Ramadan and Eid al-Fitr: Highlights of the Islamic Year

By Fathia El-Bakry

On Jan. 21 over one billion Muslims around the world began a month of dawn-to-dusk fasting, which is the main feature of the month of Ramadan, the ninth month of the Islamic (lunar) calendar. The fasting Muslims associate with the holy month involves complete abstinence from food, drink, smoking and sexual relations during daylight hours.

It was in Ramadan that Muhammad started receiving the first revelation of the holy scripture of Islam—the Qur'an. The injunction laid down in the Holy Qur'an relating to fasting in the month of Ramadan reads as follows: "The month of Ramadan is that in which the Qur'an was revealed, a guidance to the people, and in which right and wrong became clearly distinct; therefore, whoever of you witness the coming of this month, he shall fast therein" (2:185).

Fasting is such an ancient religious rite that it would be difficult to name any religious system in which it is wholly unrecognized. However, only a few religions appoint definite public fasts and make them binding at fixed seasons upon all of the faithful. Though its forms and purposes differ from religion to religion, there is a general agreement that fasting is self-preparation for a communion with God. It is supposed to tame human instincts and excesses, break the attachment to the material world, and rediscover the divine that dwells in all human beings.

The history of the Jews furnishes a large number of instances in which fasting was resorted to, both publicly and privately, locally and nationally in times of sorrow, or fear, or passionate desire. David is mentioned as fasting for seven days during the illness of his infant son (II Sam. 12:16, 18). During the exile many occasional fasts came into vogue in commemoration of various sad events which had occurred during the downfall of the kingdom of Judah.

Of these, four appear to have passed into general use commemorating the beginning of the siege of Jerusalem, the capture of the city, the destruction of the temple, and the assassination of Gedalish. Jews also observe an annual solemn fast on the Day of Atonement. It is prescribed by the Mosaic Law that on the 10th of Teshre (October), as a penalty for disobedience, "Ye shall afflict your souls." This fast is intimately associated with the observance of Yom Kippur. The five afflictions are abstention from eating and drinking, washing, anointing, wearing shoes, and marital relations. Thus it was generally some trouble or sad event of which the memory was kept by a fast. Moses' fasting for 40 days—which example was later followed by Jesus Christ—seems to be the only exception, and the fast in this case was in preparation for receiving a revelation.

An Affirmation of Solidarity

Christianity did not introduce any new meaning into the fast. The Founder of Christianity did keep fasting on the Day of Atonement like a true Jew, and commended fasting to His disciples: "Moreover, when ye fast, be not as the hypocrites, of a sad countenance...But thou, when thou fastest, anoint thine head, and wash thy face." Jesus Christ also advised His disciples to fast more often after He was taken away from their midst. This fast continued to be observed by most Christians under the rubric of "Lent."

In Islam the institution of fasting came after the institution of prayer. Like prayer, it was a means to the development of the inner faculties of man. It was in the second year of the Muslim era that fasting was made obligatory, and the month of Ramadan was set apart for this purpose. The Holy Qur'an states: "O you who believe! fasting is prescribed for you as it was prescribed for those before you, so guard against evil" (2:183).

Special Exemptions

Muslim children begin fasting seriously at about the age of 13, although they may participate partially in the practice at an earlier age. Elderly people and those who are seriously ill are exempt from fasting. The sick, women during their menstrual period or in childbirth, pregnant women and nursing mothers, travelers under difficult circumstances and soldiers in battle also are exempt by virtue of their temporary circumstances, but they are expected to fast later in the year to make up for the time that they did not fast during Ramadan. By analogy, the exception may be extended to those who are engaged in any sort of hard labor. Those who find it hard to fast or suffer a chronic illness may effect a redemption, i.e., feed a poor individual if they can afford it. The underlying idea is that a burden should not be placed on anyone. This can be discerned from the Qur'anic verse that follows the exemption: "Allah desires ease for you, and He does not desire for you difficulty" (2:185).

The significance of Ramadan may be viewed from a theological as well as social or communal point of view. From a theological point of view, Ramadan is the Muslims' way of sharing with other monotheists that instinctive need to practice self-denial, to mortify the flesh, to do without the physical things of this world in order, at least once a year, to feel one is coming closer to the spiritual realities which flow from God. In speaking of Ramadan, the Holy Qur'an specifically refers to nearness to God as if its attainment is the main objective, and then adds: "So they should answer My call [by fasting] and believe in Me, so that they may find the way [to Me]."

