By Dr Alwani Ghazali

The Islamic calendar gives its believers the opportunity to sail the spiritual seas and to traverse through many stations where they can stop and reflect on their self-development.

The annual journey starts off with the 1st of Muharram when Muslims reflect on the sacrifice made by Prophet Muhammad (pbuh) and his Companions who left their hometown for another place, known at the time as Yathrib and in modern times as Madinah.

Those who migrated were called Muhajirun. They were welcomed by Muslims in Yathrib called Ansar, the Helpers. Indeed, the Helpers exemplified the best conduct in treating their guests.

Needless to say, such a relocation process would not be easy for anybody, the Muhajirun included. They needed to settle down and build their new livelihood from scratch.

Besides, not all residents of Yathrib were party to their arrival. Psychologically speaking, it was tough, but the Ansar’ hospitality eased the process.

Compassion and love

The next station for reflection in the Muslim calendar is the birth of Prophet Muhammad (pbuh) in Rabi’ al-Awwal, a moment to think about his compassion and love towards his people, including those whom he had never met in his life.

“There certainly has come to you a messenger from among yourselves. He is concerned by your suffering, anxious for your well-being, and gracious and merciful to the believers.” (Al-Tawbah: 128)

Afterwards come the meaningful three months: Rajab, Sha’ban and Ramadan. The journey that the Prophet (pbuh) experienced on the night of Isra’ and Mi’raj in Rajab is a symbol of spiritual reward after deep suffering.

The Prophet Muhammad (pbuh) never had it easy, having to face the loss of two key people who were so dear to his heart (his wife Khadijah and uncle Abi Talib), the refusal of his call towards Islam from Taif residents, and the physical persecution and psychological torture, and economic sanctions from his own tribe.

All these had tested his commitment as a true Prophet, whereby he never showed revenge or cowardice, but mercy and genuine concern. He deserved the exhilarating spiritual reward of Isra’ and Mi’raj!

As for Sha’ban, it prepares us for Ramadan, a warming-up phase to seriously reflect on one’s soul – both good and bad deeds accumulated in the year past.

Forgiveness and repentance

Ramadan comes as a month of forgiveness and repentance through increased meditation and prayer. It is the month of fasting, of course, as it trains us to feel hunger and limit our worldly fixations, compelling us to return to the rudimentary state of our biological needs. It brings us to think, “How much time and unnecessary resources have we wasted on food?”

Shawwal is not a month of lust and desire, although it seems to be treated so in certain contexts of the Muslim world. It is actually a month of gratitude for the purity attained through the previous month of purification.

In the prior fasting month, the soul is purified from greed, obsession, and unhealthy desires. Shawwal is a month of giving and mending broken relationships. It is the month of reaching out to people and fulfilling social needs.

Finally, the month of Dhul Hijjah, which we have just passed, promises great reward, especially during the early 10 days. Fasting, prayers, remembrance of Allah ... you name it – all will be counted in abundance by Allah as He promised.

During these 10 days, we reflect again on our annual achievements; what our key performance indicators are. We reflect on whether we have integrated and addressed our spiritual, social, psychological and biological needs as they should be.

We ponder on whether we have been balanced or unjust in providing the nourishment for each need. If we have, perhaps we have given more to the community than what we have taken, a good sign.

And the ‘Id al-Adha is another reflection terminal: do we slaughter animals just to be seen as benevolent in the society’s eyes?

Do we bother to be down-to-earth and hand the meat of sacrificed animals personally to the poor and the needy? Or do we slaughter to fill our stomachs and those of our family members?

How do we execute it better so that the blood and flesh all become ways to get near to the Almighty? What stands between us and Allah?

--BERNAMA

Dr Alwani Ghazali is a Member of the National Unity Cluster of Pertubuhan IKRAM Malaysia.