ISLAM

Fasting-act of meritorious, spiritual and physical gain

Al Haj M.B.M. Mahir

Fasting

* It is a practice prescribed to Islam communities

* Brain should control devious thinking

* Eyes should reject its attention on the wrong sights

* The nose must refuse to inhale any smell forcibly

* Fasting is practised amongst different groups of Christians

The system of fasting has been adopted in all forms of religion as an essential aspect not only as a biological factor but also as an exercise beneficial both physically and otherwise. The institution of fasting is prescribed as an act of meritorious, spiritual and physical gain in all established religions. The Holy Quran refers to fasting as a practice prescribed to all those who preceded Islam. There is no single community in this world unto which fasting has not been ordained. The Islamic interpretation of fasting is to abstain from the intake of food and water from Dawn to Dusk. This is the literal aspect of fasting. But the real spirit of Islamic fasting is to apply the abstinence of all sensitive, emotional, aromatic and realistic senses that disturbs the human anatomy.

In Islamic fasting the brain should control devious thinking and exercise fasting in its thoughts. The eyes should observe fasting, by rejecting its attention on the wrong sights; the ears should close their source of hearing the detestable sounds performing the true fast; the nose must refuse to inhale any smell forcibly and wantonly in order to fast; while the mouth fasting without food, the tongue between the lips must rigidly observe fasting avoiding unnecessary and sinful talk; the heart which is the seat of the Lord with full love and mercy should refrain from all evil thoughts; the hands observe fasting is not doing endangering work; the fasting of the privy is to avoid nefarious acts: and the legs should fast in abstaining to walk towards evil. In short the whole human body should exercise optimum fasting to realize the full effects of Fasting as a whole.

Socially, fasting enables the realizations of the pains of hunger by those who have not experienced it. People who are affluent and comfortable in life are provided an opportunity to understand the emotions and feelings of the less affluent. This social realization enables an economic development of the less fortunate as obligatory Fasting is followed by the obligatory charity which is calculated and distributed as a meritorious act during this Holy Month. It is narrated in the tradition that a charitable act in the month of fasting is 70 times more than in the normal days and hence the well to do hasten to perform this, while fasting in order to achieve the 70 fold merits which in turn benefits the poor and the needy more than 70 times. This solves not only the social aspect but also the economic and financial advancement of the community.

The medical aspect of fasting is felt much today by the entirety of the society as the benefit derived are multifarious. It is accepted and agreed that fasting results in a healthy life which provides longevity, freshness and purifies blood transfusion which in turn prevents the occurrences of severe diseases.

It is a practice among the medical circle to use the facility of fasting in different forms to obtain a report of the true condition of the patient to facilitate a correct diagnosis in order to give remedial treatment, thus fasting plays a pivotal role in the medical field.

Above all, the spiritual elevation of fasting and by fasting cannot be fathomed by any instrument. For the application of prayer, the supplication of surrendering, the abstinence of food and beverages, the purification of sins, by charity and virtuous acts and the culmination of all the good acts that please the Almighty will surely and truthfully exalt the pious devotee into an Eternal Bliss and entitle him entry into Heavenly Paradise. In short Fasting is indeed a soul searching exercise.

As revealed in the Holy Quran, fasting was prescribed to all communities that preceded Islam. It is relevant here, to refer to the practice and form of fasting in other faiths and communities of the world.

In Christianity fasting is practised for purposes of Divine elevation on different times and different ways. Intentional fasting is also practised amongst different groups of Christians.

Jews who were the followers of Prophet Moses were more akin to the system that prevailed then, among Arabs in the observance of fasting.

It is reported in the tradition of the Prophet of Islam that when the Prophet (PBUH) went to Medina he found the Jews of Medina observing the optional fast in the month of Muharram and the Prophet commented that he will order his followers to observe more than one fast in the ensuing year, as Prophet Moses was also more close to Islam and Muslims. Christians and Jews being the people of the Book (Ahlal Kithab) practised fasting with devoutness and dedication.

The very purpose of fasting as envisaged by the Holy Quran is to transform the people into men of piety. If a community submits and surrenders to the sublime mission and vision of Allah, it will reap the Golden Harvest of virtue and the reward of the benevolent and magnificent Allah.

How to welcome the month of Ramadan fast

Dr Muzammil H. Siddiqi

Allah is giving us another opportunity in our life to witness the month of Ramadan.- a great time of Allah's blessings and His mercy. Every Muslims should take full advantage of this time. We should get ready now to welcome this month and receive it with happiness. Following are some ways to welcome this month:

Pray to Allah

Pray to Allah that this month reaches you while you are in the best of health and safety so that you can fast and do all your acts of devotion with ease and enthusiasm. It is reported by Anas bin Malik that the Prophet (PBUH) used to say from the beginning of Rajab in his prayers:"O Allah bless us in Rajab, bless us in Sha'ban and bless us in Ramadan." (Musnad Ahmad, 2228)

When he used to see Ramadan's crescent, he used to pray:"O Allah, make this crescent to shine on us with safety, faith, security, Islam and good fortune to do what is beloved and pleasing to our Lord Allah." (Al-Darmi 1625)

Thanks and happiness

When the month comes, then you should be thankful to Allah and show happiness. The Companions of the Prophet (PBUH) used to greet each other on the beginning of Ramadan.

