Benefits of Dates

Muslims generally break their fast by eating dates. Prophet Muhammad (sallallahu alaiyhi wassallam) is reported to have said: "if anyone of you is fasting, let him break his fast with dates. In case he does not have them, then with water. Verily water is a purifier."

The Prophet (sallallahu alaiyhi wassallam) used to break his fast by eating some dates before offering Maghrib prayer, and if ripe dates were not available, he used to substitute them with some dried grapes. When they too were not available, he used to have a few sips of water, according to some reports. Modern science has proved that dates are part of a healthy diet. They contain sugar, fat and proteins, as well as important vitamins. Hence the great importance attached to them by the Prophet (sallallahu alaiyhi wassallam).

Dates are also rich in natural fibres. Modern medicine has shown that they are effective in preventing abdominal cancer. They also surpass other fruits in the sheer variety of their constituents. They contain oil, calcium, sulphur, iron, potassium, phosphorous, manganese, copper and magnesium. In other words, one date is a minimum of a balanced and healthy diet. Arabs usually combine dates with milk and yogurt or bread, butter and fish. This combination indeed makes a self-sufficient and tasty diet for both mind and body. Dates and date palms have been mentioned in the Holy Qur'an 20 times, thus showing their importance. The Prophet likened a good Muslim to the date palm, saying, "Among trees, there is a tree like a Muslim. Its leaves do not fall."

Sayyidah Mariam (alaiyhas salaam) mother of Isa (alaiyhis salaam) had dates as her food when she felt labour pains and during confinement. They are definitely the "crown of sweets," and ideal food which is easy to digest, and within half an hour of taking it, the tired body regains a renewed vigour. The reason for this is that a shortage of sugar in the blood is the main factor that makes people feel hungry and not an empty stomach as is often assumed. When the body absorbs the nutritional essence of a few dates, the feeling of hunger becomes appeased. When one breaking the fast with dates and takes some other food afterwards, he cannot eat much. It would seem that breaking the fast with dates then helps one avoid excessive eating.

Experiments have also shown that dates contain some stimulants that strengthen the muscles of the uterus in the last months of pregnancy. This helps the dilation of the uterus at the time of delivery on one hand and reduces the bleeding after delivery on the other. Dieticians consider dates as the best food for women in confinement and those who are breast-feeding. This is because dates contain elements that assist in alleviating depression in mothers and enriching the breast-milk with all the elements needed to make the child healthy and resistant to disease. The Prophet (sallallahu alaiyhi wassallam) has emphasized the importance of dates and their effectiveness in the growth of the fetus. He has also recommended they be given to women. Modern dietary institute now recommend dates to be given to children suffering from a nervous nature or hyperactivity. The Prophet (sallallahu alaiyhi wassallam) has also recommended dates as a medicine for heart troubles, according to some reports. Modern science has also proved the effectiveness of date, in preventing diseases of the respiratory system.

Sayyidah Ayisha, (R.A.) wife of Prophet (sallallahu alaiyhi wassallam), used to prescribe dates for those suffering from giddiness. It is now well known that a fall in the level of the sugar in the blood and low blood pressure are among the causes of giddiness. She was also reported to have used dates combined with cucumber to treat her over-slim condition! She said, "they've tried to fatten me giving me everything. But I did not become fat. Then they fattened me with cucumber and ripe dates and I gained!" Ayisha was quite correct, as we now know that one-kilogram of dates contains nearly 3,000 calories, which alone are sufficient to supply the minimum daily requirements of an active man for one full day.

Dates are rich in several vitamins and minerals. When the level of trace elements falls in the body, the health of the blood vessels is affected leading to an increased heart rate and a consequent inability to perform its function with normal efficiency. As dates are also rich in calcium, they help strengthen the bones. When the calcium content in the body decreases, children are affected with rickets and the bones of adults become brittle and weak.

Dates are also important in keeping up the health of eyes. It is quite effective in guarding against night-blindness. In the early years of Islam, dates served as food for Muslim warriors. They used to carry them in special bags hung at their sides. They are the best stimulant for muscles and so the best food for a warrior about to engage in battle.

The Prophet (sallallahu alaiyhi wassallam) used to combine dates with bread sometimes. At other times he mixed ripe dates with cucumber, or dates combined with ghee. He used to take all varieties of dates, but he preferred the variety called Ajwah

Both The Intent And The Method Must Be Righteous


To have a coherent purpose in carrying out any task is the main pillar for all endeavors. Islam stipulates that the main condition for every deed (to be acknowledged) is for a person to have an upright intention and this is after ensuring that his akidah (creed) is safe and sound. The Propet s.a.w said, “The reward of deeds depends upon the intentions” (Reported by al-Bukhari and Muslim)

Therefore, the same deed is judged differently based on the person’s intention. Someone who falls from a high building because he accidentally slips does not have the same position alongside Allah with someone who falls from a high building because he wants to kill himself. Although those who look at their dead bodies will think that they may have died for the same reason but in the eyes of Allah, there is a difference between the two.

The one who accidentally slips is forgiven by Allah and probably receives rewards from Allah if his intention of being on top of the building is noble whereas the one who kills himself commits a major sin in the eyes of Allah. However, an honest intention is not enough if the means used to achieve it is wrong.

If the person who accidentally slips has deliberately chosen a deadly method to do his work whereas it can be avoided, then his death is regarded as throwing himself into harm and this is forbidden by Allah. Islam does not acknowledge the Robin Hood method that steals from others with the intention to donate to others. In issues concerning politics, economy, specific ibadah (act of worship) and others, the Islamic principle is the same that is the end does not justify the means.

Thus, in Islam, after it is required to have a correct intention, for a deed to be regarded as pious or deserving rewards in Islam is for its means to be correct that is conforming to the guidance from Allah and al-Sunnah. In matters of specific ibadah such as salat, fasting, hajj and the likes of it, the second condition after a good intention is that the deed must be deemed acceptable based on what had been demonstrated by Allah’s Messenger s.a.w.

One who has a good intention but performs a salaat that had never taught by Allah’s Messenger s.a.w is regarded as wrong and contradicts the sunnah. For instance, if someone fabricates a new salaat linking it to a certain event or giving it a specific name such as ‘salaat of reduction in fuel price’ then it is considered wrong albeit the intention is good.

Because of that, it is not surprising to see the ulama vehemently voicing their objections against the newly fabricated acts of worship that are not found stated in any sahih hadith. For instance, the outstanding scholar of Mazhab al-Syafi’I, al-Imam al-Nawawi (deceased in 676H) was being very stern in objecting the Salaat Raghaib that is the salaat specifically performed on the first Friday night in the month of Rejab.

We can see this from his writing when he expounded a hadith from the Prophet s.a.w reported by al-Imam Muslim. From Abi Hurairah r.a, the Prophet s.a.w said, “Do not single out the night (preceding) Friday among the nights for prayer and do not single out Friday among days for fasting but only when anyone among you is accustomed to fast (on dates) which coincide with this day (Friday).” (Reported by Muslim)

Al-Imam al-Nawawi said, “In this hadith, there is a clear prohibition against singling out Friday night to perform a salaat that is not performed in the other nights and to observe fasting during the day as stated. It is a unanimous consensus among the ulama to judge it as makruh (disliked, detested). The ulama use this hadith to provide a contention for attesting the fault of salaat bid’ah called salaat al-Raghaib. May Allah destroy the fabricator and creator of this salaat. This is because it is a wicked bid’ah from the type of bid’ah that is deviant and ignorant. In it is a clear wickedness. Verily, a group of ulama have produced valuable writings that are abundant in condemning and asserting the deviancy of those performing that saalat as well as the fabricator. The ulama have stated the reasoning for the badness and the wickedness and the deviancy of its fabricator.” (Al-Nawawi, Syarh Sahih Muslim, 3/211. Beirut: Dar al-Khair).

Similarly, another scholar of Mazhab al-Syafi’I named al-Imam al-Sayuti (deceased in 910H) also said, “You should know that, may Allah bless you, verily the act of glorifying that day and its night (the day and night of the first Friday in Rejab) is a newly fabricated deed in Islam which emerged after four hundred years. There is a hadith judged as fabricated by the consensus of ulama that narrates the benefits of observing fasting during the day and performing salaat during the night. They call it salaat Raghaib.” He then said, “Know that verily this fabricated salaat contradicts the Islamic way in many forms..” (Al-Sayuti, Al-Amr bi al-Ittiba’ wa al-Nahy ‘an al-Ibtida’ pg. 52. Beirut: Dar al-Fikr ).

