By Babatunde Jose
With the spread of Islam across continents and through the corridors of time, Ramadan’s observance was enriched by diverse cultural influences and historical contexts. From the simplicity and profound devotion of the early days, we now turn our gaze to the era of the Islamic Caliphates, where Ramadan would find new expressions and significance amidst the burgeoning Islamic civilization.
The observance of Ramadan in the early Islamic Caliphates was marked by the emphasis on fasting, communal prayers, and charity. The companions of Prophet Muhammad (SAW), who had firsthand experience of Ramadan’s early days, emphasized the importance of these practices. The simplicity and spiritual focus of Ramadan observed during the Prophet’s time were maintained, with a strong emphasis on the Quranic recitation and reflection. The Umayyad Caliphate saw the Islamic empire expand dramatically, bringing new cultures and traditions into the fold. The Abbasid period is often referred to as the Golden Age of Islam, marked by significant advancements in science, literature, and philosophy.
Under the Rashidun Caliphate: “Rightly Guided,” or “Perfect”, the first four caliphs of the Islamic community, known in Muslim history as the orthodox or patriarchal caliphs: Abu Bakr ( 632–634), Omar (634–644), Uthman (644–656), and Ali (656–661). The companions emphasized the simplicity and spiritual focus of Ramadan observed during the Prophet’s time with a strong emphasis on the Quranic recitation and reflection.
The 29-year rule of the Rashidun was Islam’s first experience without the leadership of the Prophet Muhammad (SAW). His example, however, in both private and public life, came to be regarded as the norm (Sunnah) for his successors.
The Rashidun were responsible for the adoption of an Islamic calendar, dating from Hijra, the flight from Mecca to Medina (622), and the establishment of an authoritative reading of the Quran, which strengthened the Muslim community and encouraged religious scholarship and also witnessed the formalization of Taraweeh prayers in congregation. There was also a controversy over ʿAli’s succession that split Islam into two sects, the Sunni (who consider themselves traditionalists) and the Shia (“party of Ali”), which have survived to modern times.
Taraweeh: The decision of the Prophet (SAW) not to gather people under one Imam for night prayers, fearing its potential obligation on the Umma, no longer applied after his death. Omar ibn Al-Khattab (may Allah be pleased with him) recognized this change in circumstances and, as a result, initiated the congregational Taraweeh prayer under one imam.
This decision marked a significant shift from the previous practice where separate groups observed Taraweeh, even in the same mosque, paving the way for the community to come together under a single Imam for the Taraweeh prayer during the time of Omar ibn Al-Khattab.
There might be a misconception among some that Taraweeh prayer was established by Omar. However, it is crucial to clarify that Taraweeh was initiated by the Prophet (SAW). People saw the Prophet praying at night and decided to join. With time it became a full congregation and the Prophet had to stop it by announcing that if he had continued, he feared that Allah might include the Taraweeh as an obligatory prayer.
The term Taraweeh, derived from the Arabic word “Tarweeh,” meaning ‘rest’, likely came into use during or after the era of Omar (may Allah be pleased with him).
The names for voluntary night prayers as used in the Quran and Hadith are called night prayer (Salat al-Layl), Tahajjud, Qiyam, or Qiyam Ramadan. Taraweeh is the plural of the Arabic word Tarweeh, meaning rest. Worshippers used to engage in extended Rakat and take breaks in between, giving rise to the name Taraweeh.
The Umayyad Caliphate saw the Islamic empire expand dramatically, bringing new cultures and traditions into the fold. This era witnessed the further consolidation of Taraweeh prayers in congregation and the practice of Iftar and Suhoor began to incorporate a wider variety of foods, reflecting the diverse culinary cultures of the expanding empire.
The Abbasid Caliphate is often referred to as the Golden Age of Islam, marked by significant intellectual and spiritual revival, advancements in science, literature, and philosophy. During Ramadan, scholars and poets would gather to discuss religious and philosophical matters, enriching the spiritual atmosphere of the month, reminiscent of the modern day Ramadan lectures, tafsir and other intellectual gatherings. The tradition of Muktadirs, or public iftar, was established, where rulers would host lavish meals for the public, fostering a sense of community and solidarity. This is a practice that persists today where many contribute to funds for organizing Iftar at various mosques.
The Ottoman Empire, with its vast territories spanning Europe, Asia, and Africa, brought a new level of cultural richness and administrative sophistication to the observance of Ramadan. As the empire thrived, so did the traditions of Ramadan, which were celebrated with great fervor and communal spirit across its diverse lands.
The Ottoman Sultans played a central role in the Ramadan observance, embodying the unity of political and spiritual leadership. They participated in and often led the Taraweeh prayers, reinforcing the significance of communal worship during the holy month. The tradition of the Mahya lights, where mosques were adorned with illuminated messages of faith between their minarets, became a hallmark of Ottoman Ramadan, symbolizing the light of Islam.
