The Verses of Fasting and Contextualization - II

13/07/2011| IslamWeb

The value of the life of the Muslim individual was established through the ruling of legal retribution. Then the value of the Muslim individual himself was proved by means of testimony. Then came the verses of fasting in the same context, covering two basic aspects: the Muslim individual and the Ummah (Muslim nation). Allah The Almighty Says (what means): {O you who have believed, decreed upon you is fasting as it was decreed upon those before you that you may become righteous -} [Quran 2: 183]

Therefore, fasting is an act of worship that extends throughout the life of the nations. It was decreed upon us, just as it was decreed upon those before us. As for the saying of Allah The Almighty (which means): {That you may become righteous}, it is the connection between the meaning of righteousness and the verses of fasting through the link that the Quran establishes between righteousness and piety such as the sayings of Allah The Almighty (which mean):

• {But righteousness is [in] one who fears Allah.} [Quran 2: 189]
• {And cooperate in righteousness and piety, but do not cooperate in sin and aggression. And fear Allah; indeed, Allah is severe in penalty.} [Quran 5: 2]
• {And do not make [your oath by] Allah an excuse against being righteous and fearing Allah and making peace among people. And Allah is Hearing and Knowing. } [Quran 2: 224]

In addition to this is the saying of the Messenger of Allah : “O Allah, we ask You for righteousness and piety in this journey of ours, and we ask You for deeds which please You.” [Muslim]

The harmony between the reality of righteousness and piety lies in the fact that both of them are actions that involve the heart. However, righteousness is observed by watching over the soul and piety entails having the awareness that Allah The Almighty is always watching.

Allah The Almighty Says (what means): {[Fasting for] a limited number of days. So whoever among you is ill or on a journey [during them] - then an equal number of days [are to be made up]. And upon those who are able [to fast, but with hardship] - a ransom [as substitute] of feeding a poor person [each day]. And whoever volunteers excess - it is better for him. But to fast is best for you, if you only knew. } [Quran 2: 184]

{A limited number of days} because worship implies preserving the life of the worshiper themselves, so fasting should be {A limited number of days} and if there is an illness or one is on a journey, {then an equal number of days [are to be made up].}

This indicates the proper approach in dealing with the nature and ability of man. Therefore, the expression about experiencing difficulty in fasting according to the saying of Allah The Almighty (which means): {And upon those who are able [to fast, but with hardship]}, means that they are able to fast but with difficulty, i.e., more than the natural effects of fasting.

{The month of Ramadan [is that] in which was revealed the Quran} the time in which the Noble Quran was sent down entails fasting so that one may be able to realize the reality of sending down the Noble Quran.

This is what made the Messenger of Allah, , connect fasting and the revelation of the Noble Quran with fasting on Mondays. It was narrated that ‘Umar ibn Al-Khattaab, may Allah be pleased with him, said, “‘O Messenger of Allah, what about fasting on Monday?’ Whereupon the Prophet said: ‘That is the day on which I was born and on which the message was sent down to me.’” [Muslim and Abu Daawood, An-Nasaa’i, At-Tirmithi and Ibn Maajah]

{A guidance for the people} this is the reality of self-guidance in the Noble Quran.

{And clear proofs of guidance and criterion} they are the clear signs which one can obtain from the Noble Quran.

The criterion is what distinguishes the truth from falsehood that emerges inside the human being. Ibn Katheer said,

{“A guidance for the people and clear proofs of guidance and criterion} This is praise for the Quran, which Allah revealed as guidance for the hearts of those who believe in it and adhere to its commands. {And criterion} as clear and unambiguous signs and unequivocal proofs for those who comprehend them. These proofs testify to the truth of the Quran, its guidance, the opposite of misguidance, and how it guides to the straight path, the opposite of the deviant path, and the distinction between the truth and falsehood, and the lawful and the unlawful.” [Tafseer Ibn Katheer]

The Quran in itself contains guidance and clear proofs of guidance and the criterion for whoever contemplates it. Thus this proves the meaning of {And clear proofs of guidance and criterion} as a means of human interaction with the guidance of the Noble Quran.

The Quranic interaction with the human being does not stop at the limit of signs and criterion; rather, it extends to human nature itself.

It was narrated that Ibn ‘Abbaas, may Allah be pleased with him, said, “Whoever recites the Quran will not be returned to the decrepit old age so that after once having knowledge, he knows nothing. This is clear in the Saying of Allah The Almighty (which means): {Then We return him to the lowest of the low, except for those who believe and do righteous deeds, for they will have a reward uninterrupted.} [Quran 95: 5-6].” He (further) said, “Except those who recited the Quran.” [Al-Haakim: Al-Mustadrak]

It was narrated on the authority of ‘Abdullaah ibn Mas‘ood, may Allah be pleased with him, that the Messenger of Allah said:

“No Muslim is ever afflicted with grief or sadness and says, ‘O Allah, I am Your slave, son of Your slave, son of Your female slave, my forelock is in Your Hand, Your command over me is forever executed and Your decree over me is just. I ask You by every name belonging to You with which You have named Yourself, or You have taught to any of Your creation, or You have revealed in Your Book, or You have preserved in the knowledge of the Unseen with You, to make the Quran the life of my heat and the light of my breast, and a departure for my sorrow and a release for my anxiety’, but Allah takes away his anxiety and sorrow, and replaces it with joy.” It was said, “O Messenger of Allah, should we not learn it?” He said: “Yes, whoever hears it should learn it.” [Ahmad and Al-Haakim]

The Prophet is the final measure of the interaction of the Quran that stems from contemplating the Quran thoughtfully. Ibn ‘Abbaas, may Allah be pleased with him, said, “The Messenger of Allah was the most generous of people and he used to be more generous during the month of Ramadan, when he used to meet Jibreel. Jibreel used to meet him every night of Ramadan to review the Quran with him. During this time, the Messenger of Allah was faster (in his generosity and bringing good) than a blowing wind.”

Therefore, contemplating the Quran became a necessary element in the life of the Prophet . It was narrated on the authority of the Mother of the Believers, ‘Aa‘ishah, may Allah be pleased with her, that the Messenger of Allah said to Faatimah, may Allah be pleased with her: “Every year Jibreel used to revise the Quran with me once, but this year he did so twice. I think this portends my death.” [Al-Bukhari and Muslim]

Jibreel, may Allah exalt his mention, revised the Quran with the Prophet twice because he would not live to witness the next Ramadan. Thus, revising the Quran had become necessary in the lifetime of the Messenger of Allah .

Allah The Almighty Says (what means): {Allah intends for you ease and does not intend for you hardship and [wants] for you to complete the period and to glorify Allah for that [to] which He has guided you; and perhaps you will be grateful.} [Quran 2: 185]

This is how fasting deals with the Muslim individual in conformity with the reality of righteousness. Thus, ease is included in the broad meaning of righteousnessand any violation of the nature of ease regarding the rulings of fasting is a kind of violation of righteousness as the Messenge r of Allah said: “It is not an act of righteousness to fast when travelling.” [Al-Bukhari and Muslim]

The Verses of Fasting and Contextualization - I

The Verses of Fasting and Contextualization - III