Thursday, July 11, 2013
The Objectives of Ramadan Fasting
a) To get rid of bad habits:
Ramadan Fasting demands the strict and solid resolution
to submit oneself to a special diet which, often corrects habits,
harmful to the health, that we may get into, during the running
year, thus to comply with a severely regulated diet and some
bad habits, as a self-willed sacrifice. This is why we notice that
the Holy Quran mentions patience, tolerance, will, and perseverance
as being synonyms of fasting.
b) To suffer hunger thus feel the difficult life of the poor:
This endurance provokes in ourselves the feeling of association
with their sorrows and deprivations. This feeling, so humane and
compassionate, is much more expressive than a whole series of
well-prepared speeches or well-organized public demonstrations.
The rich people who never experience deprivation, discover,
through fasting, the hardship imposed on needy people. Then,
their hearts become more tractable, and their hands, will exercise
generosity and charity towards the needy.
c) To Appreciate God's beyond measure donations:
The daylight is never enough estimated unless we endure the
night darkness. Also we cannot know the real value of happiness
until we lose it. So when we fast, we suffer hunger, thirst and
deprivation of so many other leisure's we used to enjoy before
fasting. Then, we effectively evaluate the life comforts Mighty
God has gifted us with.
d) To discover the sanitary advantages:
Dr. Alexis Karlil, in his book... says: The exaggerated variety of
our meals, their excessive quantities and assortments, make
the alimentary regulating in the human life become ineffective.
With the legislation of Fasting by all religions the humanity has
known to attract notice to thousands, even millions of human
beings who never know satiety.
Moreover, fasting activates the blood circulation and purifies heart
and soul. Besides, the modern medicine has proved that fasting is
a remedy for diseases that affect the man of this century because
of overeating and the variety of canned food. In this case, fasting
is as being a treatment, and even a preventive at the same time.
e) Recalling of evident return to God:
In fact, Ramadan fasting is a stage where the human being is
the closest to God. The fasting period, Ramadan is a time when
one submits to spiritual and social changes.
f) One acquires loyalty, honesty and sincerity to God, by fasting:
Ramadan fasting is a confidential act which occurs between the
human being and his Creator. This act must be impregnated with
full sincerity and the deepest loyalty. Now in case fasting loses its
honesty, it becomes a hypocrisy.
g) Regulating habit:
By Ramadan fasting, we acquire the habit of punctuality.
We breakfast at fixed time, and we abstain from eating and drinking
at a strict and special time. Moreover, becoming accustomed to
regulations leads to the respect of time, of word and promise, and
so one becomes trustworthy, well estimated, able to carry out one's
responsibilities, and to fulfill one's social duties.
h) Spreading assistance and mutual help in the society:
Ramadan fasting inspires love and tightens links among the
family members who live the whole fasting period in the same
routine which approaches them to God. Habits change automatically
during the period, and the family members meet in the evenings
to say prayers appropriated to this holy occasion.
The morals and fruitful consequences of fasting extend to the vast
society, where collaboration between its members, and decent
behavior are demonstrated. Charity and mutual help occupy a
remarkable place, and brotherhood and equality triumph, which
that is, the most human acts and the holiest purpose of the fasting.