‘God intends every facility for you: He does not want to cause you diffi ties. Complete the prescribed period, and glorify Him. In that He has guided you; perchance you shall be grateful’’ (Qur’an 2:185). During Ramadan, those who are fasting must refrain from eating, drink-

ing, smoking, and sexual activity. Those who are sick, elderly, or traveling are exempt from fasting until a time when they are able to make up the missed days, if they are physically able to do so. Fasting is forbidden for women who are pregnant or menstruating, again with the expectation that they will make up the days later. Those who are physically unable to make up these days should feed a needy person for each day that was missed.

Those who are fasting are expected to carry on with their daily activities rather than spend daylight hours sleeping or relaxing. This makes them more aware of their hunger and fatigue and enables them to reap the benefi of becoming more sympathetic toward those who are hungry the year round because of poverty. For this reason, fasting during Ramadan has a strong social component that links it with the third Pillar of Islam,
Zakat,
or Purifi- cation Tax, in that both are meant to develop compassion toward those who are in need of assistance.

Fasting is primarily an exercise in the affirmation of faith and the denial of desires. It is a tradition that has a long history within many faiths, including Hinduism, Buddhism, Judaism, and Christianity. In Islam fasting is used to increase and confi
taqwa
among believers.
Taqwa
can be defi

as ‘‘piety,’’ ‘‘righteousness,’’ or ‘‘God-consciousness.’’ A person who has
taqwa
does good deeds for the sake of God, rather than for the sake of her own enjoyment or aggrandizement. For this reason, the patience and perseverance required during the month of Ramadan serves to increase one’s
taqwa
and bring the believer to a state of humility, especially when one con- templates how easy it is to fall into the snares of temptation and greed. According to a hadith stated by the Prophet Muhammad:

God said, ‘‘All the deeds of Adam’s descendants are for themselves, except fast- ing which is for me, and I will give the reward for it.’’
.. .
There are two pleasures for the fasting person, one at the time of breaking his fast, and the other at the time when he will meet his Lord; then he will be pleased because of his fasting.
8

The Qur’an speaks of
al-Nafs al-Ammara,
the rebellious Ego or the Lower Soul (Qur’an 12:53). This is the carnal self, which is the lowest of the three stages of development of the human soul. The second stage of the soul’s development is
al-Nafs al-Lawwama,
the Self-Blaming Soul

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(Qur’an 75:2). At this stage, the person feels conscious of evil, asks for- giveness of her sins, and tries to avoid sin in the future. The highest stage of the soul is
al-Nafs al-Mutma’inna,
the Soul at Peace (Qur’an 89:27). At this stage, one achieves peace and serenity through submission of the desires of the Ego to the will of God. The goal of fasting in Islam, as well as in other religious traditions, is to defeat the lower desires of the Ego and attain move- ment toward the higher Self. Victory over the part of our being that wishes to fulfill our basest desires can lead to inner freedom—a refreshing freedom from desire itself.

This ability to say, ‘‘No’’ to desire is the ultimate goal of the Ramadan fast, but it is also something that should indicate the behavior of the devout Muslim in others areas besides food and drink. We are also supposed to avoid temptations toward things such as unkind speech or selfish acts. One can say that in Ramadan the whole body fasts: the hands ‘‘fast’’ against stealing, the feet ‘‘fast’’ against going where prohibited actions take place, the tongue ‘‘fasts’’ from backbiting, and the eyes ‘‘fast’’ from looking at things in a manner that is displeasing to God. In this way, the person who fasts aspires to bring forth the Godly qualities that are innately present within all human beings.

Ramadan is a month not only of fasting but also of increased prayer, worship, and religious reflection. It is considered a time of self-purification for the believer and a time of cutting oneself off from worldly desires so that the difference between ‘‘need’’ and ‘‘greed’’ can become clear. Because Ramadan is the month during which the revelation of the Holy Qur’an to the Prophet Muhammad began, it is also considered an especially blessed time. Often evenings are spent in the mosque where one-thirtieth of the Qur’an is recited each night, enabling those in attendance to hear the entire sacred text from beginning to end every Ramadan.

Special prayers called
Tarawih
are recited after the evening prayers, because it was the practice, or
Sunna,
of the Prophet Muhammad. The
Tarawih
prayers are optional and can be performed either at home or in a mosque. The Prophet preferred to recite these prayers at home. However, after Prophet’s death, ‘Umar, the Second Caliph of Islam, initiated the practice of performing the
Tarawih
prayers in the mosque, when he noticed that there were several small groups doing the prayers separately rather than pray- ing behind a single
imam
or Prayer Leader.
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The nightly atmosphere within the mosque during Ramadan offers an interesting mix of animated rejoicing and pensive quietude as the pious refl upon their faith and their lives. The feeling that these nights are very special is supported by a hadith of the Prophet Muhammad: ‘‘If one establishes prayers during the nights of Ramadan out of sincere faith and hopes to attain God’s reward, then all his past sins will be forgiven.’’
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The precise marking of time is crucial in Ramadan and weaves its way through the daily and the monthly activities of those who are fasting.