We can see that these ulama were being very stern and the words they used were even more burning and harsh in objecting the specific ibadah not originated from the Prophet s.a.w. They all had the same intention that was to preserve the genuineness of this religion of revelation to inhibit meddling by humankind. Allah says (translated as): “What! Have they partners (in godhead), who have established for them some religion without the permission of Allah?” (Surah al-Syura: verse 21)

The Prophet s.a.w said, “He who innovates things in our affairs for which there is no valid (reason) (commits sin) and these are to be rejected.” (Reported by al-Bukhari and Muslim)

I am so fascinated by the dialogue that occurred between al-Imam Malik and a person who aspired to perform a deed that he deemed are more commendable than the deed of the Prophet s.a.w. A man approached al-Imam Malik and said, “O Abu ‘Abd Allah (appellation of al-Imam Malik), which place shall I start my ihram from?” He answered, “From Zu Hulaifah, the same place that Allah’s Messenger s.a.w started his ihram from.”

That man then said, “I would like to start my ihram from the Prophet’s Mosque.” Al-Imam Malik answered, “Do not do that.” That man said, “I would like to start my ihram from the Prophet’s grave.” Al-Imam Malik answered, “Do not do that. I am afraid that fitna (the corruption of religion) will befall you.”

The man asked, “What is the fitna? It is just a distance I am planning to add.” Al-Imam Malik answered, “Is there a bigger fitna than your perception of thinking that you have put forward one good thing in an area where Allah’s Messenger s.a.w had cut down? Verily, I have heard the saying of Allah (translated as): “Then let those beware who withstand the Messenger’s order, lest some trial befall them, or a grievous penalty be inflicted on them.” (Surah al-Nur: verse 63)” (Al-Syatibi, Al-I’tisam, pg. 102 Beirut: Dar al-Kitab al-‘Arabi)

Although the man wanted to start his ihram from a venerable place that was the Prophet’s mosque (s.a.w) or his grave but al-Imam Malik bin Anas objected to it because it was an ibadah never performed by the Prophet s.a.w. He stated that it was fitna because it seemed like the man deemed himself as having the chance to perform a better ibadah than the Prophet s.a.w.

It is clear that a good intention is not enough if the corresponding action is not based on the right guidance. In matters of muamalah or life’s routine, the scope provided by the religion is very vast. It is not as narrow as matters in specific ibadah involving salaat, fasting, dua (recitations of prayer) and the likes of it. Nevertheless, as we keep ourselves occupied with the worldly affairs, let us not perform noble deeds in ways that contradict the principles of Islam.

For instance, the intention of collecting donation for the orphans is commendable. However, if the method includes organizing the kind of concert that promotes negative elements to the youth then it is no longer considered as commendable. This is because the end does not justify the means.

That is why I objected the ceremony of meditation and salutations performed to the National Monument. That ceremony cannot be performed by a Muslim who holds fast to the akidah of genuine tauhid (belief). His intention was probably good that was to commemorate our national heroes but that was not the right way to do it. That ceremony contained a clear element of idolatry. It contradicted the principles of Islamic belief that is uncontaminated from elements of shirk (joining others in worship with Allah).

How else can we regard a ceremony that involves meditation, offering salute and presenting garlands to a statute if not similar to idolatry? Is this kind of ceremony not performed by idol worshippers? If the person performing the ceremony stated that he did not have any conviction or intention that the monument could give any benefit or harm but rather, it was only an empty ceremony then it means that he had performed a worthless and stupid task. At the same time, it is still regarded as haram by syarak since it resembles the religious ceremony of idol worshippers.

If that person thought that the ceremony could bring forth peace and tranquility to the country or bliss to the soul of those heroes then that conviction and deed carries a clear element of shirk. Have we forgotten about the criticism Prophet Ibrahim a.s gave to his people? Allah says (translated as): “We bestowed aforetime on Abraham his rectitude of conduct, and well were We acquainted with him. Behold! He said to his father and his people, “What are these images, to which ye are (so assiduously) devoted?” They said, “We found our fathers worshipping them.” He said, “Indeed ye have been in manifest error - ye and your fathers.”” (Surah al-Anbiya: verse 51-54)

Fatwa was issued at state and national level to rule this deed as haram. Unfortunately, it has been officially resurrected and the Muslim community just keeps mum about it. I am taking the risk to remind all of the Muslims of this matter specifically the new generation whose akidah is starting to slacken.

Do not let them to think that this action is acceptable in embracing the religion just because they see it is being done at higher level. Tomorrow they will probably give their salute or present a garland or fruits to any statue or monument or mound that they regard as holy. Do not anyone who bears religious title try to justify that action. It is hoped that those flatterers or ‘remunerated advisors’ will not cause a downfall.

Have we forgotten about the name of the idols revered by the people of Prophet Nuh a.s. Allah says (translated as): “And They have said (to each other), ‘Abandon not your gods: abandon neither Wadd nor Suwa’, neither Yaguth nor Ya’uq, nor Nasr’ They have already misled many; and grant Thou no increase to the wrong- doers but in straying (from their mark).” (Surah Nuh: verse 23-24)

In a hadith reported by al-Bukhari, Ibn ‘Abbas narrated that the name Wadd, Suwaa, Yaghuth, Ya’uuq and Nasr formerly belonged to some pious men of the people of Noah, and when they died Satan inspired their people to prepare and place idols at the places where they used to sit, and to call those idols by their names. The people did so, but the idols were not worshipped till those people (who initiated them) had died and the origin of the idols had become obscure, whereupon people began worshipping them. (Reported by al-Bukhari)

That is how some matters that start with a good intention can lead to a wicked outcome because there is no analysis done to foresee the outcome of a specific action. Politicians are fond of things that produce instantaneous result for their political gains. Sometimes they even do not have the time to look up the sky and think about the long term effect of their actions.

The Prophet s.a.w gave us this reminder, “He who called (people) to righteousness, there would be reward (assured) for him like the rewards of those who adhered to it, without their rewards being diminished in any respect. And he who called (people) to error, he shall have to carry (the burden) of its sin, like those who committed it, without their sins being diminished in any respect.” (Reported by Muslim)

The execution of a good intention must be done in a righteous manner. This is applicable to the various political issues arising these days. The enthusiasm to change the political landscape must be realized with a good intention and using a virtuous method. Many claim that they have good intentions but we do not know what lies deep in their hearts. We can only see their actions.

Sometimes actions translate the intention buried deep within. Just like the concert in which there was an incident of dropping the pants. Its objective was allegedly noble but we know for sure that the method used was evil and thus, it is valued with a bad evaluation. Again, we are not followers of Robin Hood who legalize all actions that clearly contradict ethical codes only because of slogans or alleged righteous intention

Masa untuk menyertai PAS


Umum mengetahui bahawa negara kita kini berada dalam suasana kegawatan ekonomi yang menekan rakyat yang sebahagiannya adalah hasil dari kalutnya kepimpinan negara dalam menguruskan polisi dan pelaksanaan pembangunan ekonomi negara.


Suasana ini diburukkan lagi dengan kegagalan kerajaan Barisan Nasional (BN) yang diterajui oleh Umno untuk memastikan suasana kestabilan politik dan keharmonian kaum yang terus dihormati.

Umno yang satu ketika dahulu digambarkan sebagai lantang memperjuangkan nasib orang Melayu di awal penubuhannya, kini telah hilang taring dan gagal dalam memastikan maruah umat Islam dan orang Melayu terbela.

Gambaran bahawa terjejasnya keharmonian kaum ini oleh pimpinan Umno seolah-olah hubungan kaum di Malaysia kini berada pada tahap yang paling rendah juga sebenarnya adalah cubaan Umno untuk mengalih masalah yang berlaku di kalangan parti komponen BN pada ketika ini.

Sehubungan itu,saya berpendapat bahawa sudah sampai masanya bagi umat Islam dalam negara kita ini untuk berhijrah kepada PAS dan seterusnya menjadikan PAS sebagai parti tempat bernaung.

PAS adalah parti yang tidak diasaskan kepada prinsip perkauman atau asas perjuangan yang sempit, tetapi dibina di atas dasar memperjuangkan Islam dan keadilan yang lebih universal sifatnya, maka PAS percaya bahawa orang-orang Islam di Malaysia secara umumnya dan ahli-ahli Umno beserta pimpinannya secara khusus memerlukan satu wadah baru yang lebih konsisten dan mampu menjadi penyelamat yang akan memartabatkan maruah ummah.

