Fasting – Polishing the Human Conscience 

Dr. Hamid Mavani
Associate Professor of Islamic Studies
Bayan Claremont Islamic Graduate School / Claremont School of Theology

Ramadan is the name of the ninth month of the Muslim lunar calendar. During this month, Muslims observe fast from dawn to dusk, i.e. complete abstinence from eating, drinking, smoking and intimate marital relationship. It is a time of worship, contemplation, introspection and healing. It is also a time to strengthen family and community ties. Most importantly, it is a time to focus on the moral and spiritual dimensions of our existence and to reawaken our human conscience and polish our rusted heart by purging the self of the many spiritual diseases like consumerism, extravagance, wastefulness, instant gratification, individualism, arrogance, jealousy, self-righteousness, egoism, and spiritual arrogance. If the fast fails to bring about moral and spiritual growth, then the spirit of the fast has been violated even if one keeps away from food and drink. In a tradition attributed to Prophet Muhammad, he is reported to have said: “Many of those who fast obtain nothing through such prescribed fasting except hunger, and many perform the prescribed prayer by night but obtain nothing by it, except the discomfort of staying awake” and “When you break your fast, if there is a poor person who has gone hungry in your area then your fast is void.” 

Ramadan is the month in which the doors of divine mercy and forgiveness are wide open. In addition, it is in this month that Muslims believe the essence of the Qur’an descended upon the heart of Prophet Muhammad to re-state the same truth that was brought by earlier prophets. The Qur’an states: “There is not a community but that a warner has been sent to it (35:24) and “We did not send a messenger, except in the language of his own people.” (14:4). The Scripture was revealed in a progressive manner over a period of approximately 23 years during Muhammad’s prophetic ministry. It is viewed as the literal, verbatim, timeless divine word and accordingly Muslims attempt to recite the entire Qur’an in this month so as to participate in uttering the divine speech or the divine word

Qur’an occupies a central place in the lives of the Muslims. It is a source of inspiration, solace, comfort and it is a companion and a guide throughout their journey. It is also used for ritual purposes: at the time of birth, marriage, death, and in acts of worship. However, the primary function of the Qur’an is not that it be recited and respected. Rather, it is to provide guidance and direction in human conduct and address the spiritual malaise which leads to the breakdown in morals and ethics. That is why one of the names of the Qur’an is al-Huda (guidance). Other names of the Qur’an are Furqan (distinguisher), Dhikr (reminder), Nur (light), and Maw’izah(admonisher).

The Qur’an does not claim to be a document that lays down a systematic legal theory or prescribe how to govern and establish a state. Often at times, Islam is presented as a religion full of dos and don’ts with definitive rules and obligations encapsulated in the toxic term “Shari’ah.”It may come as a surprise to many that there are only 500 verses out of about 6,200 verses that deal with Islamic law—devotional matters (prayers, fasting pilgrimage), marriage, divorce, inheritance; civil and commercial transactions; penal provisions for crimes; evidence and consultation; international relations; and economic matters. As a matter of fact, even the legal verses have ethical implications and are co-joined. The other more than 90 per cent of the Qur’an deals with spiritual and moral training and growth. 

Contrary to common misperceptions, it is not a work on state building, theology, law, philosophy, politics, or history. It is a work on morality and ethics that provides a moral compass to the individual and the society. This was complemented with the exemplary character of Prophet Muhammad who is referred to as the mirror or the embodiment of the Qur’anic moral and ethical values. Ramadan is a time to return to our original state in which we were created, i.e., kind, compassionate, loving, honest, just, and so on.

The concept of fasting in Islam has parallels in the Christian and the Jewish traditions. For example, the practice of fasting during the Lent season in which the devotees abstain from one or a number of items for a period of time can be cited. In Judaism, the fast on Yom Kippur for atonement is akin to the fast in Ramadan. What is remarkable is that in all these three monotheistic religions, the primary purpose of the fast is to bring about an inner transformation and spiritual purification by participating actively with the poor, the weak, and the marginalized members of society. Accordingly, our true commitment to the essence of fasting can only come about when we work in earnest to improve the welfare of the society. In other words, the way to receive the grace and the pleasure of God is by satisfying the needs of His/Her creation.