Fasting in hinduism and islam - Research Paper Example

?Fasting in Hinduism and Islam             Fasting in Hinduism and Islam Introduction Fasting is mostly used as a religious term to describe an act of willingly abstaining (Adlakha, 2005) from some or all types of drink, food or both of them for a given period. Some people or religions fast for 24 hours while others for many days. Some types of fasting are only partial merely restricting some types of food, sub substances or drinks (Desika, 1997). Some people’s fasting culture or practice prohibits sexual intercourse alongside other activities that are not food or drink related (Kittler and Sucher, 2007). Particularly, both Hinduism and Islam embrace fasting to certain limits as part of their religion practices. Fasting in Hinduism is embraced as quite an integral component of the Hindu’s religious practices. However, local customs and personal beliefs determine the different kinds of fasts individuals undertake. This is to say that fasting in Hindu is done differently based on individual factors. On the other hand, fasting in Islam is also viewed as one of the most (Adlakha, 2005) valuable parts of the religious practices. Five pillars of religion to which fasting are observed as the fourth one among these pillars guides Islam. In Islam, unlike Hinduism, there are specific periods in which every Muslim is expected to first. For instance, during the month of Ramadan; notably the period in which most Muslims fast (Desika, 1997). Comparing Fasting in Hinduism and Islam Both religions might share a number of similarities in the way they undertake their fasting. However, there are significant differences. These differences emanate from the way it has practiced, the days and the purpose that make every religion to fast. In Hindu, fasting is done differently in that some sections of the Hindus fast on a number of days of the month such as the Ekadasi, pradosha, and Purnima. Some people fast on certain weekdays as dependent on the favorite deity or personal beliefs. For instance, there are those who fast on Monday. These are known as the Shiva devotees (Kittler and Sucher, 2007). Those who fast on Thursdays are known to devote to Vishnu while those who fast on Saturdays are known to be devotees of Ayyappa. Fasting is also done differently in different regions. For example, the southern Indians who fast on Tuesday are said to be the devotees of the goddess Mariamman, in which those who fast eat before sunrise and are only allowed to drink liquids from sunrise to sunset. The northern Indians fast on Tuesday to honor lord Hanuman, in which the devotees can only take fruits and milk between sunrise and sunset. They are also known to fast majorly on Thursday during which they worship Vrihaspati Mahadeva while they are dressed in yellow clothes (Kittler and Sucher, 2007). The meals they eat are also colored in yellow. It is also dedicated to guru, which makes the followers of guru to fast on Thursday. On the other hand fasting in Islam can also be done in a number of days. Despite the fact that Ramadan is the most notable fasting period, there are also days referred to as non-obligatory days in which members can voluntarily fast. These days include every Monday and Thursday of a week, the 13th, 14th and 15th of each lunar month. In the month, that follows Ramadan; known as Shawwal, there are also non-obligatory six days of fasting. The fast of Prophet David, among the calendar of Islam, is supposed to be done each other. The tenth day of Muharram; also referred to as Day of Ashura is also a non-obligatory fasting day. It can also be done a day after or before the tenth day (Desika, 1997). Despite this large fasting calendar, Islam forbids fasting on a number of days. First, no one is to fast during Eid Fitr and Eid Adha, which are the 1st Shawwal and 10th Dhulhijjah respectively. Suni Islam prohibits fasting on Tashriq that is on 11th, 12th, and 13th Dhulhijjah. There is also no fasting during Eid Al Adha, the 10th day of Dhu Al-Hijjah in the calendar of Islam (Hijri). In India (Hinduism), numerous religious festivals are celebrated with fasting. For instance, there is a strict fasting, in which there is not even the drinking of water during Maha shivaratri. There are also the nine days of Navratri that takes place in two instances a year with the first one in April and October/November in the period of Vijayadashami according to the Hijri (Hindus Calendar) (Kittler and Sucher, 2007). There is another form of fasting in India in which married women fast as they pray for the prosperity, well-being, and longevity of their husbands. The wife to see the moon in order to break the fast uses a sieve. Mostly women characterize