Sebagaimana yang dipertegaskan oleh PAS "PAS UNTUK SEMUA", bahawa sebenarnya perjuangan PAS tetap kekal utuh dan bertahan sehingga ke hari ini kerana mempunyai tujuan penubuhannya yang berteraskan kepada akidah perjuangan yang jelas.

PAS bukannya sebuah parti politik semata-mata, tetapi adalah satu wadah dakwah dan tarbiyah. Perjuangan PAS adalah bersifat universal, untuk seluruh umat manusia, membawa keadilan sejagat, sebagaimana yang termaktub dalam Bab Ketiga, Fasal 6, Perkara (8), (9) dan (10), Perlembagaan PAS di mana usaha-usaha PAS ialah:

� Memperjuangkan wujudnya kebudayaan negara berasaskan nilai-nilai yang tidak bercanggah dengan ajaran-ajaran Islam,

� Memperjuangkan hak dan kepentingan umat Islam di negara ini tanpa mengabaikan tanggungjawab melaksanakan keadilan terhadap seluruh rakyat Malaysia dan tanggungjawab mewujudkan keharmonian antara kaum di dalam negara ini,

� Menyertai dan bekerjasama dengan Bangsa-Bangsa Bersatu dan badan-badan lain yang sah bagi mengekalkan keamanan dan menjamin hak-hak asasi manusia serta manghapuskan segala macam kezaliman, kepalsuan, perhambaan dan penindasan di kalangan umat manusia.

Bertitik tolak dari hakikat ini, maka PAS sudah lama bersedia untuk mengisi kekosongan politik yang ditinggalkan oleh Umno ini. PAS percaya bahawa ahli-ahli dan pimpinan Umno ini boleh memberi sumbangan tenaga mereka menerusi PAS.

Marilah bersama-sama kita bina wadah PAS ini supaya menjadi lebih kuat dan mampu berdepan dengan pelbagai cabaran yang mendatang.

Marilah bersama-sama menyertai PAS!

Understanding Politics In Islam

1. What is the aim of politics in Islam?

According to Al-Mawardi from his book Al-Ahkam Al-Sultaniyyah, it is hirasatud din wa siasatud dunya - to uphold the religion and administer the world. Politics is not munkar - is not a depravity - real politics is noble virtuous because it administers the affairs of all creatures, bringing man closer to good and away from fasad - evil. According to Ibn al-Qayyim, politics is really the justice of Allah the Almighty and His Prophet (peace and the blessings of Allah be upon him).

The Prophet Muhammad s.a.w. was a politician as well as the messenger conveying the risalah, murabbi - teacher, Qadi - Chief Justice, Head of the nation and Imam of the ummah. The Khulafa' al Rasyidun - the rightly guided leaders who succeeded him were also politicians following the Sunnah - way of the Prophet, establishing just administration, practising ihsan - the betterment of good and providing the leadership of 'ilm - knowledge and Iman - belief.

However in the present time, due to 'politics' man faced suffering as a result of deceit and political ploys and scheming and devious politicians, whether in the form of past colonialists, treacherous rulers, tyrannical leaders and regimes preaching Machiavellian philosophy (the ends justifies the means!).

It became common to label and describe committed Muslims as 'political' so that they are regarded warily and wickedly for the purpose of disassociating and furthering apart the people from them, intending that society will shun and hate what is called 'political Islam'. It has been such that symbols of Islam like the headscarf, the proper attire and congregational prayers - Salat jama'ah are attempted to be labelled 'political'.

It is a blatant lie for those who say that there is no religion in politics and that there is no politics in religion. This deceit was once tried in the form of an attempted fatwa - a decree while the members of the Ikhwan al-Muslimun were imprisoned in the detention camps in Egypt in the 50's. The regime wanted to influence the masses to regard the activists and the Dai' (the very people who wanted to uphold the Syari'ah, Al-Qur'an and Al-Sunnah) as the purveyors of fasad - evil by using corrupted 'ulama - paid scholars.

2. The Fight against Fasad and Zulm (Evil, Transgression and Tyranny) is the utmost in Jihad

From the understanding of the Prophet's tradition (mafhum hadith):

Munkar (transgression) is not limited to khamr - liqour, gambling and zina - - unlawful sex but degrading and defiling the honour and dignity of the people and citizens is a major transgression, so is cheating in the elections, refusing to give testimony - neglecting to vote, letting government be in the hands of those who are not deserving and undesired, stealing and squandering the nation's wealth and property, monopolising the people's needs for personal gains or cronies' interests, detaining people without crime or just cause, without judgement from a fair court, torturing human beings in prison and the detention camps, giving, accepting and mediating in bribes, cowering up to, praising evil rulers, allowing the enemies of Allah and the enemies of the Muslim community to be leaders and shunning the believers - the mu'min.

These are all grave transgressions!

When a Muslim remains quiet upon seeing all of these it means that he or she does not deserve to live (is not alive) from the mafhum of al-ayat and al-hadith.

Islam requires that every Muslim has political responsibility. A Muslim is required by his Iman - faith to be truly concerned with the affairs and problems of the ummah - community, helping and defending the meek and the weak, fighting tyranny and oppression. By retreating and abstaining oneself, it will only invite divine retribution and being seized by the flames of hell (mafhum ayat).

3. Political Freedom is Our Utmost Need Today

Islam is always rejuvenated, its message spread across, its resurgence, its reverberating call heard by all even if it is given some limited freedom. Therefore the first battle is to obtain freedom to deliver the message of da'wah, the risalah of tawhid (Unity of God), spread consciousness and enabling the existence of Islamic movements.

True democracy is not the whims and desires of the tyrannical rulers or their cronies, it is not the place to jail and incarcerate its fighters and not the place to torture its proponents.

Democracy is the simplest and proper way to achieve the aims of a noble life, to be able to invite all to Allah and Islam, to be able to call others to Iman without having our souls being imprisoned and our bodies sentenced to be executed by hanging. It is the space for a free and honourable nation to have the right to choose, evaluate the ruler, change governments without coups and without bloodshed.



The theory, way and system which looks alien maybe adopted if it benefits us and as long as it does not contradict clear Islamic edicts and the rules of Syariah. We appraise, amend according to our spirit, we do not adopt its philosophy, and we do not allow what is forbidden and vice versa. We do not relinquish or compromise what is ordained or compulsory - the wajib in Islam.

The gist of democracy is that the public, the people can choose the rulers who are going to administer them; the people having the right to select, criticise and terminate; and the people are not forced to accept systems, trends, and policies which they do not agree to and they are not abused. They are free to hold elections, referendums, ensuring majority rights, protecting minority rights, having opposition, have multi parties, have press freedom and safeguarding the independence of the judiciary. But once again to constantly uphold and safeguard the principles of Islam, the firm rulings, the al-thawabit: the determined laws - hukm qat'i, the daruri - the essentials of religion and the non-ijtihadiy must not be compromised or neglected.

Syura:

Syura or consultative decision making must be followed and not just as a debating factor. By practising syura, it is closer, hence even better than the spirit of democracy. It is but the lost jewel found, the lost wisdom - al-hikmah which has been rediscovered.

Syura enables musyawarah to be conducted, obtains views and opinions, becomes the responsibility of the people to advise and counsel the government (ad-dinu nasiha) and establish amar ma'ruf nahy munkar - enjoining good and forbidding evil. Among the obligations of amar ma'ruf nahy munkar is the highest jihad (struggle) that is to voice out the truth in front of the unjust tyrant.

The State of Politics in the Ummah:

The musibah or calamity of the ummah then and now is the absence and the abeyying of the system of syura and the adoption of an oppressive dynastical ruling system. In the modern era, dictators stay in power by the force of arms and gold - power and wealth resulting in the syariah being hindered, secularism being forced upon and cultural Westernisation being imposed. Islamic da'wah and the Islamic movement being victimised, brutalised, imprisoned and hounded viciously.

4. Qur'anic Examples of Tyrannical Rulers

The Al-Qur'an denounces all powerful rulers such as Namrud, Fir'aun (Pharaoh), Hamaan and Qarun. Namrud is taghut - the transgressor who enslaves the servants of Allah as his serfs.