In addition to its spiritual and moral values, fasting as prescribed in the Qur'an also has a social value. The appearance of the new moon of Ramadan is a signal for a communal movement toward equality throughout the whole Muslim world. Thus the rich feel the pangs of hunger familiar to the poor, awaking sympathy for the poor in the hearts of the rich.

Fasting also is a part of an exercise of self-control which extends far beyond refraining from food and drink. To make one's fast acceptable to God one must also refrain from cursing, lying, cheating and abusing or harming others.

In this connection the Prophet says: "Whoever does not give up lying and cheating, Allah does not stand in need of his giving up food and drink." From a communal point of view, however, the fast of Ramadan is extremely important as an affirmation of the solidarity, the togetherness and cohesion of the Muslim community—not only in the Islamic world as a whole but in each particular town and village. In essence, it is the public demonstration of faith and concern about religious tradition and values.

Apart from such interpretations and explanations of fasting, most Muslims are content with the certainty that because God has ordained the fast, they must observe it. The spirit of true devotion seeks no other reason for the act. Ramadan provides a concrete and easily grasped means for maintaining a satisfactory relationship with the Creator.

Paradoxically, Ramadan, the month of fasting, may be considered as one of the merriest seasons in Muslim countries. It is joyous and has its own flavor, providing a definitive break in the ordinary run of life. To come to a sympathetic understanding of this month requires sensitivity to the varied aspects of religious feeling in Islam. The appearance of the new moon of Ramadan brings a buzz of excitement in the air, and then the feeling that everyone is gearing up for an effort that will be physically very difficult. Each day, at the sound of the sunset cannon or the call of the muezzin,the fast ends with people hurrying toward their homes to eat the special foods and pastries associated with this holy month. At night, families and friends feast, and many people take to the streets for communal festivities; cafes, shops and makeshift theaters are filled with people listening to folkloric singers. Mosques are brightly lit and filled with worshippers who are either praying, reading in the Qur'an, or listening to the imam.

Parts of every town are turned into fairgrounds and children are allowed to stay up late and ride on swings and merry-go-rounds. Radio and television stations prepare special programs for this occasion, and stay on the air all night. Most people get little sleep because, shortly before dawn, men march through the streets beating their drums to awaken everyone for a final meal before the day's fasting begins.

Those who can afford it are urged to give generously to charity during Ramadan. The Ramadan Donation (Zakat al-Fitr) is compulsory and must be provided before the end of the month to enable the poor to enjoy these festivities too.

As the month of Ramadan draws to a close, everyone scans the sky for the appearance of the new moon marking the end of the month of fasting. News of the sighting is traditionally conveyed by the booming of a cannon in addition to radio and television. This is a signal for the start of Eid al-Fitr, literally the Feast of Breaking the Fast.

One of the most important holidays of the Muslim calendar, it lasts for three days. It is a festival of victory and faith, and time for relaxation, of hope renewed, of strengthened resolution to do what is right, and of good will toward all.

In the spirit and enthusiasm with which it is celebrated, the Eid al-Fitr corresponds to the Christian observance of Christmas. New clothes are worn, friends and relatives socialize, children receive presents, and more alms are given to the poor. Muslims recite as a group at the mosque in the early morning what is called the Holiday Prayer (Salat al-Eid). The Eid al-Fitr is also a time for delicacies and, above all, reconciliation with any enemies and the renewal of ties of friendship and kinship.

Eid al-Fitr also is a time when Muslims exchange greeting cards with each other, just as do Christians at Christmas. For Christians, Jews and others looking for an appropriate way to reciprocate the "season's greetings" cards received on their holy days from Muslim friends, the Eid al-Fitr is an appropriate time to do so. As the Islamic year is lunar, and is thus 10 to 11 days shorter than the solar year observed in the West, the months and their holidays move gradually through the seasons. Ramadan fasting can become a particular hardship in summer. This year Eid al-Fitr will begin on Feb. 19 or 20, and the festivities will be observed for three days.

Dr. Fathia El-Bakry is a Ph.D. graduate in Arabic Language and Literature from Georgetown University. An Egyptian-born American Muslim, she has taught at the American University in Cairo, Georgetown and Johns Hopkins Universities, and the U.S. Military Academy at West Point. She lectures at the Middle East Institute in Washington, DC.