the month of Kaarthrika with a series of fasts albeit not continuous. There are the most common occasions during this month in which fasting occurs. These include, Monday; meant for lord Shiva, the occasion of Naagula Chaviti and the full moon day of Karthrika. On the other hand, just like in Hinduism, Islam is also characterized with a significant fasting season. There is a month in which fasting is obligatory to all Muslims. It is known as the holy month of Ramadan, in which people fast from dawn to dusk. There is no food, drinking, and engagement in sexual activities (Kittler and Sucher, 2007). Negative emotions are not supposed to be demonstrated by anyone, alongside tempering away addiction of any sort. Muslims has one of the influential Islamic worshipping acts that embrace fasting during the month of Ramadan. During Ramadan, there are those allowed to participate and those exempted from fasting (Kittler and Sucher, 2007). For example, it is said that fasting during this holy month if the obligation of every Muslim male or female who meet a number of qualifications, physically and mentally fit, describing sanity, and ability. They must be of full age, describing puberty, and discretion. However, children below the puberty are encouraged to assume the elementary levels of fasting as they prepare for the puberty age. One should also be present at a permanent setting, such as farm, hometown, and business premises. One should also be sure that getting involved in fasting has no real health threat that can lead to complications because of starvation during fasting. Fasting is also done in different ways. In Hinduism, fasting is undertaken through various methods. Strict fasting requires that those fasting do not consume anything like food or drink water from the sunset (Adlakha, 2005) of the day prior to the actual fasting day. In the end of the fasting, one is only allowed to break the fast after 48 minutes in the sunrise of the following day. Limiting oneself to a single meal per day or keeping a way from the consumption of certain food types are also referred to as fasting. During fasting, it is also prohibited to touch any product of animals with the exception of milk only even if the fasting Hindu is a non-vegetarian. In addition, some food products like starchy products such as sago and potatoes are allowed during fasting alongside peanuts and milk products (Kittler and Sucher, 2007). Like in the case if Islam religion, Hinduism also emphasizes on donating to charity, beggars, poor and temples during fasting. In a number of circumstances, Hindus may cook for the hungry and the poor despite the fact they are fasting themselves. On the other hand, in Islam, fasting begins from the dawn of the fasting day to the sunset of the day it is supposed to end. In the holy month of Ramadan for instance, fasting commences at the dawn (fajr) of the month and proceeds throughout the month until the dusk of the last day. However, they are allowed to eat once, a light meal for that matter between dusk and before the break of dawn of every day. This meal is known as Suhoor, which is highly recommended by Prophet Muhammad. During the fasting period, no every fasting Muslim is expected to abstain completely from any foodstuff, drink, and sexual activities (Kittler and Sucher, 2007). Muhammad is a period that are people expected to abandon doing anything that result in bodily pleasures in order to demonstrate faith, sincerity, and devotion to Allah. Also recommended during the Ramadan fasting is individual observation of Tarawee, which is supererogatory prayer. Humanitarian services and the exchange of social visits should be observed maximally during the holy month of Ramada while exerting the utmost humbleness and patience (Desika, 1997). All fasting Muslims are always advised to participate more in the recitation (Bragg and Bragg, 2004) and study of the Quran and to exercise extra-ordinary caution in the way one uses the senses and mind to avoid every possible suspicious motions and careless gossip. During the fasting period, Hindus often stay in temples decorated using lights. They chant and sing ‘Aartis/Bhajans’ with occasional listening and reading of scriptures. This happens even at the small villages where people listen to the evening scriptures read out to them. Tours and group pilgrimage are usually common during the Hindu fasting (Kittler and Sucher, 2007). They also visit popular places and a number of religious temples. During the fasting period, some Hindus refrain from shaving or cutting their most especially in the month of shravan. Just like Muslims who are encouraged to study and recite scriptures during fasting, Hindus study holy books such as