There is the pact or collaboration of three parties:

Fir'aun - he claims to be God, carries out tyranny and oppression throughout the land, enslaves the people

Hamaan - the cunning politician, experienced, having self interest, in the service of taghut, propping up and supporting Fir'aun and cheating the people, subjugating them.

Qarun - the capitalist or feudalist who takes opportunity from the unjust and oppressive laws, spending fortunes for the tyrannical leader in order to profit and amass more vast returns, bleeding and exploiting the toils of the people. The origin of Qarun was that he came from Prophet Musa's own clan who colluded with Fir'aun due to the love of worldly life and materialism.

The combination of taghut and Zulm results in the spread of mayhem and the destruction of the community, subjugating man by force and degradation.

The People:

Al Qur'an denounces the people or citizens who are obedient and loyal to their oppressive rulers. The people who remain under the tutelage of taghut are fully responsible and accountable because it is due to their attitude that brought forth these fir'auns and taghuts.

Al-Junud (the collaborators):

These are the armies and enforcers of the rule and order of the taghut. They use force, fear and repression to eliminate and subdue all opposition and dissidents of the tyrant.

5. An Example of Leadership

Balqis, the Queen of Saba' as told in the Qur'an was a woman who lead her people well, just and administered them with intelligence and wisdom saving her people from a war that was destructive and made decisions by syura-consulting them. Alas, the story ended with the acceptance of Islam. She led her people towards the goodness of the world and the hereafter.

Leaders like her are much more capable and qualified with political acumen and wise administration than most of the present Arab and Muslim 'male' leaders. (Prof. Yusuf Qaradawi purposely avoided the term 'al-rijal')

6. Pluralism and Multi Parties in Islam

The existence of various parties or movements is not forbidden as long as unification is not achievable due to differences over objectives, approaches, understanding and the level of confidence and trust. Variety and specialisation are allowed as long as they do not become contradictory and confrontational. However everyone has to be in one united front when facing the challenges to aqidah - belief, syariah, ummah and the survival of Islam. Relations between parties and groupings should be in the atmosphere of non-prejudice, forgiveness, nobleness, counselling truth and steadfastness, wisdom and engaging in healthy cordial debate.

Even when the Islamic State is established there is no reason to feel distraught at the existence of pluralism and differences.

7. Counselling and Corrective Participation in Politics

Without the shedding of blood, the most effective way as the outcome of long and painful struggles is the existence of political forces which the government in power is unable to contain or eliminate: that is presence of political parties. The ruling regime can get rid of individuals and small groups of opponents but it is difficult for them to defeat or wipe out larger organisations which are well structured, organised and rooted in the masses of society. Political parties have the platform, machinery, newspapers and publications as well as mass influence.

Political parties or political movements are necessary to fight oppression, to enable criticism, bringing back the government to to uphold truth and justice, bringing down or changing the government. These parties are capable of monitoring and appraising the government, offer advice and criticism.

8. Voting

Voting in the elections is a form of testimony. A just testimony is considered as long as one is not convicted of crime. Whoever so votes or abstains from voting in the general elections causing the defeat of a trustworthy and deserving candidate but on the other hand allows the candidate who is less trustworthy and undeserving to win, one has gone against the command of Allah concerning giving testimony.

The Political Framework in Islam

The political system of Islam is based on the three principles of towhid (Oneness of Allah), risala (Prophethood) and Khilifa (Caliphate).


Towhid means that one Allah alone is the Creator, Sustainer and Master of the universe and of all that exists in it - organic or inorganic. He alone has the right to command or forbid. Worship and obedience are due to Him alone.




No aspect of life in all its multifarious forms ¾ our own organs and faculties, the apparent control which we have over physical objects or the objects themselves ¾ has been created or a acquired by us in our own right. They are the bountiful provisions of Allah and have been bestowed on us by Him alone.

Hence, it is not for us to decide the aim and purpose of our existence or to set the limits of our worldly authority; nor does anyone else have the right to make these decisions for us. This right rests only with Allah. This principle of the Oneness of Allah makes meaningless the concept of the legal and political sovereignty of human beings. No individual, family, class or race can set themselves above Allah. Allah alone is the Ruler and His commandments constitute the law of Islam.

Risala is the medium through which we receive the law of Allah. We have received two things from this source: the Qur’an, the book in which Allah has expounded His law, and the authoritative interpretation and exemplification of that Book by the Prophet Muhammad (blessings of Allah and peace be upon him), through word and deed, in his capacity as the representative of Allah. The Qur’an laid down the broad principles on which human life should be based and the Prophet of Allah, in accordance with these principles, established a model system of Islamic life. The combination of these two elements is called the shari’a (law).

Khilifa means "representation". Man, according to Islam, is the representative of Allah on earth, His vice-gerent; that is to say, by virtue of the powers delegated to him by Allah, and within the limits prescribed, he is required to exercise Divine authority.

To illustrate what this means, let us take the case of an estate of yours which someone else has been appointed to administer on your behalf. Four conditions invariably obtain: First, the real ownership of the estate remains vested in you and not in the administrator; secondly, he administers your property directly in accordance with your instructions; thirdly, he exercises is authority within the limits prescribed by you; and fourthly, in the administration of the trust he executes your will and fulfils your intentions and not his own. Any representative who does not fulfil these four conditions will be abusing his authority and breaking the covenant which was implied in the concept of "representation".

This is exactly what Islam means when it affirms that man is the representative (khalifa) of Allah on earth. Hence, these four conditions are also involved in the concept of Khalifa. The state that is established in accordance with this political theory will in fact be a caliphate under the sovereignty of Allah.

Democracy In Islam

The above explanation of the term Khilafa also makes it clear that no individual or dynasty or class can be Khalifa: the authority of Khilafa is bestowed on the whole of any community which is ready to fulfil the conditions of representation after subscribing to the principles of towhid and Risala. Such a society carries the responsibility of the Khilafa as a whole and each one of its individuals shares in it.

This is the point where democracy begins in Islam. Every individual in an Islamic society enjoys the rights and powers of the caliphate of Allah and in this respect all individuals are equal. No-one may deprive anyone else of his rights and powers. The agency for running the affairs of the state will be formed by agreement with these individuals, and the authority of the state will only be an extension of the powers of the individuals delegated to it. Their opinion will be decisive in the formation of the government, which will be run with their advice and in accordance with their wishes.

Whoever gains their confidence will undertake the duties and obligations of the caliphate on their behalf; and when he loses this confidence he will have to step down. In this respect the political system of Islam is as perfect a dorm of democracy as there can be.

What distinguishes Islamic democracy from Western democracy, therefor, is that the latter is based on the concept of popular sovereignty, while the former rests on the principle of popular Khilafa. In Western democracy, the people are sovereign; in Islam sovereignty is vested in Allah and the people are His caliphs or representatives. In the former the people make their own; in the latter they have to follow and obey the laws (shari’a) given by Allah through His Prophet. In one the government undertakes to fulfil the will of the people; in the other the government and the people have to fulfil the will of Allah.

The Purpose Of The Islamic State

We are now in a position to examine more closely the type of state which is built on the foundations of tawhid, Risala and Khilafa.

The Holy Qur’an clearly states that the aim and purpose of this state is the establishment, maintenance and development of those virtues which the Creator wishes human life to be enriched by and the prevention and eradication of those evils in human life which He finds abhorrent. The Islamic state is intended neither solely as an instrument of political administration nor for the fulfillment of the collective will of any particular set of people; rather, Islam places a high ideal before the state for the achievement of which it must use all the means at its disposal.

This ideal is that the qualities of purity, beauty, goodness, virtue, success and prosperity which Allah wants to flourish in the life of His people should be engendered and developed and that all kinds of exploitation, injustice and disorder which, in the sight of Allah, are ruinous for the world and detrimental to the life of His creatures, should be suppressed and prevented. Islam gives us a clear outline of its moral system by stating positively the desired virtues and the undesired evils. Keeping this outline in view, the Islamic state can plan its welfare programme in every age and in any environment.

The constant demand made by Islam is that the principles of morality must be observed at all costs and in all walks of life. Hence, it lays down as an unalterable policy that the state should base its policies on justice, truth and honesty. It is not prepared, under any circumstances, to tolerate fraud, falsehood and injustice for the sake of political, administrative or national expediency. Whether it be relations between the rulers and the ruled within the state, or the relations of the state with other states, precedence must always be given to truth, honesty and justice.



