Routine creates boredom and fatigue which humans as social beings want to do away with as soon as possible. If it is not done forthwith, humans would find it very difficult to carry out even the normal activities of life.This is because humans need ever new energy and presence of mind to live a better organized life. To achieve this end humans have evolved certain mutual and collective activities over the ages. It is these activities through which human beings have learned to refresh and entertain themselves. These social activities of entertainment have been given the name of festivals.
These festivals have been of diverse and varying natures. Some have been celebrated to mark the beginning of spring season while as some have been attached to harvesting. Some such occasions are being celebrated as the birth or death anniversary of a national hero and certain others are there for marking the independence day of a nation. Yet there are some festivals which are observed to celebrate the events of conquest or Reconquista of a city or territory. However, what is common in all these diverse festivals is that people of a certain social group spent moments of happiness or achievement collectively.
Islam, as a religion addressing the very nature of humans both individually and collectively, could not remain unconcerned with this significant aspect of human life. Therefore, Islam has set due provisions for its followers to have occasions ofrefreshment and rejuvenation so as to rekindle not only their physical beings but their spiritual and devotional aspects as well. Since the concept of one God (tauhid, monotheism) is the be all and end all of the worldview of Islam, it has, therefore, shaped its festivals in such a way that entertainment itself becomes an occasion for the strengthening of this concept.Like in all the permissible acts, here too, Islam takes a middle course or the golden mean.So, much like the Qur’anic injunction, “eat and drink, but don’t cross limits,” (7:31) celebrations are permitted but with the condition that the basic concept of life should not be lost sight of.
As a festival, Eid al-Fitr actually marks the end of Ramadan, the month of Fasting. We know Ramadan is the month in which the faithful stop eating, drinking and certain other lawful acts from dawn to dusk. However, it has been precisely declared that God is not pleased merely because His servant remains hungry or thirsty for a certain time span on a daily basis for thirty days. What He is pleased with is that by going through this stringent discipline, the servant should learn self-restraint so as to follow the commandments of God. A month’s vigil over his activities should make the servant enough vigilant to abstain from all the unlawful and prohibited things and actions. If this end is not achieved, God has no need of the servant’s hunger or thirst.
So, what is achieved during the month of Ramadan starts spilling over to eleven months withEid al-Fitr celebrations. In a sense, the saplings of God-consciousness prepared in the nursery of Ramadan are started being planted in the soil of eleven months on the day of Eid. Thus, self-restrain (God-consciousness or taqwa) which is the outcome of Fasting is needed in every act, gesture and look of the servant. Take, for example, the routine travel of the faithful. No doubt, what is needed for traveling from one place to another are monetary resources. God, however, says that “take a provision (with you) for the journey; but the best of provisions is right conduct (taqwa).” (2:197)Likewise, garments are needed for protection against cold and heat. Clothes also add to our grace and elegance. God, however, says that “O ye Children of Adam! We have bestowed raiment upon you to cover your shame, as well as to be an adornment to you; but the raiment of righteousness (taqwa) -that is the best.” (7:26) Even in the sacrifices which we offer for the pleasure of God, what is actually needed is the “piety and God-fearing attitude (taqwa)” because “neither the flesh reaches God nor the blood of these sacrificial animals!” (22:37)
It is this attitude of God-consciousness followed by God-oriented actions which is required from the Fasting of the month of Ramadan.Thus, what has been enshrined in the Qur’an as a document of God-consciousness (taqwa)is taught to the faithful servant during the internship of Ramadan. During this internship the servant or trainee learns not only the practical implications of God-consciousness but s/he also becomes aware of the fact that it is the Qur’an which is the real source of this guidance which has been revealed to the Last Prophet (SA‘AS) of God during this blessed month. The whole month thus becomes an occasion of the “glorification of God” (2:185)on the part of the servant for being guided theoretically through the Qur’an and practically through Ramadan.
It is this celebration which comes to its culmination on the completion of the month of Ramadan. It is very interesting to note that the culminating period is spread over the last ten days of Ramadan. During these ten days the servant keeps night vigils on every “odd” (21st, 23rd, 25th, 27th and 29th) night so as to spiritually observe and share the very moment of the beginning of the Qur’anic revelation. The Prophet (SA‘AS) has elaborated the whole purpose as well as process of Ramadan in this saying: “Whoever fasts with faith and right intention during Ramadan is forgiven; whosoever awakes (to recite and understand the Qur’an)with faith and right intention during Ramadan is forgiven; whosoever keeps vigils on the Night of Qadrwith faith and right intention is forgiven.” (Bukhari and Muslim)
And, on the last night of the month it is announced that the servant who has strived very hard to gain the pleasure of God is not only forgiven but is bestowed with the blessings of God much like a “labour” (servant) who is paid the dues after the completion of the assigned job. These forgiven, purified, blessed and salvaged souls assemble to thank and glorify their Lord on the first day of the month of Shawwal, which thus becomes the grand occasion of celebration or simply Eid. It is thus the collective breaking (iftar) of the Fast of Ramadan. However, it is just the beginning or introduction of the Grand Celebration which the believers would observe on meeting their Lord on the Day of Judgement. This is what has been said by the Prophet (SA‘AS) in this regard: “There are two occasions of happiness for the fasting person: one, when he breaks fast (daily iftar or the Grand Iftar of Eid) and two, when s/he meets with the Lord (on the Day of Judgement)!” (al-Nasa’i) Since the final announcement of forgiveness for the servant is made by God as soon as s/he lifts the head after prostration, therefore, s/he celebrates the whole day rejoicing and glorifying the Merciful Lord as says the Qur’an: “In the Bounty of Allah and in His Mercy -in that let them (believers) rejoice!” (10:58)
(The author is Assistant Professor Islamic Studies, Higher Education Department, JK. Email: [email protected])
