By Dr. Muna Bilgrami
Ramadan and Revelation – an Invitation
Behold, We revealed this (Qur’an) on the Night of Power.
And what do you know what the Night of Power is?
The Night of Power is better than a thousand months. (97:1-3)
Our relationship with the Qur’an al-Karim receives a boost every year in Ramadan. Not only is this month dedicated to fasting, with all its attendant strictures and benefits and layered meanings, but it is also the time in which the Prophet (S) received the command to ‘Read’. Enfolded within that divine command the entire Qur’an was revealed. This seminal event took place on Laylat ul-Qadr, that mysterious Night of Power, Destiny, Decree or Determination—no one word in English can capture the force of ‘Qadr’. And humanity has been the potential beneficiary ever since.
Remember that the Qur’an is not a ‘book’ per se—a mushaf—an ‘object’ that was ‘given’ to the Messenger, but a sacred reading of reality. The actual message itself took a further twenty-three years to be revealed and shared with those who received the truth of what the Prophet professed about the purpose and nature of reality and the guidance which it offered.
Divine revelation is the preserve of appointed messengers, yet the Qur’an remains a perpetual source of guidance and inspiration to those who follow the blessed Messenger of Allah (S). While all the roots and branches of Islam are indicated in the Qur’an, it is from the Prophet’s life and custom that we learn the fullness of their expression, and from the Imams and close companions we glean the finer points of adab and layers of meaning hidden within the acts of worship prescribed by Islam. Allah’s directive to fast in the Qur’an is unequivocally clear, but so is the dispensation not to fast should one be incapable due to illness, infirmity or travel. Allah’s merciful way is that one can expiate and compensate for this by enabling others. The key is intention and consciously directed action. Becoming intimate with the teachings of the Qur’an, therefore, is the fundamental life-blood for any Muslim who seeks knowledge.
No immunity but opportunity
Of the other key events that took place within Ramadan, such as the birth of Imam Hasan (a.s.) on the 15th, the most significant was the martyrdom of Imam Ali (a.s.). From being struck by Ibn Muljim’s sword on the 19th while he was prostrating in prayer, to his last breath on the 21st of the month, his martyrdom so close in time to the demise of the Prophet himself (S), is proof that calling oneself Muslim does not automatically make one free from sin and error.
Perhaps it is our intention—our niyyah—in Ramadan that actually sacralizes the month for the sincere believers. Ramadan then is an opportunity for purification and reconnection, for Allah promises us rewards beyond the goods of this world. As the Prophet (S) said:
…Allah says, ‘The fast is for me and I am its reward.’ .
The fast of Ramadan invites us to turn away from the mode of ‘business as usual’ to a heightened state of self-awareness and restraint. Which in turn invites us to greater virtue in thought, word and deed. Our intention of fasting to please Allah also inherently generates greater empathy and compassion for others. Sharing Allah’s bounty increases our gratitude and cautious awareness of observing wholistic conduct in every situation.
Layers of meaning
The fast of Ramadan is a layered practise: there is an obvious outer, though it may only be truly visible to the person fasting, and the less obvious inner dimensions—from restraining the self and its desires, to constraining the senses and focusing them on Allah. The Prophet (S) indicated this when he said:
‘The day of your fast should not be like any ordinary day. When you fast, all your senses—eyes, ears, tongue, hands and feet—must fast with you.’
Imam Al-Kazim (a.s.) said:
‘Fasting has two meanings: the first is a restraint and a leaving —this by its nature is a secret as no action is witnessed by anyone. All acts of worship are witnessed by creation and mankind, but the fast is known only to Allah, it is action of the inward being undertaken solely for the face of Allah; and its reward is from Allah Himself. The second is that it is a way of overcoming Shaytan and the means he uses—namely the desires which he made stronger through food and drink. The Messenger said, “Shaytan moves through man through his blood so restrict his movement with hunger: desires are rich meadows of opportunity for Shaytan”.’
Imam Ja‘far al-Sadiq (a.s.) exhorted:
‘If you fast, then fast with your hearing, sight, feeling and your skin; and stop all actions undertaken for show or actions which harm people. You should treat the fast with respect. The Messenger once heard a woman insulting her slave-girl while fasting. The Prophet then called for food, bidding her to eat, but she replied, “I am fasting.” How can you be fasting while you insult your slave-girl?” Fasting is not abstention from food and drink alone.’
The shield of fasting which Ramadan provides us becomes galvanized by our engagement with the majestic Qur’an. Through its precision and clarity (its epithet is after all al-Furqan) and through its balance (reflected in its other title, al-Mizan) our consciousness expands and deepens, tethering us to the call of our soul. For it was the ruh, the soul, that acknowledged that all is by Allah and all belongs to Allah. And it is by quality of engagement and not quantity that transformation can be nurtured and sustained. Pondering daily upon a few ayat as opposed to ticking boxes of how many chapters or ajza’—or even whole readings—are completed is probably missing the point. Our tradition recognizes that it is a slow but sure, steady and profound process of ‘reading’ that refreshes our awareness of the purpose and prescriptions for a wholesome life in this world and the Next.
Access to the Qur’an has never been easier. Printed books abound, in multiple translations with transliterations, and this availability is outstripped by offerings on the internet. No excuse can be given because it is easily to hand—in the outward at least. ‘Scrolling’ takes on a new meaning when you contemplate the Scrolls of the Divine Message! Whether you read one Juz’ a day or three, engagement during the fast is enhanced by withholding from physical nourishment and indulgence. The outer constriction allows for inner portals of spiritual nourishment to open up. Our state of being becomes refined by the daily practise of fasting not just from outer sensory gratification, but also by turning away from anything that distracts attention from a continual awareness that all is from Allah, by Allah and that all is held in perfect balance. The Divine Decree, after all, is to come to know and worship Allah alone. And that process of coming to know is not quantifiable, but perpetual, leading to the ineffable.