Islam imposes similar obligations on the state and the individual: to fulfil all contracts and obligations; to have uniform standards in dealings; to remember obligations along with rights and not to forget the rights of others when expecting them to fulfil their obligations; to use power and authority for the establishment of justice and not for the perpetration of injustice; to look upon duty as a sacred obligation and to fulfil it scrupulously; and to regard power as a trust from Allah to be used in the belief that one has to render an account of one's actions to Him in the life Hereafter.

Fundamental Rights

Although an Islamic state may be set up anywhere on earth, Islam does not seek to restrict human rights or privileges to the boundaries of such a state. Islam has laid down universal fundamental rights for humanity which are to be observed and respected in all circumstances. For example, human blood is sacred and may not be spilled without strong justification; it is not permissible to oppress women, children, old people, the sick or the wounded; women's honour and chastity must be respected; the hungry must be fed, the naked clothed and the wounded or diseased treated medically irrespective of whether they belong to the Islamic community or are from amongst its enemies. These, and other provisions have been laid down by Islam as fundamental rights for every man by virtue of his status as a human being.

Nor, in Islam, are the rights of citizenship confined to people born in a particular state. A Muslim ipso facto becomes the citizen of an Islamic state as soon as he sets food on its territory with the intention of living there and thus enjoys equal rights along with those who acquire its citizenship by birth. And every Muslim is to be regarded as eligible for positions of the highest responsibility in an Islamic state without distinction of race, colour or class.

Islam has also laid down certain rights for non-Muslims who may be living within the boundaries of an Islamic state and these rights necessarily form part of the Islamic constitution. In Islamic terminology, such non-Muslims are called dhimmis (the covenanted), implying that the Islamic state has entered into a covenant with them and guaranteed their protection. The life, property and honour of a dhimmis is to be respected and protected in exactly the same way as that of a Muslim citizen. Nor is there difference between a Muslim and a non-Muslim citizen in respect of civil or criminal law.

The Islamic state may not interfere with the personal rights of non-Muslims, who have full freedom of conscience and belief and are at liberty to perform their religious rites and ceremonies in their own way. Not only may they propagate their religion, they are even entitled to criticize Islam within the limits laid down by law and decency.

These rights are irrevocable. Non-Muslims cannot be deprived of them unless they renounce the covenant which grants them citizenship. However much a non-Muslim state may oppress its Muslim citizens it is not permissible for an Islamic state to retaliate against its non-Muslim subjects; even if all the Muslims outside the boundaries of an Islamic state are massacred, that state may not unjustly shed the blood of a single non-Muslim citizen living within its boundaries.

Executive And Legislature

The responsibility for the administration of the government in an Islamic state is entrusted to an amir (leader) who may be compared to the president or the prime minister in a Western democratic state. All adult men and women who subscribe to the fundamentals of the constitution are entitled to vote for the election of the amir.

The basic qualifications for an amir are that he should command the confidence of the majority in respect of his knowledge and grasp of the spirit of Islam, that he should possess the Islamic quality of fear of Allah and that he should be endowed with qualities of statesmanship. In short, he should have both virtue and ability.

A shoora(advisory council) is also elected by the people to assist and guide the amir. It is incumbent on the amir to administer his country with the advice of this shooraThe amir may retain office only so long as he enjoys the confidence of the people and must relinquish it when he loses that confidence. Every citizen has the right to criticize the amir and his government and all reasonable means for the ventilation of public opinion must be available.

Legislation in an Islamic state is to be carried out within the limits prescribed by the law of the shari’a. The injunctions of Allah and His Prophet are to be accepted and obeyed and no legislative body may alter or modify them or make any law contrary to them. Those commandments which are liable to two or more interpretations are referred to a sub-committee of the advisory council comprising men learned in Islamic law. Great scope remains for legislation on questions not covered by specific injunctions of the shari’a and the advisory council or legislature is free to legislate in regard to these matters.

In Islam the judiciary is not places under the control of the executive. It derives its authority directly from the shari’a and is answerable to Allah. The judges are appointed by the government but once a judge occupies the bench he has to administer justice impartially according to the law of Allah; the organs and functionaries of the government are not outside his legal jurisdiction, so that even the highest executive authority of the government is liable to be called upon to appear in a court of law as a plaintiff or defendant. Rulers and ruled are subject to the same law and there can be no discrimination on the basis of position, power or privilege, Islam stands for equality and scrupulously adheres to this principle in social, economic and political realms alike.

Islam, Democracy Not Incompatible

Is Islam compatible with democracy? The short answer is "yes." But since nobody is interested in the short answer, I will go for the long one.

The tragic events of Sept. 11 made Islam a globally debated topic.Muslims from all ranks and different parts of the world condemned the attacks.




Nevertheless, many scholars, politicians, journalists and evangelists inthe United States have been building on a "clash of civilizations"ideology.

Samuel Huntington asserts, for instance, that "Western ideas ofindividualism, liberalism, constitutionalism, human rights, equality, liberty,the rule of law, democracy and the separation of church and state have littleresonance" in Islamic culture. The Rev. Franklin Graham has condemned theentire faith of Islam as "wicked, violent and not the same asGod."

For such people, no positive relation could ever be found between Islamand democracy or civilization. Islam stands as separate culture.


In focusing on the compatibility between Islam and democracy, we firstneed to define what Islam is. The word itself signifies the believer's"move toward God," a feeling of being promoted to a higher existence.But Islam also has another meaning. The Quran commands Muslims to "Say: webelieve in Allah, and the revelation given to us, and Abraham, Ismail, Isaac,Jacob, and the tribes, and that given to Moses and Jesus. . . . We make nodifferent between one and another of them: and we submit to Allah."(2:136).

This primary Islamic disposition is a fundamental foundation forplurality. The first Islamic state was established in Medina in 622. In theConstitution of Medina, Jewish tribes living in the town entered a pact as freeand equal partners, enjoying their religious autonomy and full human rights.Since that time, Islam has encountered various religious communities east andwest during its fast expansion. Muslims have been able to establish constitutionsof interfaith relations in conformity with their own worldview and inaccordance with their beliefs.

According to Muslim understanding, "democratic civility" isseen as a reproduction of the Islamic concepts of "shurah"(consultation), "ijima" (consensus ) and "ijtihad"(independent interpretive judgment).

The Quran laid down the principle of "shurah" to guide the community'sdecisionmaking process. The "ijima" adds another dimension byasserting that the principles of pluralism are compatible with divine guidance.Moreover, differences of opinion, which could come out of "ijtihad,"do not affect the eternal essence of the doctrine.

When Abu Bakr al-Siddiq was sworn in as the caliph and successor of theProphet Mohammed in 632 C.E., he addressed the people saying: "O people. Iwas entrusted as your ruler, although I am not better than any of you. Supportme as you see me following the right path and correct me when you see me going astray.Obey me as long as I observe God in your affairs. If I disobey Him, you owe meno obedience.


The weak among you are powerful (in my eyes) until I get them their due.The powerful among you are weak (in my eyes) until I take away from them whatis due others."


These brief reflections show that Islam began with a certain type ofdemocratic civility.


In closing, I quote a paragraph from an article written by DaleEickelman titled, "Islam and Ethical Pluralism." He argues,"Some contemporary Muslim intellectuals argue that Islam offers a timelessprecedent of peace, harmony, hope, justice and tolerance, not for Muslims butalso for mankind.”


Of course all this is not conclusive in addressing the issue ofcompatibility. But revealing the universal issues of our common humanity mightbe a significant "movement from inside to outside."


It calls for opening doors and windows. Thus, we could find anopportunity for human togetherness as Islam and democracy find a comfort zone.

Ramadhan: A Universal Perspective for All
COMPARISON BETWEEN THE FASTING IN ISLAM AND OTHER RELIGIONS

“O you who believe! Fasting is prescribed to you as it was prescribed to those before you, that you may (learn) self restraint.” (Al-Qur`an, 2:184)

Fasting is an ancient practice that occurs in almost all the known religions though in different forms and with different meanings, meanings, rules and purposes.

Buddhists practice some periods of fasting, usually on full-moon days and other holidays. Depending on the Buddhist tradition, fasting usually means abstaining from solid food, with some liquids permitted. Theravadin and Tendai Buddhist monks fast as a means of freeing the mind. Some Tibetan Buddhist monks fast to aid yogic feats, like generating inner heat.

