| You who have faith, fasting is prescribed for you as it has been prescribed for those before you that you may be aware (of God's presence) - a counted number of days. But whoever among you is ill or on a journey (should fast on) an equal number of other days, and for those who can only do it with difficulties there is a compensation: feeding a poor person. But if anyone does something good willingly, that is good for him, and fasting is good for you if you only knew. The month of Ramadan is when the Qur'an was sent down as guidance for the people and evidence of guidance and distinction. Therefore whoever of you witnesses the month is to fast in it, and whoever is ill or on a journey (should fast on) an equal number of other days. God wants ease for you and He does not want difficulties for you, and that you may complete the number of the days and glorify Him that He has guided you, and that you may be grateful. (Surah 2:183-185) |
What does fasting have to do with horses?
Well, the Arabic word sawm or siyâm for fasting comes from the root sâma, to abstain, to fast, to train - a concept that was used in the context of training horses at the time of the Prophet (s). A beautiful, well trained Arab horse was then described as sâ'im, a word that is now used to describe a person who is fasting. In those days, one aspect of training a horse was getting it attached to the rider by leaving it without food for a while and then feeding it with one's own hand and talking to it, thus developing a bond of familiarity and trust between animal and man that would last through all challenges of travel and even battle. The Arabs were and still are proud of their well-trained horses. Is this to indicate that there is something more to fasting just abstaining from food and drink, waiting for sunset?
Let us dwell on the imagery for a while. The mystics often compared the unchecked human self with an obstinate donkey or a wild horse driven by its instincts that cannot be relied on because it might shy away from obstacles, run away from challenges or even throw off its rider. Consequently, guided by their experience with the human self (including their own), they systematically devised steps to train that inner horse in order to develop its potential and to submit it to a discipline that prepares it for the obstacle course of life, especially spiritual life. Ideally, this horse is a Buraq that can take its rider to various points of spiritual encounter, almost into the divine presence itself.
Therefore fasting is an element of every religion. There is nothing new or extraordinary about it. Fasting is prescribed for you as it has been prescribed for those before you. Christians are familiar with Lent fasting: it is practiced rather strictly in the Eastern churches and although the practice of actually not eating and drinking has been discontinued to some extent in Western Christianity, there are projects to revive it in a more metaphorical way by giving up television, alcoholic drinks, eating sweets and the like for seven weeks. The most important Jewish fasting day is Yom Kippur, the Day of Atonement, that this year and the next two years coincides with Ramadan. There are various periods of fasting in the context of spiritual development in the Eastern religions. But fasting dates even further back than that. In the ancient pre-scriptural traditions, fasting was practiced in the context of mourning, repentance or seeking a vision. It is well-known that prophets fasted in preparation of their mission.
It is "prescribed for you as it has been prescribed for those before you" does not necessarily mean that it is to be practiced in the same way and at same time. Due to the Islamic lunar calendar Ramadan takes its turn through the solar year, coinciding with the fasting periods of all religious traditions every thirty years. This year it is Yom Kippur, about fifteen years ago it was Lent, and so on. But as the fasting periods in each tradition, Ramadan has its own special objectives and characteristics.
Fasting is not a mere physical exercise although its benefits for our physical health cannot be denied. It is a holistic experience that affects different levels of our being. Obviously we learn to check our reflexes and impulses and become more conscious of what and when we eat and drink and this might have an influence on our consumer behaviour in general. What do we really need? What about the quality? Perhaps we become aware that the things we can afford are not to be taken for granted: they are generally the result of created resources, human labour and cooperation and divine blessings. Perhaps we realize that great miracle and feel grateful and become ready to share with others.
Sharing, solidarity and cooperation are essential aspects of community life. Human beings are individuals but they are not meant to exist alone. The very word insan in Arabic points to the fact that people are meant to be sociable, to complement each other in a wide variety of ways, contributing each their special skills and building up systems of mutual support and cultural wealth. The experience of fasting together and the communal breaking of the fast may strengthen the sense of belonging together - in the family, in the community and in humanity.
Ramadan is the month in which the Qur'an was revealed. One of the most well-known stories in the Muslim world is that of the Prophet Muhammad (s) when he withrew into a cave in the desert to fast and meditate until he eventually was told to "read" the revelation. In commemoration of this, Muslims spend extra time each Ramadan reading and studying the Qur'an, often gaining a new access to the sacred text. Prayer, reading and studying may help to transcend the connotation of revelation as something that happened in the past and make us aware that the Qur'an can reveal itself to the reader in his sincere struggle with it, speaking here and now in a way that gives meaning to our lives.
A word or warning, though. This training is not the actual horse race. We are not meant to go to extremes. Islam is supposed to be the "middle path". There is no point exaggerating in self-denial to make up for exaggeration in carelessness and frivolity in other months. Rather, fasting in Ramadan is a discipline that, transported into the rest of the year, helps us to be more thoughtful, considerate and responsible in our everyday life with our fellow human beings where it really matters.
High, Supreme, Forgiving, Merciful One, You are the Supreme Creator and Cherisher unto whom nothing is equal, woh is the Hearing, the Seeing. And tis is the month on which you have bestowed greatness, generosity and dignity and on which you have distinguished with favours from other months. It is the month in which You have prescribed fasting for us. It is the month in which You sent down the Qur'an as guidance for the people and evidence of guidance and distinction. And You have placed the Night of Power in it and made it better than a thousand months. Therefore, Kind One who does not need anyone's kindness, bestow kindness on me and liberate my neck from the fire with all those whom You have liberated and take me into the Garden, by Your mercy, Most Merciful of all Merciful.
The supplication was transmitted from Ali Zaynul-'Abidîn.
(c) Halima Krausen, 2005