Mahabharata, Ramayana, or Shrimad bhagvad Gita. According to the Quran, fasting in Islam has been there for many centuries and can only be traced from their ancestors. Those religions that were there before Islam were the first to practice fasting as prescribed by Allah. Therefore, fasting was prevalent in both Christianity and Jews before Islam. The Quran then identifies fasting as most influential in drawing Muslims closer to Allah. They are able to gain God consciousness, known as Taqwa. The Islam religion has built solid belief in fasting over many centuries of its existence, as a religious activity or practice that helps the faithful to gain humility and chastity (Kittler and Sucher, 2007). They can be kept away from sinful activities like far-fetched hope and uncontrolled desires and lusts through fasting and prayers. In the broad context, Muslims believe in fasting as a powerful tool that can shield them from incurring the wrath of sin and prevent them from jahannam (hell). This is because the closer one draws to God (Allah), the further one moves away from sins. Therefore, Hell is not for the poor in soul but the pure in soul, spotless of sinful activities (Matlins, & Magida, 1999). Hinduism believes in fasting for several reasons. One, they view fasting in the astrological perspective. They believe that there are particular stars in the galaxy that can harm one at any time of the year. To prevent such unfortunate occurrence, one has to fast and pray for protection from misfortune, adverse health, and evil spirits that are likely to be orchestrated by the stars throughout the year (Kittler and Sucher, 2007). The power of fasting and prayer helps to stay off from these misfortunes by making the individuals psychologically stronger. Complementing the astrological belief, Hindus also fast depending on what their star indicate. The janma Patrika used to record the position of the stars in the galaxy with relation to a period when a child is born as the source of information that is used to define the stars. The role of a priest or an astrologer in this case is vital as they help persons in choosing when they should fast (Desika, 1997). In Islam, on the one hand, fasting is viewed as not only undertaking abstinence from food but also a refrain from spreading falsehood in both action and speech, refraining from indecent and ignorant speech, abstinence from lustful thoughts, fighting, and arguing. Therefore, one is able to benefit by learning on how to control impulses and adopt a sense of appropriate behavior. God-consciousness helps believers who fast during Ramadan to be purified towards strengthen their faith in God. They believe that, through this purification, both their outer and inner individual spheres are harmonized. They also get to learn on how to prevent overindulgence in food in a manner not appropriate for one’s health. This brings out the physical essence of fasting; that it is also necessary for human’s health (Kittler and Sucher, 2007). Therefore, through fasting Muslim target to decrease the level of food intake in order to create and maintain a healthier lifestyle. They learn to consume food that is able to help them undertake all their duties without restraining or falling short of enough energy. Muslim believers have strong faith in fasting in helping them achieve virtuous characteristics of living a moral life that can be applied on a daily basis. Mercy, compassion, and generosity are virtues that one is able to accustom by living a spiritual life obtained majorly through fasting (Matlins, & Magida, 1999). On the other hand, Hindus also consider the physical effects of fasting on the body. Apart from the spiritual accompaniment and psychological strength that one is able to derive from fasting, Hindus, just like Muslims also believe that it is essential to reduce over indulgence in food and drink intake. They believe that it is not only necessary but also health rewarding to give a rest to the stomach. This enables ingestion system to improve hence one is able to lead a healthier life by exercising some food restraints. It will also enable one to improve the rate of sleeping which is considered as essential for good human health and body activity (Matlins, & Magida, 1999). Apart from the health benefits, Hindus also believe that fasting helps people to save on time, which is a scarce but immensely critical factor mostly in the production process (Bragg and Bragg, 2004). It can also be used to provide charity services and helping pother groups of the needy in the society. By reducing the rate and frequencies at which people eat, Hindus believe that fasting is necessary to help develop this character. When money is saved, it can be