Jesus fasted 40 days before starting his mission. It is possible that he fasted on the Day of Atonement, which was an established tradition in Judaism. By the 4th century, there was no sign of 40 days of fasting in Christianity. There are traditions of fasting which differ greatly according to the country in which Christians live. The fast in Rome is different from the fast in Alexandria. Some abstain from meat, while others from fish and birds. Some will not eat fruits and eggs; some just fast on white bread. Some will abstain from all the above. Certain days had been made for fasting in later centuries to commemorate some events, such as the life of Jesus. There was a fast for three days in English law. During the time of Edward VI, James I, and the Elizabethan period, meat was prohibited during the fast, and James justified that saying:

“The fishing industry and maritime commerce must become encouraged and it must be profitable.”

Catholics fast and abstain from meat on Ash Wednesday and Good Friday, and abstain from meat on all Fridays in Lent. For many centuries, Catholics were forbidden to eat meat on all Fridays. Since the mid-1960s, abstaining from meat on Fridays outside of Lent has been a matter of local discretion. On Ash Wednesday and Good Friday, two small meals and one regular meal are allowed; meat is forbidden. On Fridays in Lent, no meat is allowed. For the optional Friday fast, some people substitute a different penance or special prayer instead of fasting. The Lenten fast prepares the soul for a great feast by practicing austerity. The Good Friday fast commemorates the day Christ suffered.

For the Eastern Orthodox, there are several fast periods, including Lent, Apostles' Fast, Dormition Fast, and the Nativity Fast, and several one-day fasts. Every Wednesday and Friday is considered a fast day, except those that fall during designated "fast-free weeks.” In general, meat, dairy products, and eggs are prohibited. Fish is prohibited on some fast days and allowed on others.

Hindus commonly fast on New Moon days and during festivals such as Shivaratri, Saraswati Puja, and Durga Puja (also known as Navaratri). Women in North India also fast on the day of Karva Chauth. Fasting may involve 24 hours of complete abstinence from any food or drink, but is more often an elimination of solid foods, with an occasional drink of milk or water. It is believed to enhance concentration during meditation or worship, purify the system, and is sometimes considered a sacrifice.

Jews’ Yom Kippur, the Day of Atonement, is their best-known fast day. The Jewish calendar has six other fast days as well, including Tisha B'Av, the day on which the destruction of the Jewish Temple took place. On Yom Kippur and Tisha B'Av, eating and drinking are forbidden for a 25-hour period, from sundown to sundown. On the other fast days, eating and drinking are forbidden only from sunrise to sundown. Atonement for sins and/or special requests to God.

For Mormons, the first Sunday of each month is a fast day. Individuals, families, or wards may hold other fasts at will. After the fast, church members participate in a "fast and testimony meeting." The fast is believed to result in closeness to God. Individual or family fasts might be held to petition for a specific cause, such as healing for one who is sick or help with making a difficult decision.

The Evangelical Protestant fast is done at the discretion of individuals, churches, organizations, or communities. Though some people abstain from food or drink entirely, others drink only water or juice, eat only certain foods, skip certain meals, or abstain from temptations, edible or not. Fasting haas become increasingly popular in recent years, with people fasting for spiritual nourishment, solidarity with impoverished people, a counterbalance to modern consumer culture, or to petition God for special needs.

Fasting is not a major part of the tradition for Mainline Protestants, but fasts can be held at the discretion of communities, churches, other groups, and individuals.

HOW IS FASTING IN ISLAM DIFFERENT FROM THAT PRACTICED IN OTHER RELIGIONS?

Unlike in some other religions, fasting in Islam is not a symbol of sadness, mourning, atonement for the sins, a reminder of disasters, or an exercise in self - mortification. Muslims perceive Islam as a triumph over the forces of evil. The month of fasting in Islam is a month of worship Muslims welcome each year with energy and happiness, and are saddened only when the month departs. Fasting has nothing to do with mourning. Fasting is for the living.

Islam does not teach fasting as an exercise in self-denial and punishment of the body and soul, as was commonly taught in medieval Europe. The laws that govern fasting are not extremely unbearable, the restrictions are not enforced 24 hours every day. Consider, for example, the sahuur (the meal before the commencement of the fast). The faster is allowed to delay and eat sahuur until he or she is certain that there are just a few minutes before morning prayer. Similarly, when it is time to break fast, the rule is to break as soon as the sun sets, with no delay. Besides, sleeping and resting during the day are all allowed. Working is not stopped and businesses are not closed down for the fast. In Judaism, working during the period of fast is prohibited. God said: “...God intends every facility for you. He does not want to put you to difficulties....” (Al-Qur`an, 2:185)

Fasting is not for any special classes of people as in some other religions. For the Brahmin class in the Hindu religion, fasting is mandatory only for the high priests. In the some Latin religions, it is only women who must fast and there are no exceptions.

4. In Judaism, the faster eats only after the break and there is no more food. The Arabs, before Islam, would not eat after sleeping. Islam, on the other hand, threw away all these human imposed restrictions. God said: “...And eat and drink, until the white thread of dawn appears to you distinct from it's black thread...” (Al-Qur`an, 2:187)

The person who makes a mistake in fasting is not punished, and the one who forgets and eats is forgiven.

Fasting in some other religions is based on a solar calendar, like the Gregorian calendar. This demands vast knowledge of calculation and astronomy in the making of a calendar. Besides, the months are fixed in a specific season, they do not rotate or change. Fasting in Islam is based on the lunar calendar and is tied to the sightings of hilal, the crescent, or new moon. God (SWT) states: “They ask you concerning the new moons. Say: They are but signs to mark fixed periods of time....” (Al-Qur`an, 2:189) And the hadith: “Eat until you see the crescent and break not until you see the crescent. If it is cloudy calculate the period of the month.” (Muslim and others)

This enables Muslims in every corner of the earth, east and west, north and south, and all in between, in remote villages, on mountains, in conditions of illiteracy or literacy, in jungles or deserts to start and end the fast all at the same time, without difficulty.

Why the moon instead of the sun as the basis for starting and ending fast? There are several reasons:

The lunar year is about ten or eleven days less compared to the Gregorian. Thus, if Ramadan 1990 began on March 27th, Ramadan in 1991 would begin around March 16th. Consequently, in the course of 36 years, every Muslim would have fasted every day of the year, the short days of the year, the long days of the year, the hot days and the cold days of the year. Muslims in different regions of the world would have had total equality in the number of days they fasted, and would have had an equal amount of seasonal and climatic changes. They would have an equal amount of cold or mild weather Ramadans.

If the fast were based on the Gregorian calendar, the Muslims in hot summer climates would have Ramadan during hot weather every year, forever. Some Muslims would have fasted long days while others short days, because Gregorian calendar months are fixed and immobile.

There is another interesting reason; fruits, vegetables for using the lunar calendar and some food items come in certain seasons. Fasting based on the lunar system means we may miss certain fruits in certain seasons, but by the end of the circle a Muslim would have tasted and tried different fruits during Ramadan, whereas fasting based on the Gregorian calendar would have prohibited some fruits during Ramadan, forever. This is why Muslims did not change the month of Ramadan, nor did they distort it by increasing or decreasing days, nor did they change it to different months.

This is why when God prescribed fasting, He says: “O you who believe! Fasting is prescribed to you as it was prescribed to those before you, that you may (learn) self restraint.” (Al-Qur`an, 2:184)

THE BENEFITS OF FASTING

Fasting is an annual institution containing all conceivable attributes for human excellence. It is a training for the body and soul, a renewal of life, encouraging the spirit of selflessness.

Self-Restraint

God states: "O you who believe! Fasting is prescribed to you as it was prescribed to those before you that you may (learn) self restraint." (Al-Qur`an, 2:183)

This verse indicates the first lesson or wisdom to be gained in fasting, is consciousness and fear of God. Fasting instills in the heart of the one who observes the fast the essence of consciousness of the Creator, moral courage both in secret and manifest, and guides the heart, the seat of emotions, from spoilage and moral indecency.

Behavior Modification

One of the most important things fasting affords the observer is helping him control or change his or her habits, the reason being human life is an embodiment of acquired habits. To change or control a habit is to wage a war on yourself. The fast is the training ground for the inevitable that will occur, the ‘accidents’ of life that never happen according to your plans or schedules. The believer who is observing his fast wages a war against the bad habits of his own soul.

How does the Ramadan fast help control one`s habits? Two of the most important habits are food and drink. An average person eats three meals a day, 21 meals a week. The way the fast is structured, with its basic and drastic alteration of eating habits, a faster takes light meals early in the morning and late in the evening.

