Abdul Muqit Chowdhury :
What more a Muslim can seek from Allah, while this month with immense mercy has offered us His blessings, forgiveness and salvation ? Nothing more is necessary for a human being for his/her life in this world and the world
hereafter. So, these golden days should be utilised to the utmost. The verse of the Holy Quran on ‘self-restraint’ of fasting runs ; “O ye who believe! Fasting is prescribed for you, even as it was prescribed for those before you, that ye may ward off (evil);” (Sura Baqarah 2:183, The Meanings of the Glorious Qur’an by Muhammad Marmaduke Pickthall) Allama Yusuf Ali in ‘The Holy Qur’an Translation and Commentary’ comments on ‘as it was prescribed’: “This does not mean that the Muslim fast is like the other fasts previously observed, in the number of days, in the time and manner of the fast, or in other incidents; it only means that the principle of self-denial by fasting is not a new one.” Here, the great legacy of earlier believers in faith is referred. This sanctified duty was enjoined on the believing nations before. The name of fasting is ‘Hatva’ in the Tawrat, ‘Qurbat’ in the Zaboor and ‘Tar’ in the Inzil. ‘Hatva’ means ‘destroying of sins’, ‘Qurbat’ means ‘attaining nearness’ and ‘Tar’ means ‘free from moral offence’.
The goal of fasting is to attain Taqwa – “that ye may ward (off) evil” as revealed in the verse 183, Sura Baqarah. Fasting is a month-long continuous process of training to bring revolutionary change in the lives of the Muslims. Allah fearing and self-restraint is Taqwa. One who is virtuous of Taqwa is a muttaqi. A muttaqi maintains high moral standard to avoid all evils and thus contributes to the welfare and peaceful co-existence in the society. So, merit and virtue of fasting is great from both the point of view – material and spiritual. Allah Rabbul ‘Aalameen is pleased with those muttaqis who ensure human brotherhood and peaceful society.
We can achieve Rahmat, Maghfirat and Nazat by performing fasting and refraining from ‘evil’. We are not having meal, not taking water or responding to sexual urge in the fasting time. These are physical practices. But, the ‘restraint’ in ‘self’ is inward-moral. The ultimate goal of this physical performance is to manifest a positive humanitic change in ones ‘self’. The observance of fasting is the manifestation of the devotees of obedience to the Will of Allah. The self-control and overcoming carnal pleasure leads Muslims to build character, rectifies ‘self’ and prepare them for humanitarian activities.
Imam Gazzali(R) said, “Effectively following the inner self-restraint along with the outward physical restraint, is the best Siyam.”
So, self-restraint is the core message and significance of fasting. Without it outward fasting bears no value. Character should reflect self-earned purification and it should prepare itself for the welfare of self as well as of the society.
What more a Muslim can seek from Allah, while this month with immense mercy has offered us His blessings, forgiveness and salvation ? Nothing more is necessary for a human being for his/her life in this world and the world
hereafter. So, these golden days should be utilised to the utmost. The verse of the Holy Quran on ‘self-restraint’ of fasting runs ; “O ye who believe! Fasting is prescribed for you, even as it was prescribed for those before you, that ye may ward off (evil);” (Sura Baqarah 2:183, The Meanings of the Glorious Qur’an by Muhammad Marmaduke Pickthall) Allama Yusuf Ali in ‘The Holy Qur’an Translation and Commentary’ comments on ‘as it was prescribed’: “This does not mean that the Muslim fast is like the other fasts previously observed, in the number of days, in the time and manner of the fast, or in other incidents; it only means that the principle of self-denial by fasting is not a new one.” Here, the great legacy of earlier believers in faith is referred. This sanctified duty was enjoined on the believing nations before. The name of fasting is ‘Hatva’ in the Tawrat, ‘Qurbat’ in the Zaboor and ‘Tar’ in the Inzil. ‘Hatva’ means ‘destroying of sins’, ‘Qurbat’ means ‘attaining nearness’ and ‘Tar’ means ‘free from moral offence’.
The goal of fasting is to attain Taqwa – “that ye may ward (off) evil” as revealed in the verse 183, Sura Baqarah. Fasting is a month-long continuous process of training to bring revolutionary change in the lives of the Muslims. Allah fearing and self-restraint is Taqwa. One who is virtuous of Taqwa is a muttaqi. A muttaqi maintains high moral standard to avoid all evils and thus contributes to the welfare and peaceful co-existence in the society. So, merit and virtue of fasting is great from both the point of view – material and spiritual. Allah Rabbul ‘Aalameen is pleased with those muttaqis who ensure human brotherhood and peaceful society.
We can achieve Rahmat, Maghfirat and Nazat by performing fasting and refraining from ‘evil’. We are not having meal, not taking water or responding to sexual urge in the fasting time. These are physical practices. But, the ‘restraint’ in ‘self’ is inward-moral. The ultimate goal of this physical performance is to manifest a positive humanitic change in ones ‘self’. The observance of fasting is the manifestation of the devotees of obedience to the Will of Allah. The self-control and overcoming carnal pleasure leads Muslims to build character, rectifies ‘self’ and prepare them for humanitarian activities.
Imam Gazzali(R) said, “Effectively following the inner self-restraint along with the outward physical restraint, is the best Siyam.”
So, self-restraint is the core message and significance of fasting. Without it outward fasting bears no value. Character should reflect self-earned purification and it should prepare itself for the welfare of self as well as of the society.