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Voices of Tradition

The final 10 days of Ramadan are considered to have special signifi nce because it is believed that the highly spiritual
Laylat al-Qadr,
or ‘‘Night of Power,’’ falls somewhere within this period. The Qur’an states that it was on this blessed night that the Prophet Muhammad received his fi revelation from God (Qur’an 97:1).
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During the last part of Ramadan, the Prophet Muhammad used to devote special effort to his worship in the hope of drawing himself nearer to his Creator. For this reason, Muslims often use this time to seek forgiveness for their sins, mend arguments, give extra char- ity, offer additional prayers—especially for deceased loved ones—and gener- ally aim toward the highest spiritual level they can achieve. Those who are able, sometimes go into a spiritual retreat at this time in the hope of leaving all worldly concerns behind while they focus on things of a religious nature.

Toward the end of each day, as sunset approaches, Muslims prepare for
Iftar,
the breaking of the fast. This is usually a time of gathering with family and friends, so it often takes on an atmosphere of gaiety and anticipa- tion. This is not only because people can eat after sunset but also because of the approach of special evening prayers and Qur’anic recitation. Many years ago, when I lived in Iran, each evening of Ramadan was a celebra- tory event, and communities used to put up large white lights—similar to Christmas lights—to illuminate the village alleyways that led to the local mosque.

Muslims break the Ramadan fast immediately after sunset, which is defined as when the sun sinks below the horizon. It is not unusual for a large gather- ing of people to be seated at home or in a cafe´, patiently waiting for the sun to set. After fasting for several days, waiting for sunset becomes a surprisingly easy task, and some people will wait a few moments after the sun has set just to be sure it is permissible to eat and drink. Muslims usually follow the practice of the Prophet Muhammad by drinking water and eating an odd- number of dates when they break their fast. The sunset prayer and then a full meal follow the initial breaking of the fast.

‘Id al-Fitr,
the ‘‘Feast of Fast-Breaking,’’ is the holiday that marks the end of Ramadan. This is a truly joyous occasion that can range from family gath- erings to events that draw hundreds or even thousands of people to public celebrations. Children often receive gifts on this day—especially if they have succeeded in their fi Ramadan fast, or at least made a sincere attempt to do so—and often street fairs are set up in cities to accommodate large crowds. During the
‘Id
celebration in Cairo, amusement parks offer discounts and small mobile rides, such as swings, or small Ferris wheels are scattered throughout the city. Storytellers, puppeteers, and magicians create a carnival atmosphere. Colorful banners sparkle in the sunlight and children ride deco- rated bicycles through their neighborhoods while ringing their bike bells to announce the end of Ramadan. Smaller towns have a more subdued holiday, with shared meals and special prayers. But whether the gathering is large and noisy or small and tranquil, Muslims around the world share this special

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celebration and hope that the piety they gained during Ramadan will remain with them for the rest of the year. As the Prophet Muhammad said: ‘‘Make your bellies hungry and your livers thirsty and leave the world alone, so that perchance you may see God with your hearts.’’
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THE FIFTH PILLAR OF ISLAM: THE PILGRIMAGE TO MECCA (
HAJJ
)

And complete the
Hajj
or
‘Umra
in the service of God. But if you are prevented [from completing it],

Send an offering for sacrifice such as you may find.

(Qur’an 2:196)

The final Pillar of Islam is the religious pilgrimage to Mecca, the
Hajj.
The three-letter root of this word H-J-J simply means, ‘‘to go on a pilgrim- age.’’ This journey is incumbent upon all who are physically and financially able to perform it. In a sense, it is the culmination of years of longing and preparation in both religious and economic terms. While there are millions of Muslims around the world who have succeeded in making the pilgrimage, there are millions of others who will go to their graves with the unfulfi longing to complete the Hajj in their hearts.

The focus of the Hajj is not the city of Mecca, but the Ka‘ba, the ‘‘House of God’’ at the center of the Sacred Mosque in Mecca. Muslims believe that Adam built a sanctuary on this spot and dedicated it to the worship of the One God; later on, Abraham and his son Ishmael rebuilt it. There is one stone in the contemporary building that is thought to be the only remaining piece of Abraham’s original structure. This is the famous Black Stone that worshippers try to touch as they circumambulate the Ka‘ba.