The Prophet (PBUH) said giving the good news of the month to his companions, "The month of Ramadan has come to you. It is a blessed month. Allah has made obligatory on you to fast during this month. The gates of heaven are opened in this month and the gates of hell are closed and the devils are chained. In this month there is a night that is better than one thousand months. Whosoever is deprived of its blessings is indeed deprived." (Musnad Ahmad 8631)

Planning and determination

You should make a good plan for the whole month about how you are going to organize your days and evenings during Ramadan. Plan special schedules for your work so that you can pray on time, read the Qur'an and take Sahur (early morning meal) and Iftar (breaking fast) on time. Have sincere intention and determination to take full advantage of this time. Also have a full determination and commitment that you will not do any sin or anything wrong during this time.Make sincere repentance and seek the forgiveness of those whom you might have offended. In this way you can benefit much more from your fasting and prayers.

Learn about the rules

Learn about the rules of fasting so that you do not do anything that will spoil your fasts. Learn the way of Prophet Muhammad (PBUH) in fasting. That is the best way. Fast is not spoiled only by eating and drinking during the fast, but also by speaking bad words and doing wrong things. The Prophet (PBUH) said, "Whosoever does not give up bad words and bad deeds, Allah has no need in that he leaves his food and his drink." (Al-Bukhari 1770)

Charity, generosity and kindness

The month of Ramadan is the month of kindness, charity and generosity. Plan to invite your neighbours, co-workers, friends, Muslims and non-Muslims to have Iftar-break fast- with you. Let your non-Muslims friends and neighbours know about this month and its blessings. Be more generous and help the poor and needy. Plan to give your obligatory and optional charity at this time and help others as much as you can. It is reported in a Hadith: The Prophet (PBUH)was the most generous person, but in Ramadan he used to be more generous when Angel Jibrael who used to see him during Ramadan every night and he used to read the Qur'an with him. The Prophet (PBUH) was then more generous with goodness than the blowing wind." (Al-Bukhari, 5)

Why I shed bikini for Niqab: Sara Bokker

"Niqab is the new symbol of woman's liberation. To women who surrender to the ugly stereotype against the Islamic modesty of Hijab, I say: You don't know what you are missing".

I am an American woman who was born in the midst of America's "Heartland." I grew up, just like any other girl, being fixated with the glamour of life in "the big city." Eventually, I moved to Florida and on to South Beach of Miami, a hotspot for those seeking the "glamorous life." Naturally, I did what most average Western girls do. I focused on my appearance and appeal, basing my self-worth on how much attention I got from others. I worked out religiously and became a personal trainer, acquired an upscale waterfront residence, became a regular "exhibiting" beach-goer and was able to attain a "living-in-style" kind of life.

Years went by, only to realize that my scale of self-fulfillment and happiness slid down the more I progressed in my "feminine appeal." I was a slave to fashion. I was a hostage to my looks. As the gap continued to progressively widen between my self-fulfillment and lifestyle, I sought refuge in escapes from alcohol and parties to meditation, activism, and alternative religions, only to have the little gap widen to what seemed like a valley. I eventually realized it all was merely a pain killer rather than an effective remedy.

By now it was September 11, 2001. As I witnessed the ensuing barrage on Islam, Islamic values and culture, and the infamous declaration of the "new crusade," I started to notice something called Islam. Up until that point, all I had associated with Islam was women covered in "tents," wife beaters, harems, and a world of terrorism.

As a feminist libertarian, and an activist who was pursuing a better world for all, my path crossed with that of another activist who was already at the lead of indiscriminately furthering causes of reform and justice for all. I joined in the ongoing campaigns of my new mentor which included, at the time, election reform and civil rights, among others. Now my new activism was fundamentally different. Instead of "selectively" advocating justice only to some, I learned that ideals such as justice, freedom, and respect are meant to be and are essentially universal, and that own good and common good are not in conflict. For the first time, I knew what "all people are created equal" really means. But most importantly, I learned that it only takes faith to see the world as one and to see the unity in creation.

One day I came across a book that is negatively stereotyped in the West-The Holy Qur'an. I was first attracted by the style and approach of the Qur'an, and then intrigued by its outlook on existence, life, creation, and the relationship between Creator and creation. I found the Qur'an to be a very insightful address to heart and soul without the need for an interpreter or pastor.

Eventually I hit a moment of truth: my new-found self-fulfilling activism was nothing more than merely embracing a faith called Islam where I could live in peace as a "functional" Muslim.

I bought a beautiful long gown and head cover resembling the Muslim woman's dress code and I walked down the same streets and neighbourhoods where only days earlier I had walked in my shorts, bikini, or "elegant" western business attire. Although the people, the faces, and the shops were all the same, one thing was remarkably distinct-I was not-nor was the peace at being a woman I experienced for the very first time. I felt as if the chains had been broken and I was finally free. I was delighted with the new looks of wonder on people's faces in place of the looks of a hunter watching his prey I had once sought. Suddenly a weight had been lifted off my shoulders. I no longer spent all my time consumed with shopping, makeup, getting my hair done, and working out. Finally, I was free.

