صيامنا .. بين المأمول والواقع

In the name of Allah, the Most Merciful, the Most Compassionate. Praise be to Allah, Lord of the Worlds, and peace and blessings upon the Messenger of Allah and the Seal of the Prophets.

It is from the wisdom of Allah Almighty that the preservation of life and the continuation of humankind pass through innate, built-in instincts. Yet, the regulation and discipline of these instincts come through external legislative and moral directives. This is the unique quality of human beings, and perhaps the secret behind their responsibility (taklīf) and their honor.

Human existence on earth depends on responding to these instincts that sustain life (such as eating and drinking) — in other words, on consumption. The revealed texts affirm respect for this natural disposition and call for the consumption of wholesome things: “Say, ‘Who has forbidden the adornment of Allah which He has produced for His servants and the good provisions?’” (al-Aʿrāf 32). They also call for moderation: “Eat and drink but do not be extravagant” (al-Aʿrāf 31).

Thus, the principle is functional moderation: consumption restricted to what is wholesome, sufficient to sustain human physical, intellectual, and spiritual energy. This moderation is required in daily life, in Ramadan and outside of it. So what, then, is new with fasting?

Fasting: Beyond Abstinence

Fasting is abstaining from physical nullifiers and pledging to avoid moral nullifiers as well. It is a voluntary act of self-control, guided by intention and awareness, to attain the purpose: “that you may attain taqwā (piety)”.

It is an ethical and educational practice to build self-will and refine the skills of discipline, such that the children of this Ummah become like “plants nurtured by discipline and resolve, not by mere rope and restraint.” Whoever can restrain himself in Ramadan from the lawful and permissible will be even more capable of avoiding the unlawful and prohibited.

The instinct to preserve humankind through reproduction is also honored by Islam, which venerates marriage as a noble, lawful bond grounded in natural and psychological complementarity, producing a blessed lineage worthy of vicegerency on earth. Ramadan, in turn, serves as a training ground to restrain even the lawful, so that society may fortify itself against distortions of this natural order. Through such training, the Muslim community rises above deviant behaviors that contradict the fitrah and plunge into immorality: no to homosexuality, no to fornication, no to illicit liaisons. A society that disregards or undermines the family is a society that dooms itself to extinction.

Human needs — sustenance to preserve life, and reproduction to preserve existence — require yet another demand: strength. It is instinctive for a mother to muster her strength to protect her children, and for a father to gather his strength to safeguard his family. This is a natural law observable in the animal kingdom, and humankind is no exception.

Strength, therefore, is necessary — but only in the measure and direction required for protection of the individual and the community. Fasting is training in the discipline of strength. We learn this from the Prophet’s words ﷺ: “Do not become angry” (al-Bukhārī, 5765), for anger pushes strength beyond its proper role, turning it into destructive violence. Likewise, the Prophet ﷺ said: “The strong one is not the one who defeats others in wrestling; the strong one is he who controls himself at the time of anger” (al-Bukhārī, 5763).

The truly strong person is the one who resists provocation: “If someone abuses him or quarrels with him, let him say: I am fasting.” The strong person is the one who, while fasting, refrains from obscenity and sin. The strong person is he who fasts until he masters himself, not one mastered by his desires. The strong person knows where his strength must be directed — in obedience to divine commands: March forth, fight, strive.

From here, we understand why forbearance is the master of virtues, and why it is a quality beloved to Allah. From here, we understand why the Qur’an describes believers as “humble toward the believers, firm against the disbelievers” (al-Māʾidah 54). From here, too, we see the Prophetic ambition that noble character becomes a widespread social reality in the community, not merely a poetic ideal.

Thus, fasting is not passive abstention; it is intellectual insight into the self, and conscious will to control it. As Shawqī said:

“The reform of your state lies in morality … so discipline the self with morals and it will be upright.”

Expected Outcomes

The greatest hoped-for outcome of this discipline is purification (tazkiyah) and empowerment — in one word: taqwā. Master yourself in Ramadan, and you will master yourself after Ramadan. Master yourself … and you may master the world around you.

Other fruits of this spiritual training include:

Physical health: easing the burden on the digestive and circulatory systems, stimulating immunity, and reducing excess fat.

Financial prudence: spending less, curbing consumption, and achieving balance.

Time management: freeing hours for worship, reading, and cultural refinement.

The Harsh Reality

Yet reality reveals a shocking contradiction. Ramadan has, in many contexts, turned into a massive consumer carnival. Consumption increases in both volume and cost. As spending grows, demand rises, and markets become ripe for monopolistic practices. Instead of prices falling — as ʿUmar ibn al-Khaṭṭāb instructed when advising to leave markets to regulate themselves — they soar because of the rush to shop.

On the level of self-discipline, Allah indeed grants success to many, praise be to Him. Yet, it is also evident that some are overcome by anger and irritability during fasting, lashing out for trivial reasons — as though fasting were a burden upon Allah rather than a blessing upon them.

Health-wise, while many benefit from fasting’s restorative effects, others squander these benefits with over-consumption and heavy indulgence. Financially, consumer spending often increases to levels beyond income, leading to debt, especially when Qur’anic guidance — “…Let the wealthy spend from his wealth, and let him whose provision is restricted spend from what Allah has given him. Allah does not burden a soul except with what He has given it …” (al-Ṭalāq 7) — is ignored.

Time, too, which could be dedicated to greater spiritual growth, is often absorbed by shopping, food preparation, and social distractions.

Institutionalizing Charitable Spending
Ramadan heightens compassion and makes people more aware of the needs of the poor. Muslims are generous, motivated by strong faith and divine rewards. What is lacking is not the spirit of giving, but the institutionalization of charity.

We need structured systems for zakat, charitable spending, enjoining good, and righteous initiatives. Concepts such as the charitable meal, coupon, soup kitchen, or delivery service all exist in the Muslim conscience, but without institutional frameworks they remain scattered ideas. Effective cooperation and collective organization are needed so that these resources reach those most deserving.

Indeed, pioneering experiments in the Muslim world, past and present, are worthy of study, appreciation, and emulation.

And Allah, the Lord of Might, is exalted above what they ascribe to Him. Peace be upon the Messengers, and praise be to Allah, the Lord of the Worlds.

الشديد هو الذي يعرف أين تتجه هذه القوة استجابة للدواعي التشريعية (إنفر، قاتل، جاهد…).

ومن هنا نفهم كيف يكون الحلم سيد الأخلاق، وكيف يكون خصلة يحبها الله في خلقه، ومن هنا نفهم كيف يكون أبناء المجتمع المسلم: “أذلة على المؤمنين أعزة على الكافرين” (المائدة: 54). ومن هنا نفهم الطموح النبوي في أن تصبح مكارم الأخلاق حالة جماهيرية واقعية في الأمة لا مثلاً شروداً كما يصوِّر الشعراء في ممدوحيهم.

Abduljabbar Al-Sabhany
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