Ramazan Kareem

By Dr. Muhammad Hafizullah

“How can I not fast?” responded my nearly hundred years old paternal aunt, while holding my hand. I was asked to see her as she was unwell with fever and frequency of motions. She was sleeping on her side and woke up as I walked in. She had difficult time finding her glasses and her face melt into an ‘ear to ear’ smile on recognising me. Her lips were parched and tongue dry and I could ‘feel’ her fever. Weak and emaciated in body, she seemed psychologically composed and mentally very strong. All my arguments on not to fast, even temporarily, failed to convince her. “I have to fast and I will fast- come what may,” she announced as I was departing.

“You are having frequent episodes of angina and need to take the drugs regularly, so may I very humbly suggest that you forgo fasting for a few days till you are more stable,” I offered my medical advice. “Doctor, this is not a question of choice for me, even if I am dying I will not break my fast,” said an octogenarian determined Baba from Charsadda while emphasising every word. The number of patients visiting doctors surges in the period before Ramazan. Most have a question to ask, “Can I fast?” This undoubtedly lays high responsibility on us as clinicians for which we never had any dedicated training. Most of us approach it based on our ‘hunch’. Over the years we have learnt some tricks of the trade and the usual response in most cases is, “This is entirely dependent upon how you feel and I see no acute problems to prevent you from fasting.” And of course in a few cases when patient is evidently not well, we deliver a decision like, “Baba, you know you are not well and who has brought this ailment? He knows all and undeniably He is the most benevolent and merciful.” This love for Ramazan of our elders is remarkable and worth emulating. Some of us find it difficult to assimilate the true spirit and aims of Ramazan.

To many, Ramazan is like a ‘boot camp’ and to that end of ‘spiritual training’ it has been able to achieve a lot. Otherwise deserted, most mosques are filled with devoted worshippers in Ramazan. Most Muslims try to pray more regularly and in congregation. Where as in our local mosque we hardly have two files in normal days at Fajar, during Ramazan the numbers swell up by manifold. In any military boot camp there is emphasis on trivial like hair cut, immaculate ironed uniform, polished shoes and rigorous adherence to a time table. All these things are not important in themselves but a special feeling of ‘being different’ is created and then special training for higher goals is imparted. Similar practices are followed in schools and colleges.

“Why do you persecute yourselves denying food and water for the whole day?” many of our non-Muslim friends would ask us when we used to work abroad. Many of our own so called modernists openly question the wisdom of fasting. For them this ‘hunger strike’ cannot achieve anything substantial. Most forget that Ramazan is not about ‘hunger strike’ but this is to create an ‘altered feeling’ – of something being different. And this ‘altered feeling’ is used as a tool for spiritual elevation where one to strive to attain higher goals. In Ramazan ‘altered feeling’ is created to achieve higher virtues like patience and humility. Most importantly, one has to be extra ordinary cautious in using the mind and tongue; and to abstain from gossip, false accusation and evil planning. This, also, urges one to look after fellow human beings, exchange social visits and intensify humanitarian services. According to Hadith (saying) of Prophet Muhammad (PBUH), “Whosoever does not give up telling lies or acting in a false manner, Allah has no need for his giving up eating or drinking.” This transformative tool is utilised to develop a closer bond with the religion by reciting Holy Quran and trying harder to understand it. Special efforts are made to observe prayers with utmost concentration and perform them in congregation and to observe additional prayers like Taraweeh and Nawafil.

Ramazan is to induce ‘Mature adaptability’ whereas the whole life becomes topsy-turvy – waking up before dawn, total ban of food and drinks during day and breaking of fast later in evening. All otherwise ‘Halal’ things are banned during Ramazan. With a different clock to follow and newer restrictions to adhere to, it becomes relatively easier to include ‘newer’ things in life. This is time to induct higher morals as an integral part of mature adaptability. Allah says in the Quran, in Surah Al-Baqarah (2-183): 'O you who believe, Fasting is prescribed on you as it was prescribed to those before you so that you may become self-restrained.” The most significant aspect of fasting is the development of God consciousness (Taqwa) in the heart and the soul of a fasting Muslim. Riding on the tide of new timetable and routine, adoption of virtues like speaking the truth, abhorring lies and helping the fellow humans becomes easier and practical. There is a constant reminder of ‘things’ being different and this calls for checking responses to all actions. This is time to inculcate more patience, tolerance and practise politeness. All these efforts should gear up towards a more pious life with ‘internal’ improvement resulting in a better human being – more useful and productive to the society.

During the course of one month, the person develops a wise sense of adaptability of virtues. With this constructive adaptability the acquired virtues becomes an integral part of personality. An added benefit is time management which is so critical in Ramazan sticking to a very tight schedule of prayers and Sehr and Iftar. The important missing link, so far, has been to inculcate the same virtues in the life beyond Ramazan!

Ramazan is about reflection and more importantly recharging the batteries of faith and conviction which should eventually translate into action. The aim of Ramazan should be to feel energetic, rejuvenated, cleansed and ready to take on the world. After eleven months being spent following mundane routine and working for worldly prizes – Ramazan offers a unique opportunity of intense self training in a changed environment. Ramazan evokes in man a creative sense of hope, devotion, patience, unselfishness, moderation, will power, wise saving, sound budgeting, mature adaptability, healthy survival, discipline, spirit of social belonging, unity and brotherhood. In the milieu of altered outer environment, changes need to be introduced for a better and enlightened inner environment and spiritual rejuvenation.