Of all places, I found my Islam at the heart of what some call "the most scandalous place on earth," which makes it all the more dear and special.

While content with Hijab I became curious about Niqab, seeing an increasing number of Muslim women in it. I asked my Muslim husband, whom I married after I reverted to Islam, whether I should wear Niqab or just settle for the Hijab I was already wearing. At the time, my Hijab consisted of head scarf that covered all my hair except for my face, and a loose long black gown called "Abaya" that covered all my body from neck to toe.

A year-and-a-half passed, and I told my husband I wanted to wear Niqab. My reason, this time, was that I felt it would be more pleasing to Allah, the Creator, increasing my feeling of peace at being more modest. He supported my decision and took me to buy an "Isdaal," a loose black gown that covers from head to toe, and Niqab, which covers all my head and face except for my eyes.

Soon enough, news started breaking about politicians, Vatican clergymen, libertarians, and so-called human rights and freedom activists condemning Hijab at times, and Niqab at others as being oppressive to women, an obstacle to social integration, and more recently, as an Egyptian official called it-"a sign of backwardness. "

I find it to be a blatant hypocrisy when Western governments and so-called human rights groups rush to defend women's rights when some governments impose a certain dress code on women, yet such "freedom fighters" look the other way when women are being deprived of their rights, work, and education just because they choose to exercise their right to wear Niqab or Hijab.

Today, women in Hijab or Niqab are being increasingly barred from work and education not only under totalitarian regimes such as in Tunisia, Morocco, and Egypt, but also in Western democracies such as France, Holland, and Britain.

Today I am still a feminist, but a Muslim feminist, who calls on Muslim women to assume their responsibilities in providing all the support they can for their husbands to be good Muslims. To raise their children as upright Muslims so they may be beacons of light for all humanity once again. To enjoin good-any good-and to forbid evil-any evil. To speak righteousness and to speak up against all ills. To fight for our right to wear Niqab or Hijab and to please our Creator whichever way we chose. But just as importantly to carry our experience with Niqab or Hijab to fellow women who may never have had the chance to understand what wearing Niqab or Hijab means to us and why do we, so dearly, embrace it.

Most of the women I know wearing Niqab are Western reverts, some of whom are not even married. Others wear Niqab without full support of either family or surroundings. What we all have in common is that it is the personal choice of each and every one of us, which none of us is willing to surrender.

Willingly or unwillingly, women are bombarded with styles of "dressing-in- little-to- nothing" virtually in every means of communication everywhere in the world. As an ex non-Muslim, I insist on women's right to equally know about Hijab, its virtues, and the peace and happiness it brings to a woman's life as it did to mine. Yesterday, the bikini was the symbol of my liberty, when in actuality it only liberated me from my spirituality and true value as a respectable human being.

Ceylon Baithulmal Fund

Over 50 years of service to the poor and needy:

Nazvi Rahmana

The Ceylon Baithulmal Fund established in 1957 has completed 54 years of service to the poor, the destitute and the needy.It has been of service to the young, old, displaced, refugees, orphans, widows, students, undergraduates, villagers, city dwellers, shanty dwellers, unemployed and the under employed among others.

The fund has helped and assisted in the construction of Masjids and Madrasas (religious schools), toilets, wells, houses and water tanks. It has helped the sick, the limbless, the roofless and the shelterless.

The CBF has provided marriage and Iddah (mourning period of four months and 10 days after husband's death) allowances, loans to redeem jewellery to avoid interest based pawning, to repair houses, to pay off debts, to start a vocation or self employment.

The devastating floods in the early part of the year shattered the lives of many families especially in the east and during such tragedies the fund responds with emergency relief and more importantly by addressing the long-term needs of the victims by providing the needed resources which will assist them to generate a regular income and support their families.

The fund has continuously been a benefactor of the twin Islamic principles of Zakat-obligatory charity- and Sadaqah-optional charity. Poverty alleviation has been its central activity and, the Fund has always received overwhelming response from the community in its efforts to relieve the sufferings of the needy and the poor.

It is to the credit of the founding fathers and those others who managed the Fund over the 50 plus years, led by the likes of Speaker of Parliament late. H.S. Ismail the Dr. M.C.M. Kaleel, I.A. Cader, A. Aziz, A.H.L.A. Saleem, Lafir Cassim and Justice M. Jameel, along with others constituting the Management Committees inclusive of the late S.S. Issadeen who had worked for the CBF for over 40 years, most of it in the capacity of its Secretary, that the CBF has been able to help, the destitute and the needy to live a life of dignity without having to stretch themselves for alms.

The Committee of Management, conscious of its responsibilities of accountability towards Almighty Allah, ensures that all contributions received are disbursed and distributed where they are needed most bearing in mind the intended purpose of the donors. The financial transparency and strict standards of efficiency exercised by the Committee has earned the trust and support of an increasing number of individual and institutional donors every year. The increase in contributions received by the Fund annually reflects this confidence.