A window on the book “Fasting is Education and Jihad” by Dr. Muhammad Draz

On one of the pages of the book we read:

It is patience that leads to patience, and victory leads to victory.

With these words, Prof. Dr. Muhammad Abdullah Draz, in his book “Fasting is Education and Jihad” refers to the wide meanings that fasting carries, and the complexity of its effects on the feelings, thinking and behavior of a Muslim. We are now opening a window on this book in order to find out these meanings as he understood them, and to feel these effects as he perceived them.

In the beginning, the author of the book invites us to begin our work in Ramadan, the month of fasting, by giving up all injustice, repenting and repenting from every sin. If we complete this negative step by walking and purification, it remains for us to follow it with a positive step by beautifying, complementing, building and constructing. After our hearts are emptied of the darkness of lust, we must fill them with the light of wisdom.

Then we proceed with Dr. Draz to explore the goals of fasting, as he pauses first to point out that God Almighty when He said to us: “Fasting is prescribed for you” I followed it by saying: “Perhaps you will become righteous.” So he made fasting a spiritual test and a moral experience, and he wanted it to be a means to attaining the attribute of the pious, and a tool for acquiring the faculty of piety.

So if fasting teaches us to be patient today, obedient and voluntarily, in a time of security and prosperity, then tomorrow we are more capable of patience and perseverance in adversity and adversity. And if fasting teaches us how to prevail over ourselves today, then we have become through it more worthy to defeat our enemy tomorrow. And that is the consequence of piety that God wanted to nominate us for fasting.

But that goal is located in the middle of the road that God has drawn for the fasting people, and at the end of the road there are other more important and greater goals.

It is not all about the matter that the fasting person closes the outlets of his senses, and silences the voice of desires within himself, for that represents closing the doors of Hellfire, but the greater issue is that closing the outlets of the senses opens the paths of the soul, and that silencing the voice of desires enables the word of truth and guidance. Those are the keys to the gates of Heaven. And when Islam made the month of fasting a season for the soul to depart from its reins, it opened two doors for souls to flow from: a human door and a divine door.

As for the release of the soul in Ramadan from the human gate, that is because it has guided us that our asceticism in food and drink is not seizing and holding on to memorizing and saving, but rather being generous and generous by giving and altruism. The fasting person is invited to feed the hungry and give water to the thirsty.. How not, and the Messenger of God, peace and blessings be upon him, “was the most generous in Ramadan, to the extent that it was more generous than the blown wind.”

As for the release of the soul in Ramadan from the divine door, that is because Islam opened in it paths of obedience to be used, and mapped out humiliating paths for it. In it there is glorification and praise, takbeer and glorification, and in it there is supplication and supplication, supplication and question, and in it bowing and prostration, and standing up and rolling up and getting up, for “whoever fasts Ramadan out of faith and in the hope of reward, his previous sins will be forgiven.” The culmination of the matter is in this divine aspect, but it is in speaking to God with His words and in studying His Book, so the close link between Ramadan and the Qur’an is confirmed, which we make clear in the Almighty’s saying: {The month of Ramadan in which the Qur’an was revealed, a guidance for the people} and the Messengers and Messengers.

In addition to the foregoing, the author of the book invites us to another tour to reveal a phenomenon that is manifested only in Ramadan fasting, because this type of fasting is distinguished from other types of fasting in Islam in that it does not leave anyone the choice in determining its beginning and end, nor in collecting and dispersing it whenever and as much as he wants. Whatever He wills, but He made the fulfillment tax on the entire nation, in a specific season of the year, in a specific amount of days, at the same time, and in one system.

This comprehensive conjunctive character alone suffices to indicate that this duty, in addition to its spiritual and human dimensions, is intended to be at the same time a link between the entire nation, and to be a bond of mercy between the believers, melting them all into one mold, and in one body. Thus, God wanted to make the worship of joint fasting a symbol of our unity. Rather, He wanted this slogan to be transformed into a feeling, and for this slogan to become a fire and a light, a fire that empties the hearts of enemies, and a light that flows to the hearts of the saints, through communication, mercy, support and cooperation.

Dr. Muhammad Abdullah Diraz stops and meditates on the meanings of an obligation accompanying the obligation of fasting, which is zakat al-Fitr, which is distinguished from other zakat in that it is obligatory for the rich and the poor alike, with which the rich consoles the poor, and the poor consoles those who are poorer than him. Just as the tax of patience and asceticism in Ramadan was an obligation on everyone, the tax of giving and generosity has become regulated for everyone. Thus, practical education is rooted in unity and equality twice. The whole nation renounces in one sentence to taste with the deprived the taste of want and deprivation, then the whole nation ascends, taking each other by the hands of another, to rise above the level of want and deprivation, and taste with those who taste the taste of elevation that befits man, and with this alone the day of Eid will be a day of joy and pleasure.

When a Muslim lives the reality of fasting, he lives the reality of joy. The one who fasts does not die of hunger, does not perish by thirst, and does not become exhausted by disease, and by this he attains the joy of safety and wellness. Rather, it represents one of two joys, rather the lesser of the two joys. As for the great joy that is stored for it, it is not surrounded by the description of the descriptors, and only the Lord of the worlds can appreciate its value. And it came in the Sahih Qudsi hadith: “The fasting person has two joys: a joy when he breaks his fast, and a joy when he meets his Lord.”

Ramadan always brings with it great memories. In this holy month, the Battle of Badr, which was a dividing line between polytheism and faith, misguidance and guidance, evil and good, falsehood and truth.

And in this month, the conquest of Mecca, in which God completed the victory of faith, and in which the Messenger of God, prayers and peace of God be upon him, announced the policy of love, purity and peace.

And in this holy month, the Night of Decree, which is better than a thousand months, and in which God appears to His servants, to open the door of His mercy and forgiveness for them.

Among the greatest, greatest, and loftiest of these memories is the Book of God, which falsehood does not come to from before it or from behind it, a revelation from the Wise, Praised One.

As if the writer has taken us to contemplate the meanings of fasting, he refuses to leave us before he takes us to the atmosphere of the feast, so that we can hear the hymn of takbeer that resonates in the streets on the tongues of those going to the Eid prayer, and in the mosques on the tongues of the worshipers. It erupts from the soul and sets off with joy and rejoicing at the completion of its successful journey, the journey of fasting, and then rejoices and looks to the future with confidence and hope.

It is the slogan of victory in the past experience, and the determination to pursue spiritual victory in future experiences.. “God is great, praise be to God.”

Note: Because the article is a window on a book, it is natural for a lot of speech taken from its text as it came in the book, but the large number of quotes that refer to the transmitted speech distorts the beauty of writing. I thought it was more appropriate to cancel the parentheses and append this notice.