What Is The Purpose of Ramadan? Exploring The Spiritual Significance

What Is The Purpose of Ramadan? What Is the Purpose of Ramadan? There is, at the moment when you break the fast well-known du’a that many Muslims learn as young children. It’s famous because the Prophet would often use it . 

Du’a is du’ais brief and direct, and simple; it has a distinct rhythm, and rhymes, this makes it (in the language of Arabic) easy to learn. However, the meaning behind the du’ais extremely deep and profound. 

It is just one of the numerous examples of the Prophet’s expertise as teacher, as well as the depth of his understanding of the significance of what Islam means as well as what it’s purpose is in this instance the knowledge of the significance of what Ramadan signifies and the purpose of Ramadan is about. 

It was God who gave his prophetic mission and it was God who gave him the power to accomplish that mission over the whole vastness and the multitude of demands that it placed on him.

We have the most excellent reasons to reflect on the meaning of his du’aas to gain a better understanding ofthe hood of the purpose of Ramadan is about. The entire thing is only a few words:

1Allahumma la-ka sumtu:O God it is because of You that I have prayed and fasted.
2wa-bi-ka aamantu:as well and You and in You that I’ve been awed by
3wa-ilay-ka tawakkaltu:and on You, upon whom I have placed my trust in
4wa-‘ala rizqi-ka aftartu:and with Your guidance that I’ve broken my fast

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What Is The Purpose of Ramadan? Exploring The Spiritual Significance, Dua, Prayer, Supplications, Ramadan, Beliefs, Pillar of Islam, Holy Month, Daily Dua

There are a few variations are able to of theshorten it to only four lines, the fourth and first. Therefore, let’s begin with the most concise version.

In the last few moments before accepting the necessity to eat or drink, we pray: “O God: it is in honor of You the reason that I’ve ceased my fast as well (it is) through Your grace that I broke my fast. What’s the significance of this? The time of sunset is already known by the prayer call. 

It is evident that God doesn’t need to be informed of this. He is aware of the fact that we ate and how well we did this, and how we’re planning to end our fast. Why are we saying the obvious? What exactly is all this “du’areally about?

When Muslims are praying in a group or on their own, it could occur that they perform the prayer but are not fully throughout the entire process and their thoughts drifting to other things. While it isn’t ideal to do this it is still possible to speak or listen to the words or do the prayer’s movements with no attention that is their right. 

This is why it’s possible we’re not present in one portion of the prayer, even but we aren’t present in it. However, if you are on a fast, you are not able to be absent or not participate in it. 

The simplest outward manifestation of fasting – abstinence from drinking and eating and sexual activity from the first light until sunset requires us to be aware. 

As the consequences of thirst and hunger get stronger throughout the day, our awareness of what we are doing gets more intense. It is, surely due to this greater awareness this (according to the wisdom of the Messenger of God) praying for forgiveness, performing acts of worship and worship, as well as acts of kindness during Ramadan are more generously rewarded than other occasions. The most significant benefits in this period is when Muslims sit to pray, they do it more carefully than prior to.

Unfortunately, some Muslims are unable to fulfill the obligation of praying and may also ignore some of the guidelines and requirements of Muslim living. 

However, not all Muslims adhere to the fasting during Ramadan. Why? What is the reason they do this and how do they become capable of doing it? In Ramadan we begin to realize what we already know but don’t fully admit, it is that God exists to all of us individually and in a personal way and that His will is personal to us and in a personal way and that He can help us do the things He tells for us to accomplish. 

We are aware of the things He has to say from His Bible and the words of His Messenger, and through the clear urging by our inner consciences choose the right thing and be selfless and to avoid doing things that are selfish and harmful In the everyday, the decision to make about these matters is, if we’re honest, never difficult. Uncertain of what to do isn’t any problem. The issue is almost always finding the motivation to do it and follow through.

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We are always prepared to declare in a formal manner that “it is unimaginable to God to require us to do the things that are impossible for us to do, or the things that are not appropriate for us to perform”. 

However, during Ramadan in the personal way of dealing with our own thirst and hunger each day, we show ourselves the reality of this assertion and, more importantly, demonstrate that we believe in it when we live by it. 

The body’s relief during the of the intrameal is followed by the soul’s satisfaction that we are entitled to a right to access the privileges reserved to believers. It is because of this dignity that even those who aren’t the most religious Muslims nevertheless observe the month of fasting.

After saying, “O God, it is because of You the reason I’ve ceased my fasting” It takes only one moment when the heart realizes the meaning of the following statement: “and (it is) through Your mercy that I broke the fast”. 

The notion of dependence on God transforms into a concrete, tangible and a hazy, abstract acceptance of the concept of God transforms into a tangible faith in Him.

In sum, the affirmations in the du’a are not redundant information-statements. They express, in the singular first person, gratitude and awe that the work which was set out was accomplished. The third and second phrases, in the more lengthy form of du’a describe how it could be accomplished by putting faith in God and trusting Him.