If the believer can control these two habits, food and drink, it will undoubtedly be easy for him to control other habits, including the habits of smoking, drug abuse and illicit sex. Do you not see that, if you can control your tongue, hands and all other parts of your body, it will be easy for you to apply the same training for the rest of the year.

The believer who observes the fast learns to transcend idle talk and indecent acts.

Heath Care

It is a sentinel against disease, provided the faster follows the strict dietary rule: eat during fast breaking and avoiding over-eating.

God (SWT) states: "...Eat and drink, but waste not by excess, for God loves not wasters." (Al-Qur`an, 7:31)

A great deal of ailments originate from stomach indigestion. This is why the Messenger of God (saas) says: “The son of Adam will never fill a container with something worse and evil than his stomach. It will suffice him some morsels (food) that will keep him on his feet, otherwise, he should divide his stomach into three parts: one third for his food, the other for his drink and the other third for his breath.”

The stomach is the repository of harmful bacteria. Even in the age of sophisticated machines, you can hardly find a machine so fragile but yet so remarkably durable and efficient like the stomach. This is the machine that receives food particles, processes and refines them, and distributes the products to different parts of the body. This is a lifelong operation.

For the non-faster, the stomach will have no chance for rest. When the stomach is empty, as a result of fasting, it gets well-desired rest, to renew and rejuvenate its energy. With the fasting, the stomach is forced to go through a discharge whereby harmful residue are eliminated through perspiration as the body searches for food during fast.

During fast, the system of secretion is organized, and this in turn benefits the blood pressure, inhibiting hardening of the arteries. The heart and kidney functions are enhanced as the work load tapers off. The fast helps to correct the problem of obesity and diabetes. Doctors over the years have used fasting as a prescription for certain ailments.

An American physician published a report on fasting and its benefits saying: “It is mandatory on every person who is sick to restrain from food certain days in a year whether he be wealthy or poor because if bacteria can find food in abundance in the body, it will grow and multiply. But with fasting it becomes weak.''

Patience

Fasting helps in conditioning the heart, the soul, and the body on the virtues of patience, tenacity, and firmness in the face of adversity. Patience is the pinnacle of self-mastery, discipline and spiritual agility. Patience is to turn the phrase “I can't” into “I can.” With fasting, the difficult becomes easy. It is an inner and psychological demolition of things perceived by others as impossible.

Fasting helps in all these shades for the virtuous, patient person because if a believer can exercise patience - and forsake food and drink and the exhilaration we enjoy in them, marital association and the gratifying of other normal appetites for a whole day, for 29 to 30 days, as well as abstain from the vain and wicked habits of thinking and doing evil unto others no matter how small we think such evils are - the realization that the barrier between such habits and your consciousness of your Creator can easily be demolished and make you better in virtually every aspect of his life.

Social Outlook

Socially, fasting is an expression of solidarity with the poor, the family and the whole society. This is a period in which the rich can experience to some extent what it is to be poor and the pains the indigent suffers in normal living conditions. The process of disciplining resulting from Islamic fasting, instills in the rich the virtue of mercy, rahmah, which is very important in terms of social wellbeing and the proliferation of communal harmony.

“Those who are merciful to others, the Merciful will have mercy upon them,” the Messenger said.

Family Ties

Fasting strengthens family ties, especially in that the family is an endangered institution in western society. It helps the family gather together to break fast at iftar, and eat sahuur together at least twice a day for a month. The family members even does their prayers together.

Fasting enhances and energizes friendship, as Ramadan is known as the month of invitations and visitations. Friends, family members and neighbors extend invitations to each other to come to their homes to have Iftar together. During Ramadhan, the community gathers in mosques when they perform their congregational taraweeh prayers along or partake in other activities that may be held at that time.

Ramadhan: A Universal Perspective for All
COMPARISON BETWEEN THE FASTING IN ISLAM AND OTHER RELIGIONS

“O you who believe! Fasting is prescribed to you as it was prescribed to those before you, that you may (learn) self restraint.” (Al-Qur`an, 2:184)

Fasting is an ancient practice that occurs in almost all the known religions though in different forms and with different meanings, meanings, rules and purposes.

Buddhists practice some periods of fasting, usually on full-moon days and other holidays. Depending on the Buddhist tradition, fasting usually means abstaining from solid food, with some liquids permitted. Theravadin and Tendai Buddhist monks fast as a means of freeing the mind. Some Tibetan Buddhist monks fast to aid yogic feats, like generating inner heat.

Jesus fasted 40 days before starting his mission. It is possible that he fasted on the Day of Atonement, which was an established tradition in Judaism. By the 4th century, there was no sign of 40 days of fasting in Christianity. There are traditions of fasting which differ greatly according to the country in which Christians live. The fast in Rome is different from the fast in Alexandria. Some abstain from meat, while others from fish and birds. Some will not eat fruits and eggs; some just fast on white bread. Some will abstain from all the above. Certain days had been made for fasting in later centuries to commemorate some events, such as the life of Jesus. There was a fast for three days in English law. During the time of Edward VI, James I, and the Elizabethan period, meat was prohibited during the fast, and James justified that saying:

“The fishing industry and maritime commerce must become encouraged and it must be profitable.”

Catholics fast and abstain from meat on Ash Wednesday and Good Friday, and abstain from meat on all Fridays in Lent. For many centuries, Catholics were forbidden to eat meat on all Fridays. Since the mid-1960s, abstaining from meat on Fridays outside of Lent has been a matter of local discretion. On Ash Wednesday and Good Friday, two small meals and one regular meal are allowed; meat is forbidden. On Fridays in Lent, no meat is allowed. For the optional Friday fast, some people substitute a different penance or special prayer instead of fasting. The Lenten fast prepares the soul for a great feast by practicing austerity. The Good Friday fast commemorates the day Christ suffered.

For the Eastern Orthodox, there are several fast periods, including Lent, Apostles' Fast, Dormition Fast, and the Nativity Fast, and several one-day fasts. Every Wednesday and Friday is considered a fast day, except those that fall during designated "fast-free weeks.” In general, meat, dairy products, and eggs are prohibited. Fish is prohibited on some fast days and allowed on others.

Hindus commonly fast on New Moon days and during festivals such as Shivaratri, Saraswati Puja, and Durga Puja (also known as Navaratri). Women in North India also fast on the day of Karva Chauth. Fasting may involve 24 hours of complete abstinence from any food or drink, but is more often an elimination of solid foods, with an occasional drink of milk or water. It is believed to enhance concentration during meditation or worship, purify the system, and is sometimes considered a sacrifice.

Jews’ Yom Kippur, the Day of Atonement, is their best-known fast day. The Jewish calendar has six other fast days as well, including Tisha B'Av, the day on which the destruction of the Jewish Temple took place. On Yom Kippur and Tisha B'Av, eating and drinking are forbidden for a 25-hour period, from sundown to sundown. On the other fast days, eating and drinking are forbidden only from sunrise to sundown. Atonement for sins and/or special requests to God.

For Mormons, the first Sunday of each month is a fast day. Individuals, families, or wards may hold other fasts at will. After the fast, church members participate in a "fast and testimony meeting." The fast is believed to result in closeness to God. Individual or family fasts might be held to petition for a specific cause, such as healing for one who is sick or help with making a difficult decision.

The Evangelical Protestant fast is done at the discretion of individuals, churches, organizations, or communities. Though some people abstain from food or drink entirely, others drink only water or juice, eat only certain foods, skip certain meals, or abstain from temptations, edible or not. Fasting haas become increasingly popular in recent years, with people fasting for spiritual nourishment, solidarity with impoverished people, a counterbalance to modern consumer culture, or to petition God for special needs.

Fasting is not a major part of the tradition for Mainline Protestants, but fasts can be held at the discretion of communities, churches, other groups, and individuals.

HOW IS FASTING IN ISLAM DIFFERENT FROM THAT PRACTICED IN OTHER RELIGIONS?

Unlike in some other religions, fasting in Islam is not a symbol of sadness, mourning, atonement for the sins, a reminder of disasters, or an exercise in self - mortification. Muslims perceive Islam as a triumph over the forces of evil. The month of fasting in Islam is a month of worship Muslims welcome each year with energy and happiness, and are saddened only when the month departs. Fasting has nothing to do with mourning. Fasting is for the living.

