The holy month of Ramadan is with us once more. It is a time for fasting, praying, and much giving.  It is estimated that around a third of Muslim giving takes place this month.  There will also be plenty of recitation of the Quran, which was revealed in Ramadan. It is a time when people can get very close to Allah SWT.  That closeness helps increase our understanding of Allah’s guidance, which should help us reflect on ourselves, and the world and should help reform our behaviour and character.

“O you who believe! Fasting is assigned (obligatory) for you, as it was assigned for those before you, so that you may attain Taqwa” [Al Quran 2:183]

Fasting’s mandatory nature is for those who believe i.e., the Muslims. The high-level goal of fasting we are told is to acquire Taqwa.  This does not just mean piety or being God-fearing.  Taqwa cannot be translated into a single phrase. It has three elements, consciousness of the supremacy/sovereignty of Allah (SWT), understanding that his guidance is the correct guidance (and behaving accordingly), and awareness of the consequences of not following this guidance in our lives, societies, and the next world. It is through understanding the guidance, practising it, and communicating it to others, that we attain Taqwa and become Muttaqi.

The next verse in the Quran (184) is about the rules of fasting, but the one after this begins with what is relevant to the topic of our discussion in this article.

“The month of Ramadan is that in which the Quran was revealed (made accessible), as a matter of GUIDANCE to HUMANITY, and as EVIDENCE of that guidance and the CRITERION (between right and wrong, justice and injustice); therefore, whoever of you is present in the month, he shall fast therein, and whoever is sick or upon a journey, then(he shall fast) a (like) number of other days; Allah desires ease for you, and He does not desire for you difficulty, and (He desires) that you should complete the number so that you may MAGNIFY ALLAH FOR THE GUIDANCE HE HAS GIVEN YOU and that you MAY BE THANKFUL.” [Al Quran 2:185]

“And when My servants ask you concerning Me, then surely, I AM VERY NEAR; I WILL ANSWER THE PRAYER OF ANYONE WHO CALLS UPON ME, SO THEY SHOULD ANSWER MY CALL AND BELIEVE IN ME that they may walk in THE RIGHT WAY.”[Al Quran 2:186]

It is in the month of Ramadan that Allah (SWT) has made the Quran more accessible to us as guidance and as evidence of that which is right, not just for Muslims, but for humanity. As we fast and read the Quran, we become closer to Allah (SWT) in this month (as explained in verse 186).

The more we understand the guidance in the Quran, the more we should become steadfast in our belief, and answer the call to magnify Allah (SWT) for that guidance that has been given. We do this not just by the personal remembrance of Allah SWT and keeping this guidance to ourselves, but by communicating it to wider humanity. So, fasting is only one part of the package of Ramadan, the other is to understand and deliver Allah’s (SWT) guidance, the criterion between what is right and wrong, to humanity.

Without Muslims, this guidance cannot be delivered to others, as no new Prophet will be sent. In other words, this is the month, out of all months, where we should be most focussed to offer the Quran as guidance and a solution to global issues to the rest of humanity. We are being asked to respond to the call of Allah (SWT) to communicate this guidance, and our dawah would be most effective in this month. We are best able to undertake that dawah as a community in the month.

Yet this is a month where we rarely interact outside our own community to educate others about the Quran and Islam. In fact, we should reflect on how much of the guidance in the Quran is being conveyed even to Muslims, despite there being plenty of rituals and recitations. There is less reflection on the condition of humanity or even global poverty (aside from fundraising), and how the guidance of the Quran might relate to and alleviate it.

Verse 187 in the sequence again discusses the rules of fasting but the verse after changes to a different but relevant topic: –

“And do not swallow up your property/wealth among yourselves by false means, neither seek to gain access thereby to the judges, so that you may swallow up a part of the property/wealth of men wrongfully while you know.” [Al Quran 2:188]

On the surface, this verse seems out of place in a sequence to do with fasting. The theme here is about not consuming property and wealth among people through misuse of authority or power, or bribing those in positions of authority. It is an anti-corruption verse in the Quran.  We might reflect on why this verse has been placed here. We can only understand this verse if we analyse the relationship between the concentration of wealth and power within states and the world today and how that creates greater poverty.

Today, many countries around the world are victims of “elite capture” by individuals/groups of vested interests for their own purposes.  These elites consist of one or two percent of societies yet monopolize much of the wealth and power in countries. Both wealth and power are obtained and retained often through coercion, corruption, nepotism, bribery, or conflicts of interest. Corruption, nepotism, bribery, hoarding of wealth, and poor governance are interlinked and are often key causes of poverty within states.

Some of the most corrupt countries in the world today sadly are Muslim countries, they also happen to be some of the poorest and most indebted countries in the world. We could take any number of those states and go into detail about how “elite capture”, corruption, and appointing and enriching their own families, impoverishes their own people.