The words of du’aare joined by a single “and’. It is possible to connect them into the form of a virtuous circle by adding “because” – I’ve been able to quickly to You (i.e. in response to Your direction) because I believe in You since I believed in You I have placed my trust on You (entrusted my life to You) and because I have depended upon You I am able to receive received from You the food and drink that I broke my fast. Because I broke my fast by eating the food and drinks supplied by You It is because of You (i.e. it is upon Your instruction) which I’ve observed a fast . . .

But this isn’t the best way of reading what is meant by du’a. In order to make a reading like this possible, we must change the focus of Arabic upon You (which has been demonstrated through “It was to You that” and so on.) to a focus on I “I did this because of, and this is because, etc.”

This can make the fast seem to be a demonstration of the human will, and even a test like if the goal of fasting was to make the human will more powerful through refusal and self-control. This is, at the very least an conceivable (and beneficial) advantage; we always require self-control and it is essential to finish the fast in a proper manner but it’s only a way to get there. 

The ultimate objective of the fasting isn’t to strengthen the will (even even if it is only a small result from the efforts) instead, to quiet and to suspend it. We take our meals and drinks when God desires, not according to and when we want.

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Our human will can be a whirlwind thing, constantly caught up in preoccupations and plans, both our own and those of others, co-operative and competing. The goals of the human will aren’t as clear and precise as we would like However, they seem in our minds to be significant enough to keep us from our awareness that we are all beings from God who have to be accountable to God. 

This is the foundation of our human dignity as beings. While it may be obscured by our human will, the need is greater and more profound than the body’s need for sustenance, water and reproduction. This is the reason why in worship and worship, we are able to find peace from our goals and worries and our desires.

What we do should be thinking about in the context of what pleases God. Through the experience of thirst and hunger that we endure in response to God’s instruction to make Ramadan the month in fasting roar of the will is slowed down and its urgency diminishes. 

The silence that the will blocks and obstructs is now a reality as a call to attention. we are able to be conscious of God and His dependence upon Him in addition to our dependence to Him. This is the reason for the way that the Prophet expressed the words of his du’a.

It is a fact that the belief is widespread that the advantage from fasting can be self-control. It could be true however it’s not the purpose of fasting. If any power of the human kind had in its own personal motive, forced us to perform the same duty of avoiding food or drink and drinking, we would have sat every moment of daylight angry over it. 

We would feel resentful with respect to the power and its arbitrarily cruel dictation and, of course, would rebel the rule of law if we could be able to do so without penalty. If food and drinks were permitted and enjoyed, the elation will not be enough to turn our anger into pleasure. It is more likely that anger would destroy the flavor of the food.

If these same circumstances were forced upon us on the spur of a moment – for example, if you were lost on the route to a gathering for lunch that we didn’t miss not just the lunch but the following meal as well once it was finally served it would probably taste good. 

We acknowledge, in a simple and complete way the unfortunate situation that we were lost and could not find food. But, it’s something we will be determined to avoid in the future. 

Similar to the crash diets and extreme physical regimens for training that people force on themselves due to various reasons. When done properly and regularly, they are able to increase health, self control as well as self-control. However, the goal is to avoid them in the future, once the goal of human desire is achieved.

That’s not the case during Ramadan. It is, for sure, an obligation that is enforced however, there is no way that a Muslim will ever plan to avoid this in the future. Likewise, there is no way that a Muslim would be tempted to violate its requirements. 

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However, many Muslims are looking forward to Ramadan and adhere to the fast with a strict adherence and, as I said that even non-observant Muslims adhere to the fast. As we move into the final 3rd month we begin to worry because only a few days remain, and it becomes apparent that once Ramadan is over we’ll be sad. 

When it’s done, we will actually miss it for a short time. We feel the stress when family members or friends who are staying with us reach the conclusion of their stay and also the sense of loss after they leave and we grieve for them. How do we explain these feelings for one month in the year, and also a month of fasting?

The answer lies found in of the. O God: it is for You. The well-known Prophetic hadith reveals that God has stated that the fast is for Him and He will be the one to reward it. What do we want is not closeness to Him? 

If, in the roar of our will being afflicted with thirst nearly see the silence and want to hear the echoes of God’s mercy. Maybe that’s the perfect state of silence. His mercy is ever-present yet we aren’t aware. 

It is greater in weight and force than every human sin, crime mistakes, faults, inconsistencies and slips and is available to everyone, excluding those who reject Him and do not acknowledge their need for His forgiveness. 

It is not confined by time or place, however, the messenger of God has revealed to us that God’s mercy, while never ending, God although it is always close but is made even closer during Ramadan. The arrival of this unique chance is what we are looking for and the time it will pass is what keeps us on our toes.

Categories: PRAYER (Salat), ALMS (Zakat), SAWN (Fasting) HAJJ (Pilgrimage) & DUA (Supplications), Hadith and Tafseer, The Holy Quran, Quran Jaz 1- 114

Topics:  Ushr and Zakat, Hijab, Arabic Corner, Faith, Islamic History, Biography, Sirat ul Nabi PBUH,  Islamic Studies, Halal & Haram

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