Ramadān - Ahmadiyya Gazette Canada

which means the progressivecultivation of spiritual values...Thereafter the normal dailyroutine is followed with aheightened consciousness ofthe duty owed to Allāh andto His creatures, one’s fellowbeings. Praise, glorification andremembrance of Allāh for, as itwere, the infra-structure of allactivity and greater attentionis directed towards caringfor the poor, the needy, thewidowed, the orphan, the sick,the distressed, the neighbor, thewayfarer, etc.” 11“The consciousness that a largenumber of their fellow beingshave to go hungry most of thetime is sharpened and there is agreater eagerness to share withthem the bounties that Allāhhas, of His Grace, bestowed onthem. It is related of him (theHoly Prophet sa ) that duringRamadān his own concern forthe care of the poor, the needy,the sick and the orphan wasintensified manifold, and thathis charity knew no limit.” 12Although we undergo pangs ofhunger while fasting, our plightcannot compare with that of thosewho suffer in poverty. However,by our receiving a mere inklingof their suffering, sympathy fortheir plight is inspired within usas well as tremendous gratitudeto Allāh for granting us the abilityand provision to partake of theiftar. This sympathy and gratitudeis expected to result in inspiringaction on the part of the personwho fasts to work towards and seekthe welfare of the poor and needy.Fasting allows forSpiritual Status to BecomeElevatedAs Allāh does not desire hardshipupon Muslims, the purpose ofFasting: Purpose & Significancefasting is not to inflict suffering, butrather, to allow for one to elevatetheir spiritual status. The HolyQur’ān states:“The prescribed fasting is fora fixed number of days, butwhoso among you is sick or ona journey, shall fast the samenumber of other days; andfor those who are able to fastonly with great difficulty, is anexpiation - the feeding of a poorman. And whoso does good ofhis own accord it is better forhim. And fasting is good foryou, if you only knew.” (HolyQur’ān 2:185)“The month of Ramadān isthat in which the Qur’ān wasrevealed as a guidance formankind with clear proofs ofguidance and discrimination.Therefore, whosoever of you ispresent at home in this monthlet him fast therein. But whosois temporarily sick or on ajourney, shall fast the samenumber of other days, Allāhdesires ease for you, and Hedesires not hardship for you,and He desires that you maycomplete the number, and thatyou may exalt Allāh for Hishaving guided you and thatyou may be grateful.” (HolyQur’ān 2:186)In addition, the Holy ProphetMuhammad sa stated:“The fast is, however, inno sense a penance. It is aphysical, moral and spiritualdiscipline, and the object is thepromotion of righteousness andsecurity against evil. Throughthe experience of the fast theworshipper is impelled to exaltAllāh for His having providedguidance to mankind.” 13ConclusionBy living the high-pressure lifestyleof North American society, it maybecome easy for some to get lost intheir routines and worldly pursuits.Fasting enables one to mentallybreak away from this and to refocusone’s attention to Allāh andre-place priority on one’s spiritualdevelopment. Through fasting, selfrestraintand increased frequencyof prayers, Muslims rediscoverand further develop their physicalstrength and spiritual endurance.They realize the value of charity,and recognize that they can andshould minimize their lavish habitsand expensive hobbies. Moreover,Muslims come to realize that whenthey make a conscious effort, it isnot beyond their capacity to purifytheir thoughts and their language,to discharge their responsibilitiestowards the unfortunate, reformtheir behavior and improve theirconduct towards the people aroundthem. The ultimate objective ofhuman existence is to becomedivine-like by inculcating theattributes of Allāh into the souland to thus become a blessing forhumanity.Endnotes:1. Gardens of Righteousness,Translated by MuhammadZafrullah Khan, Curzon Press Ltd,2006, p.2122. Khan, Sir Muhammad ZafrullaKhan, “Fasting” Review ofReligions, Volume 96, No 10/113. Ahmad, Mirza Ghulam, “ThePhysical, Moral and SpiritualStates of Man” The Philosophy ofthe Teachings of Islam”, p. 14. Ibid, p.25. Ibid, p.26. Ibid, p.37. Ibid, p. 88. Ibid, p. 89. Ibid, p. 810. Mirza Ghulam Ahmed, Malfūzāt,Vol 5. Islam InternationalPublications 2003, p. 10211. Ibid12. Ibid13. Ibid25