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Time for Reflection
By Hwaa Irfan
04/12/2001
Ramadan is really a time of reflection in many ways. And this Ramadan, there definitely is a lot to think about. Some of us might feel some relief because the Taliban have withdrawn from the so-called "war on terrorism" and seem to be retreating. And then there are those of us for whom this war on terrorism will kindle a flame of anger and pain through the hurt and rejection that have been inflicted by the ignorance of the world. A disturbing image of who the Taliban are - and who we are - has cast our eyes on each other. We have begun examining each other's differences. Perhaps we need to use this period to clear our vision from the fog that pervades our lives and threatens the essence of Islam. If we do not, we risk confusing what Islam really is with how others define Islam.
Too many of us have stopped asking pertinent questions, only to accept the image that the West has created regarding Islam. Questions have flown at us from all directions - penetrating the Islamic world, shaking our belief systems and undermining us in our personal and private lives. Many of us will be reevaluating our lives and wandering; searching to see what kind of Islam we have committed ourselves to.
Many, I pray, will stretch further to sift the chaff from the wheat, establishing a stronger, truer understanding of their own beliefs. Through such efforts, we might even gain an understanding that is firmly rooted and nourished by the balance of the Qur'an as a whole and intermingled with true
ahadith (teachings of Prophet Mohammad, SAWS). Our reflection would stem from an understanding that resonates with Islamic values like love, mercy, mutual respect and the rights of others as well as the rights of oneself.
"O you who believe! Fasting is prescribed for you, as it was prescribed for those before you, so that you may guard against evil" (Surat ul Baqarah, 2:183).
As we fast this Ramadan, all, or some, or none of the above will be in our thoughts. Our attentions might be more focused on those who have died; and those without food, homes or a bed to sleep in might also pre-occupy our minds. For some, this reflection will bring us closer together, while for others it will drive us further apart. This is the life we have to improve upon:
"He who made the earth a resting-place for you, and made it in ways for you that you may go aright." (Surat ul Zukhruf, 43:10). This is the choice that we have been given, unlike nature where even the smallest creature knows its place in Allah's (swt) great plan.
Ramadan reminds us of our plan in the greater scheme of things. It concentrates our intentions because it is a month like no other month. A symbol of how we should be throughout the year: observant of our ethics, and behavior towards each other, and observant of Allah's (swt) Will. A Will greater than any of our combined wills. "To fast is to experience the pain of others. It is to experience the solitude of those with whom we are totally unconnected. It is to experience the will of others and test our own will as against ourselves. To abstain is to appreciate the fullness of creation, to recognize our own limits both as individuals and as communities. It measures the level of our indifference towards others and reminds us that there is an authority greater than ourselves. In reminding us of ourselves, we are reminded of creation, our responsibility towards all aspects of that creation" (Al-Noor, p.1).
As one elder informed me, he visits everyone before Ramadan so that no one will "disturb" him as he goes into an inner retreat from the world during Ramadan. When one "returns" at the end of Ramadan, one is less burdened than before with an inner lightness, purged of the accumulative "debris".
In the Risalat al-Huquq, the right of fasting, is that you know it is a veil which Allah (swt) has set up over one's tongue, one's hearing, one's sight, one's stomach and the private parts to protect one from the Fire. If one abandons the fast, one will have torn Allah's (swt) protective covering away from oneself (Al-'Abideen, p. 284-5).
Our intentions are of great importance from the outset, because they identify our commitment to the fast and determine the strength of all the acts involved in the fast and fast breaking. Without "…such intentions, no fast should reflect the persistence in one's intention for the whole day. If one wavers, the fast becomes invalid, even though one continues not to eat or drink anything (Naqvi, p.229).
Our intentions and commitment to a faith that is based on rationale, questioning and seeking answers is not from a religion that demands blind-faith. This Ramadan is an opportunity for us to refresh our intentions for the rest of the year, to review what went wrong and why and to see ourselves as we really are and what we can do. As 'Ali ibn Talib said, "Get rid of your wrong actions before they get rid of you" (Haeri, p.44).
Let us use this Ramadan to reflect so that we may emerge with a better understanding of ourselves, our environment, and of the world around us.
Sources:
Al-'Abideen, Zayn. "Al-Sahifat al-Sajjadiyya (The Psalms of Islam)." Britain & N. Ireland: Muhammadi Trust. 1988.
Al-Noor. "Reflections on Ramadhan." 3: 32(1994) 1
Haeri, Fadhlalla. "The Sayings and Wisdoms of Imam 'Ali." Britain & N. Ireland: Muhammadi Trust & Zahra Publications. 1992.
Naqvi, 'Ali Muhammed. "A Manual of Islamic Beliefs and Practice. Vol.1" Iran: Ansariyan Publications. 1991.
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