As one of the Five Pillars of Islam—the fundamental acts of Islamic worship—Ramadan is rife with sacred traditions.
The beginnings and endings of Ramadan are ruled by the lunar cycles, and so the beginning of this holy month is typically heralded by the appearance of the new moon. At this time, many Muslims decorate their homes with lamps, lights, crescents, and stars. This tradition may have originated in Egypt, where, during the Fatimid Caliphate, Caliph al-Mu’izz li-Din Allah was greeted by lantern-holders to celebrate his rule. Although make no mistake—Ramadan isn’t a time for celebration, but rather for spiritual reflection.
The central activity of Ramadan is, of course, fasting. For the entire month, Muslims refrain from eating in day time, with the exception of those who are elderly, ill, or have any other condition which might preclude fasting.
This fasting must be intentional. The concept of niyyah—which means “intention”—guides the fasting of Ramadan.
After breaking the fast, but before eating dinner, Muslims offer the fourth of their five daily prayers—the Maghrib prayer, and after dinner, they make their way to their Mosques to offer the Isha prayer. This is followed by a special voluntary prayer called Taraweeh, which is offered by the congregation.
The Shafa and Witr prayers are essential night prayers in Islam, performed after the Isha prayer. But during Ramadan they are performed immediately after the Taraweeh prayers. However, those who wish to go the extra mile could wake up after a light sleep to perform the Tahajjud which may contain as many rakats a one may like.
The final ten days of Ramadan are considered some of the most holy. The 27th night is of particular importance—this is called Laylatul Qadr, the “Night of Power.” This is the night that Muhammad (SAW) received his first revelation, and many Muslims spend this night praying and reciting the Quran.
After the 30 days of Ramadan have passed, the month concludes in a celebration, known as Eid-ul-Fitr, wherein Muslims gather to offer prayers of thanks.
This isn’t just a time for abstract reflection—Ramadan has a real, practical purpose that creates real changes within those who observe it. Ramadan is all about growing nearer to God or God Consciousness. Physically carrying out tasks solely for God helps Muslims to feel that He is a reality in their lives, and bequeaths a sense of purpose and direction.
It is also about developing and strengthening powers of self-control so that, throughout the rest of the year, sinful desires and thoughts can be better resisted.
Finally, Ramadan is a great time to learn and practice charity, kindness, and generosity. Deprivation and fasting helps Muslims to remember the plight of those less fortunate, as well as those blessings that may normally be taken for granted.
Above all, those who observe Ramadan find themselves with a chance to truly contemplate their faith and rid themselves of those bad habits they have accumulated over the previous year. It is a time unlike any other in the Islamic calendar, a sort of “reset button” for the soul.
For Muslims, Ramadan was founded so that humankind could benefit from its customs to change for the better, strengthening their bond with God and enabling themselves to make the world a better place.
The verses pertaining to the importance of fasting were revealed to Prophet Muhammad (SAW) in February 624 BC, or in the month of Shawwal in the second year of Hijrah (Migration).
O ye who believe! Fasting is prescribed to you as it was prescribed to those before you, that ye may (learn) self-restraint, (Quran 2:183)
After its revelation, the month of Ramadan was designated as the month of fasting in Islam, and fasting (Sawm) was included as one of the core 5 pillars of Islam. Fasting would now be from dawn to dusk, and it would be compulsory for all adult Muslims.
By the mercy of Allah (SWT), fasting was not imposed on everyone without exceptions! Muslims who were travelling, sick, or menstruating were made exempt from fasting.
Ramadan is the (month) in which was sent down the Koran, as a guide to mankind, also Clear (Signs) for guidance and judgment (between right and wrong). So every one of you who is present (at his home) during that month should spend it in fasting, but if anyone is ill, or on a journey, the prescribed period (should be made up) by days later. Allah intends every facility for you; He does not want to put you to difficulties. (He wants you) to complete the prescribed period, and to glorify Him in that He has guided you; and perchance ye shall be grateful. (Quran 2:185)
While fasting was an incredibly physically and mentally strenuous process back then, especially with the weather conditions, it has become much easier for Muslims now to observe their fast. All due to advancements in technology and transportation! Modern conveniences such as refrigeration and air conditioning are a massive help in alleviating some of the physical challenges of fasting.
Through it all, the changes in the observance of fasting during Ramadan over time highlight the enduring importance of this sacred time of year.
So, in a nutshell! Ramadan is not about starving oneself. The history of Ramadan is complex, it is a month of great blessings, a time of spiritual rejuvenation and magnification for Muslims all around the world that engage in worship and increase their awareness of God.
As we enter the month of Ramadan, let us remember the significance of this sacred month and the experience it brings. May it be a time of peace, love, and blessings for us and our loved ones! May Allah accept our fast, prayers, supplications, acts of compassion and sacrifice.
Rabbana atina fid dunya hasanatan wa fil Aakhirati hasanatan waqina ‘azab an-nar.
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