the speaking tree - The Traditional Culture Of Self-Restraint
Maulana Wahiduddin Khan
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Fasting, in some form or the other, is part of every religion. In Islam it is called `roza'. The Arabic equivalent of roza is `sawm'. Sawm literally means abstinence, that is, to refrain from doing something. The ninth month of the Hijri calendar, that is, Ramzan, has been especially chosen for fasting. Fasting during the month of Ramzan is obligatory for every Muslim, except when he has a genuine reason not to do so.In every human being there are two faculties to take into consideration: one is desire and the other is reason. In all matters, the individual has to decide whether to follow his desire or his reason. The great merit in fasting is that it trains us to refrain from following our desires and instead always to bow to reason. That is the spirit of sawm.
According to the Prophet of Islam, one who fasts should never stoop to us ing abusive language; if someone abuses him, he should simply say `I am fasting'. Islamic fasting, as far as formal practice is concerned, is to abstain from food and drink. But the actual spirit of fasting is to refrain from indulging in negative thinking and the use of negative language.
Self-control, far from being a negative or passive action, has great value in human behaviour. In life, there are more than 50% of occasions when one should refrain from action, and less than 50% of occasions when one should take action. This is the formula for success for both individuals and society . Self-control is integral to social ethics. If you live alone spe on an island, there is no need tr for any control, as the absence of others leaves you free to do whatever you want to do. However, when you are living in a society, you have to give leeway to others. This is what every person on the road does when he drives a car: he either keeps to the left (or to the right depending upon which country he is in) so that he gives way to other cars and can carry on his journey without accidents. This principle is applicable to the entire life of an individual. It entails giving others the chance to live their lives while living one's own life.
Self-control is a kind of mutual adjustment. When a person adopts the way of self-control, it is far-reac hing in its effects. In this way he promotes the culture of self-control in e society and indicates to others king through his actions that they should follow the path that he e is following. Thus, the way of self-control leads to a better society , while lack of self-control in individuals leads to the destruction of peace.As far as the individual is concerned, self-control serves as a means of personality development. This way of life, in turn, saves others from unnecessary problems.
There is a `pre-control' for exercising self-control, and that is, thinking.When a person adopts a life of selfcontrol, at all times he first thinks about what path he should tread. Only after considerable thought does he plan out his course of action. A life lived in this way will necessarily be marked by creative thinking. In addition, self-control contributes to one's intellectual development and turns one into a man of wisdom.
In Islam, fasting is worship for God. Fasting is the kind of worship which is simultaneously for the sake of God and man. Thus, if fasting is observed in the right spirit, in all sincerity , it will make an individual pious and responsible.
According to the Prophet of Islam, one who fasts should never stoop to us ing abusive language; if someone abuses him, he should simply say `I am fasting'. Islamic fasting, as far as formal practice is concerned, is to abstain from food and drink. But the actual spirit of fasting is to refrain from indulging in negative thinking and the use of negative language.
Self-control, far from being a negative or passive action, has great value in human behaviour. In life, there are more than 50% of occasions when one should refrain from action, and less than 50% of occasions when one should take action. This is the formula for success for both individuals and society . Self-control is integral to social ethics. If you live alone spe on an island, there is no need tr for any control, as the absence of others leaves you free to do whatever you want to do. However, when you are living in a society, you have to give leeway to others. This is what every person on the road does when he drives a car: he either keeps to the left (or to the right depending upon which country he is in) so that he gives way to other cars and can carry on his journey without accidents. This principle is applicable to the entire life of an individual. It entails giving others the chance to live their lives while living one's own life.
Self-control is a kind of mutual adjustment. When a person adopts the way of self-control, it is far-reac hing in its effects. In this way he promotes the culture of self-control in e society and indicates to others king through his actions that they should follow the path that he e is following. Thus, the way of self-control leads to a better society , while lack of self-control in individuals leads to the destruction of peace.As far as the individual is concerned, self-control serves as a means of personality development. This way of life, in turn, saves others from unnecessary problems.
There is a `pre-control' for exercising self-control, and that is, thinking.When a person adopts a life of selfcontrol, at all times he first thinks about what path he should tread. Only after considerable thought does he plan out his course of action. A life lived in this way will necessarily be marked by creative thinking. In addition, self-control contributes to one's intellectual development and turns one into a man of wisdom.
In Islam, fasting is worship for God. Fasting is the kind of worship which is simultaneously for the sake of God and man. Thus, if fasting is observed in the right spirit, in all sincerity , it will make an individual pious and responsible.