However, let us take one country where that struggle is playing out in front of our very eyes at this moment, Pakistan. In Pakistan, corrupt rulers and elites have historically taken out international loans and military aid, and contracts, siphoning part of those funds for their businesses, benefits, and interests (both civilian and military rulers).  They and their children have become richer.  It is the poor people who bear the greatest burden of these crimes; through indirect taxes on everyday goods and services being used to repay international loans and debt interest.  This leads to even greater poverty. The rulers and the rich benefit, and the poor become poorer. What is this if it is not devouring the wealth and property of people unlawfully? But who has been speaking out against this corruption and the misery it causes and its unislamic nature?

When an individual came to power in Pakistan who understood this relationship and wanted to change the situation for the betterment of the poor and society, the country’s ruling and wealthy elites removed him from power.  They have collectively conspired to turn all the institutions of the state against him and his supporters, resorting to all manner of abuses, torture, imprisonment, violence, killing, and other crimes against the people, to stop him from returning to power.  A great struggle is taking place in Pakistan between the elites who have captured the state for their own interests and the people of Pakistan led by Imran Khan. It is a struggle between injustice and the unjust, those fighting for the poor and independence of the country, and those who want to retain the status quo for their own interests. The outcome of this struggle will be crucial to determining the future direction of Pakistan.  The people of Pakistan will have to decide between corruption and continuing injustice or working toward a society based on justice and welfare for all. They will have to take sides in a struggle between right and wrong and bear the consequences of making the wrong choices.

Corruption and nepotism are also rife throughout society in Pakistan and the Muslim world. Yet few Ulema and activists speak up about the wrongful acquisition of people’s wealth by those with power and authority, whether through corruption, nepotism, bribery, or conflicts of interest.  There is a concentration among the Ummah on ritual perfection, and outward appearance, as evidence of character formation and taqwa, (which is important).  There is also a focus on the lesser sins of the ordinary Muslim and poor, whilst remaining silent on the greater crimes of the rich and powerful elites.  The Quran on the hand tells us: –

“If you avoid the major sins forbidden to you, We will absolve you of your ˹lesser˺ misdeeds and admit you into a place of honour.^”   (Al Quran 4:31)

“those who avoid major sins and shameful deeds, despite ˹stumbling on˺ minor sins. Surely your Lord is infinite in forgiveness. He knew well what would become of you as He created you from the earth and while you were ˹still˺ fetuses’ in the wombs of your mothers. So do not ˹falsely˺ elevate yourselves. He knows best who is ˹truly˺ righteous.” (Al Quran 53:33)

The question we should reflect on is how is it that in a Muslim world where rulers and the masses pray, fast, give plenty of Zakat, and go to perform hajj and Umrah multiple times also happen to be the most unjust and corrupt places in the world? Those elites with wealth, power, and authority perpetrating crimes against the Pakistani people also pray, fast, and give zakat.  The leaders often start their term in office by performing a ritual Umrah.  How can we be a people of guidance and taqwa whilst practising injustice, lusting to retain power, treating public wealth and institutions as our own, lying, cheating, and killing people to preserve power and interests?

The fact is that ritual perfection of the five pillars of Islam does not on its own lead to an understanding of the guidance in the Quran or taqwa. We have plenty of courses on learning how to read the Quran in Arabic, carry out wudhu, perform prayers, fasting, on Zakat, and perform Hajj down to the minutest detail.  Yet if we ask many Muslims today what the core values, ethics, and principles of an Islamic society/civilisation are, most will struggle beyond answering with the five pillars of the faith. What are the fundamental values that define Islamic civilisation?

Personal worship is not a solution to issues of wider society and societal reformation. The Quran in many other verses goes on to define qualities/values that elaborate on the meaning of Taqwa and the values of Islam. We highlight only two below.

“O ye who believe! Stand out firmly for Allah, as witnesses to fair dealing, and let not the hatred of others to you make you swerve to wrong and depart from justice. Be just: that is next to piety (taqwa): and fear (wattaqu) Allah. For Allah is well acquainted with all that you do.” (Al Quran 5:8)

“Nay! Those who honour their trusts and shun evil (act aright) —surely Allah loves those who are act aright (muttaqeen).” (Al Quran 3:76).

The Prophet Muhammad was known as righteous, truthful, and for his sense of fairness even before his Prophethood commenced. When Muslim traders and people seeking knowledge went around the world it was their conduct and character that drew people to Islam. If we cannot be truthful, just, and fair to each other with our words and even deeds, how will we treat others if we have authority over them?

When our education systems reflect the key values, ethics, and principles that define Islam as a civilisation and we have as many courses on those values as we do on the rituals and minute details of fiqh, then we might produce individuals, societies, and leaders who are truly muttaqi and will create the civilisation of Islam that we wish for.

Ramadan Mubarak may Allah SWT grant us Taqwa.