“The most honorable among you in the sight of God is the one who is most God-conscious.”- Qur’an 49:13
The world cannot afford to be heedless. We have been forced to slow down as the threat of the coronavirus causes us to reckon with global despair and helplessness. We have an opportunity for reflection and moral revival. It is fitting that now is the holy month of Ramadan. As Muslims observe this month of fasting, they sacrifice physical pleasure to renew and develop God-consciousness.
God-consciousness is central to the Islamic faith and is referred to as ‘Taqwa’ in Arabic. From an Islamic perspective, it is the criteria to distinguish people on the basis of heedlessness. This quality is what qualifies for recognition in God’s assessment of human beings.
Rediscovering Ramadan
Ramadan is often described using enchanting sights and sounds that portray how the Muslim life transforms into a different world. Fascinating routine, Qur'an recitation, rich traditions of food and hospitality, charity, and festive camaraderie bring out the beauty of Ramadan. Yet the most awesome thing about Ramadan is its dawn-to-sunset fasting when those observing it abstain from food, drink, and carnal pleasures.
Such remarkable perseverance is highly rewarded in Islam, but returns are only guaranteed if this feat involves purity of intention and self-restraining conduct motivated by God-consciousness. Prophet Muhammad (peace be upon him) articulated this notion by cautioning, “whoever does not give up false speech and evil deeds while fasting, then God does not require him to give up eating and drinking.”
Benefits of Fasting
Fasting in Islam is not just physiologically rigorous, but very demanding in terms of moral discipline. While recognizing the extraordinary physical endeavor that is exerted in Ramadan, the Prophet (PBUH) conveyed the futility of such effort in the absence of righteousness stating, “Many are the people who fast but gain nothing from their fast except hunger and thirst; and many are those who stand praying all night but gain nothing except sleeplessness.”
Fasting is profitable in many ways but the immediate return on investment is the development of empathy and social responsibility. By experiencing thirst and hunger, one can empathize with people who lack food and water or are malnourished. The fasting person is made to realize the need to go beyond selfish concerns, participate in social duties, and sacrifice in support of humanitarian causes. Abstinence inculcates appreciation and gratitude for God’s blessings, which in turn promotes the values of the common good and sharing. This paves the way for compassion and generosity, making charity a satisfying experience. Muslims are required to give 2.5% of their wealth to charity every year in accordance with certain rules. Ramadan not only provides a good time to complete this giving, but it offers abundant inspiration and opportunity for doing more. When humanitarian service becomes a religious obligation, religion becomes an agent of change and a means of social preservation.
Fasting and Health
While considering the religious dimensions of Ramadan, we should not forget its function to rejuvenate the human body. Scientific research supports the health benefits of fasting. Studies have shown that fasting aids in fighting weight gain, controlling inflammation, improving heart and brain health, enhancing metabolism, treating cancer, and increasing longevity, among other benefits. But there are certain health conditions including common sickness when fasting is not advisable.
Islam offers exception to sick people by allowing them to postpone their fasting. Pregnant and nursing women, and those experiencing menstruation and post-natal bleeding, are also exempted from fasting. They all must, however, compensate by fasting when they regain their health. As for the aged, it is sufficient for them to donate a meal since they are not expected to be in a position to fast even in the future.
This facility is aligned with Islam’s flexible and practical approach to religious practice. Qur’an 2:184 states, “…But if whoever of you is ill or on a journey, shall fast the same number of days later. God intends to provide you ease and doesn’t desire to put you in hardship…”
Self-regulating Everyday Behavior
Goodness in thought and action emanates from God-consciousness, which evokes not only fear but also love and hope. Love of God–in combination with fear of God–is a powerful tool for self-regulating human behavior. It is an incentivizing mechanism that voluntarily brings out the best in human beings. Accordingly, God-consciousness is proclaimed as the principal objective of the mandatory fasting in Ramadan. Qur’an 2:138 states, “Believers, Fasting is prescribed to you as it was prescribed to those before you, so that you will develop God-consciousness
Companions of the Prophet (PBUH) used to explain God-consciousness by giving the analogy of protecting oneself while walking through a thorny path. Similarly, a fasting person is expected to guard his thoughts and actions and abstain from sin and transgression. The Prophet (PBUH) advocated the use of fasting as a defensive mechanism against internal and external temptations. “Fasting is a shield,” the Prophet (PBUH) said, adding that the fasting person should avoid obscene conduct and deny response to provocations by declaring that he is fasting.
Ramadan and Qur’an
The uncompromising focus on character building should not be surprising. In Islam, creed, worship, and character do not have spiritual ends alone. They are also meant to enable integrity in all areas of worldly life. “Whoever deceives people does not belong to me,” warned the Prophet (PBUH).
Although God-consciousness is manifested in behavior, it is primarily an attitude of cognizance, reverence, and joy towards God. Such a state of heart and mind necessitates a penetrating, awakening, and persuading exhortation that facilitates reflection as well as reform. This need is fulfilled by the Qur’an, and indeed, Ramadan is a celebration of divine revelation in the form of Qur’an.
“Ramadan is the month in which was sent down the Qur'an, as a guide to mankind, also clear (Signs) for guidance and judgment (between right and wrong),” according to Qur’an 2:185.
While Muslims recite and study the Qur’an abundantly throughout the year, this is seen most in Ramadan. The entire Qur’an is read cover to cover during the month with each of the thirty parts of the Qur’an completed daily, although no strict rule governs this exercise.
It is well-known that Muslims stay close to their holy book and possess a strong bond with it. The thousands, both children and adults, who memorize the Qur’an each year are a testimony to the abiding love. There is no dearth of scholarship and personal study of the Qur’an, as understanding of the Revelation is an important requirement. But unless this task is aided by vocal recitation of the Qur’an, it is difficult to have the intended effect. For this reason, the most charming aspect of Ramadan is recitation of the Qur’an by specialists known as “Qaris” who lead the night prayers organized in mosques.
There are many reasons that the Qur’an can have profound effects. As evidenced by the mental health crisis, people long for inner peace. Qur’an proposes that while people are free to pursue peace of mind in ways they like, they must know that they can find true happiness remembering their Creator. As Qur’an 13:28 says, “Those who believe, and whose hearts find satisfaction in the remembrance of God. for without doubt in the remembrance of God do hearts find satisfaction.”
These outcomes–from inner peace to personal change to body rejuvenation–can only be realized if Ramadan is observed with the right spirit. Ramadan thus demonstrates the amazing power of God-consciousness to create and sustain behavioral transformation.
Abdul Rauf is a thinker with interests in faith, politics, and global issues.