channeled for helping others (Bragg and Bragg, 2004) who are in dire need. In general, Hindus not only look at fasting on the spiritual basis but also as a good tool for helping persons to improve their health. Muslims also believe that fasting is essential in cultivating a sound conscience and vigilance in a man. This is because, during fasting, the fasting person is expected to keep it a secret by not showing everyone in public. It is in line with the fact that there is not any mundane provision that supervises the behavior of people or compelling them to observe the spelt out conditions of fasting. They do it out of their own (Bragg and Bragg, 2004) volition and the depth of the religious faith in them. Many fasting people keep it only between them and their God; hence, it builds it builds essence of self-satisfaction. Faithfulness in secret while in public is a virtue that binds one to the spiritual world. Fasting is also believed in Islam to indoctrinate man in selflessness and in patience since he feels pain through starvation during fasting. The endurance of this deprivation helps inculcate in man patience (Kittler and Sucher, 2007). Effective devotion, closeness to God, and honest dedication not only to the service of Allah are virtues that are only achievable through domineering the challenges of fasting, which involve longer periods of starving. When people exercise patience and honesty to God, they are not only prepared for life with Allah but also in overcoming the challenges of the daily life (Matlins, & Magida, 1999). Fasting in Hinduism can also be discussed through the practice of fasting as understood and exercised by Mahatma Gandhi. Gandhi had adopted fasting as an essential undertaking in Satyagraha. He coined a number of rules to be used in fasting in order to co0ntrol and prevent the self-egoism elements. He understood fasting as a way of expressing “a suffering love”. He also gave the reasons that made him practice fasting such as a personal expression of an in-depth sorrow stemming from the reflection of those who disappointed him yet he loved them. Fasting was also a way of atoning for the misdeeds and sins of the people whom he represented as a leader (Kittler and Sucher, 2007). He talked and communicated to God through fasting and prayers as an intervention for his people. Fasting also helped him to inculcate among his people, the spiritual feeling and appealed on behalf of their moral sense. He believed just like the other Hindus that the spiritual person was closer to God and intervened on behalf the human self to the forces of nature that the natural human himself can never handle alone. As a leader, it was also his moral obligation to ensure that the people he led always stayed in harmony and peace with each other. As a result, he used fasting as a tool to bring the quarreling parties together. These reasons provided by Mahatma Gandhi for fasting can also be echoed within the general framework of fasting in Hinduism. It brings to the fore the subject of unity as espoused by religion (Matlins, & Magida, 1999). Fasting in both, religions (Hinduism and Islam) have a given number of similarities most especially for the reason under which they are practiced. In both, fasting brings the people closer to God. Fasting is an intervention between humanity and the forces that are not controllable by the human power. Both religions have also integrated fasting as one of the integral part of the religion. Although practiced differently, both religions emphasize on the denial of self-pleasures in a bid to show complete devotion. People have to deprive themselves of food and drinks alongside other activities. Both religions also have different times of fasting with some of the fasting period being obligatory while others conducted at the convenience and belief of individuals. Islam for instance has the holy month of Ramadan that is obligatory while Hindus have a number period when faithful majorly observe fasting such as Shivan (Matlins, & Magida, 1999).            References  Adlakha, S. K. (2005). Religious mysticism: Hinduism and Islam. New Delhi: Mittal Publ. Bragg, P. C., & Bragg, P. (2004). The miracle of fasting: Proven through history for physical, mental and spiritual rejuvenation. Santa Barbara, Calif: Health Science. Desika, C. S. V. (1997). Hinduism and Islam in India: Caste, religion, and society from antiquity to early modern times. Princeton, N.J: Markus Wiener Publishers Kittler, P. G., & Sucher, K. (2007). Food and culture. Australia: Wadsworth/Thomson Learning. Matlins, S. M., & Magida, A. J. (1999). How to be a perfect stranger: A guide to etiquette in other people's religious ceremonies. Kelowna, B.C: Northstone Pub. Read More