Islam does not teach fasting as an exercise in self-denial and punishment of the body and soul, as was commonly taught in medieval Europe. The laws that govern fasting are not extremely unbearable, the restrictions are not enforced 24 hours every day. Consider, for example, the sahuur (the meal before the commencement of the fast). The faster is allowed to delay and eat sahuur until he or she is certain that there are just a few minutes before morning prayer. Similarly, when it is time to break fast, the rule is to break as soon as the sun sets, with no delay. Besides, sleeping and resting during the day are all allowed. Working is not stopped and businesses are not closed down for the fast. In Judaism, working during the period of fast is prohibited. God said: “...God intends every facility for you. He does not want to put you to difficulties....” (Al-Qur`an, 2:185)

Fasting is not for any special classes of people as in some other religions. For the Brahmin class in the Hindu religion, fasting is mandatory only for the high priests. In the some Latin religions, it is only women who must fast and there are no exceptions.

4. In Judaism, the faster eats only after the break and there is no more food. The Arabs, before Islam, would not eat after sleeping. Islam, on the other hand, threw away all these human imposed restrictions. God said: “...And eat and drink, until the white thread of dawn appears to you distinct from it's black thread...” (Al-Qur`an, 2:187)

The person who makes a mistake in fasting is not punished, and the one who forgets and eats is forgiven.

Fasting in some other religions is based on a solar calendar, like the Gregorian calendar. This demands vast knowledge of calculation and astronomy in the making of a calendar. Besides, the months are fixed in a specific season, they do not rotate or change. Fasting in Islam is based on the lunar calendar and is tied to the sightings of hilal, the crescent, or new moon. God (SWT) states: “They ask you concerning the new moons. Say: They are but signs to mark fixed periods of time....” (Al-Qur`an, 2:189) And the hadith: “Eat until you see the crescent and break not until you see the crescent. If it is cloudy calculate the period of the month.” (Muslim and others)

This enables Muslims in every corner of the earth, east and west, north and south, and all in between, in remote villages, on mountains, in conditions of illiteracy or literacy, in jungles or deserts to start and end the fast all at the same time, without difficulty.

Why the moon instead of the sun as the basis for starting and ending fast? There are several reasons:

The lunar year is about ten or eleven days less compared to the Gregorian. Thus, if Ramadan 1990 began on March 27th, Ramadan in 1991 would begin around March 16th. Consequently, in the course of 36 years, every Muslim would have fasted every day of the year, the short days of the year, the long days of the year, the hot days and the cold days of the year. Muslims in different regions of the world would have had total equality in the number of days they fasted, and would have had an equal amount of seasonal and climatic changes. They would have an equal amount of cold or mild weather Ramadans.

If the fast were based on the Gregorian calendar, the Muslims in hot summer climates would have Ramadan during hot weather every year, forever. Some Muslims would have fasted long days while others short days, because Gregorian calendar months are fixed and immobile.

There is another interesting reason; fruits, vegetables for using the lunar calendar and some food items come in certain seasons. Fasting based on the lunar system means we may miss certain fruits in certain seasons, but by the end of the circle a Muslim would have tasted and tried different fruits during Ramadan, whereas fasting based on the Gregorian calendar would have prohibited some fruits during Ramadan, forever. This is why Muslims did not change the month of Ramadan, nor did they distort it by increasing or decreasing days, nor did they change it to different months.

This is why when God prescribed fasting, He says: “O you who believe! Fasting is prescribed to you as it was prescribed to those before you, that you may (learn) self restraint.” (Al-Qur`an, 2:184)

THE BENEFITS OF FASTING

Fasting is an annual institution containing all conceivable attributes for human excellence. It is a training for the body and soul, a renewal of life, encouraging the spirit of selflessness.

Self-Restraint

God states: "O you who believe! Fasting is prescribed to you as it was prescribed to those before you that you may (learn) self restraint." (Al-Qur`an, 2:183)

This verse indicates the first lesson or wisdom to be gained in fasting, is consciousness and fear of God. Fasting instills in the heart of the one who observes the fast the essence of consciousness of the Creator, moral courage both in secret and manifest, and guides the heart, the seat of emotions, from spoilage and moral indecency.

Behavior Modification

One of the most important things fasting affords the observer is helping him control or change his or her habits, the reason being human life is an embodiment of acquired habits. To change or control a habit is to wage a war on yourself. The fast is the training ground for the inevitable that will occur, the ‘accidents’ of life that never happen according to your plans or schedules. The believer who is observing his fast wages a war against the bad habits of his own soul.

How does the Ramadan fast help control one`s habits? Two of the most important habits are food and drink. An average person eats three meals a day, 21 meals a week. The way the fast is structured, with its basic and drastic alteration of eating habits, a faster takes light meals early in the morning and late in the evening.

If the believer can control these two habits, food and drink, it will undoubtedly be easy for him to control other habits, including the habits of smoking, drug abuse and illicit sex. Do you not see that, if you can control your tongue, hands and all other parts of your body, it will be easy for you to apply the same training for the rest of the year.

The believer who observes the fast learns to transcend idle talk and indecent acts.

Heath Care

It is a sentinel against disease, provided the faster follows the strict dietary rule: eat during fast breaking and avoiding over-eating.

God (SWT) states: "...Eat and drink, but waste not by excess, for God loves not wasters." (Al-Qur`an, 7:31)

A great deal of ailments originate from stomach indigestion. This is why the Messenger of God (saas) says: “The son of Adam will never fill a container with something worse and evil than his stomach. It will suffice him some morsels (food) that will keep him on his feet, otherwise, he should divide his stomach into three parts: one third for his food, the other for his drink and the other third for his breath.”

The stomach is the repository of harmful bacteria. Even in the age of sophisticated machines, you can hardly find a machine so fragile but yet so remarkably durable and efficient like the stomach. This is the machine that receives food particles, processes and refines them, and distributes the products to different parts of the body. This is a lifelong operation.

For the non-faster, the stomach will have no chance for rest. When the stomach is empty, as a result of fasting, it gets well-desired rest, to renew and rejuvenate its energy. With the fasting, the stomach is forced to go through a discharge whereby harmful residue are eliminated through perspiration as the body searches for food during fast.

During fast, the system of secretion is organized, and this in turn benefits the blood pressure, inhibiting hardening of the arteries. The heart and kidney functions are enhanced as the work load tapers off. The fast helps to correct the problem of obesity and diabetes. Doctors over the years have used fasting as a prescription for certain ailments.

An American physician published a report on fasting and its benefits saying: “It is mandatory on every person who is sick to restrain from food certain days in a year whether he be wealthy or poor because if bacteria can find food in abundance in the body, it will grow and multiply. But with fasting it becomes weak.''

Patience

Fasting helps in conditioning the heart, the soul, and the body on the virtues of patience, tenacity, and firmness in the face of adversity. Patience is the pinnacle of self-mastery, discipline and spiritual agility. Patience is to turn the phrase “I can't” into “I can.” With fasting, the difficult becomes easy. It is an inner and psychological demolition of things perceived by others as impossible.

Fasting helps in all these shades for the virtuous, patient person because if a believer can exercise patience - and forsake food and drink and the exhilaration we enjoy in them, marital association and the gratifying of other normal appetites for a whole day, for 29 to 30 days, as well as abstain from the vain and wicked habits of thinking and doing evil unto others no matter how small we think such evils are - the realization that the barrier between such habits and your consciousness of your Creator can easily be demolished and make you better in virtually every aspect of his life.

Social Outlook

Socially, fasting is an expression of solidarity with the poor, the family and the whole society. This is a period in which the rich can experience to some extent what it is to be poor and the pains the indigent suffers in normal living conditions. The process of disciplining resulting from Islamic fasting, instills in the rich the virtue of mercy, rahmah, which is very important in terms of social wellbeing and the proliferation of communal harmony.

“Those who are merciful to others, the Merciful will have mercy upon them,” the Messenger said.

Family Ties

Fasting strengthens family ties, especially in that the family is an endangered institution in western society. It helps the family gather together to break fast at iftar, and eat sahuur together at least twice a day for a month. The family members even does their prayers together.

Fasting enhances and energizes friendship, as Ramadan is known as the month of invitations and visitations. Friends, family members and neighbors extend invitations to each other to come to their homes to have Iftar together. During Ramadhan, the community gathers in mosques when they perform their congregational taraweeh prayers along or partake in other activities that may be held at that time.