The text explores varying perspectives on the observance of Ramadan within a Muslim community. It questions the emphasis on fasting compared to other religious duties like Namaz (prayer), suggesting fasting is sometimes prioritized despite exemptions provided for travelers and those with health issues. The author critiques the forceful imposition of fasting on others, especially non-Muslims, arguing it violates their rights. The text also shares personal anecdotes illustrating how fasting practices differ between urban and rural settings. Ultimately, it encourages a more balanced and tolerant approach to religious observance, cautioning against religious extremism and forced piety.

Fasting, Ritual, and Social Justice: A Study Guide

Quiz

Answer the following questions in 2-3 sentences each.

1. According to the text, how are children typically identified in terms of religious affiliation?
2. What is the author’s personal stance regarding the importance of fasting?
3. According to the text, what is considered the foundation of difference between faith and disbelief?
4. What did Rahmatul Alameen desire to do to those Muslims who do not come to the mosque to offer Namaz?
5. What examples does the author give to show that there is less intensity in respect of Namaz than fasting?
6. What is the Darvesh’s question regarding the difference between exemptions given for fasting vs. Namaaz?
7. What example does the author give of Ramadan-related restrictions imposed on non-Muslims?
8. What was the author’s childhood experience with Ramadan in the village?
9. What statement did the Imam Sahab make regarding observing fasts in the holy month of Ramadan?
10. According to the text, what should society do regarding traditions?

Quiz Answer Key

1. Children are typically identified based on the traditions of their families, such as a Hindu child being a Hindu, a Muslim child being a Muslim, or a Christ child being a Christ. This identification is based on lineage and cultural context rather than individual choice or understanding.
2. The author believes that fasting is a personal matter between an individual and God. They express that whether or not someone fasts is not their concern, as the act of fasting is a private and internal matter between the human being and their creator.
3. According to the text, the foundation of the difference between faith and disbelief is Namaz (prayer). This highlights the significance of prayer as a central pillar of faith, surpassing even fasting in its importance for distinguishing believers from non-believers.
4. Rahmatul Alameen desired to set fire to the houses of those Muslims who, despite being Muslims, did not come to the mosque to offer Namaz. However, he refrained from doing so because of women and children.
5. The author notes that while restrictions are mentioned twice for Namaz during travel, there are no such explicit exemptions or allowances for fasting. The author also gives an example of Rahmatul Alameen telling people not to fast during journeys, even to the point of forcing them to break their fast.
6. The Darvesh questions why there is so much pressure on fasting when God and his representative provided exemptions for travelers, the sick, children, and the elderly. He challenges the community to consider the permissibility of imposing restrictions on those who have been granted exemptions.
7. The author cites an incident where a Price Control Magistrate apprehended a Christian boy for eating a banana during Ramadan and criticized him for disrespecting the fasting Muslims. This shows the author’s idea that there are unconstitutional and inhuman standards in the country.
8. The author recounts a childhood in a village where people continued their daily routines, such as farming and cooking, during Ramadan, despite the extreme heat. This suggests a more relaxed and practical approach to fasting, where it didn’t disrupt essential activities or livelihoods.
9. The Imam Sahab stated that Muslims should not worry about health issues like blood pressure or sugar, because if they observe fast in this holy month, they will go straight to heaven. This was the Imam Sahab’s way of inciting people to the extreme.
10. Society should stop the anger of force, no matter in what holy garb it comes, and not become a follower of tradition. The author emphasizes the importance of critical thinking and resisting the pressure to conform to traditions that may be harmful or unjust.

Essay Questions

Consider the following essay prompts, drawing upon the source material for evidence and analysis.

1. Analyze the author’s critique of the social pressure surrounding Ramadan fasting in the text. What specific arguments does the author present, and how do they challenge conventional perspectives on religious observance?
2. Compare and contrast the author’s perspective on the importance of Namaz (prayer) and fasting within Islam, according to the text. How does the author use religious texts and examples to support their argument?
3. Explore the theme of religious freedom and tolerance in the context of Ramadan, as presented in the text. How does the author advocate for the rights of non-Muslims and challenge the imposition of religious restrictions on them?
4. Discuss the author’s portrayal of the rural versus urban experience of Ramadan, as depicted in the text. How do these contrasting settings influence the practice and perception of fasting?
5. Evaluate the author’s call for social reform and critical thinking within the Muslim community, as evidenced in the text. What specific issues does the author address, and what recommendations does the author make for promoting a more just and compassionate society?

Glossary of Key Terms

• Afzal Rihaan: A term used in the context of religion, but without further explanation in the text.
• Ramzan-ul-Mubarak: The holy month of Ramadan in the Islamic calendar, during which Muslims fast from dawn until sunset.
• Afta Ziyaan/Avtariya: Terms related to the activities or rituals performed after Avtariya.
• Darvesh: A term used to refer to the speaker or author.
• Namaz: The daily prayers performed by Muslims as one of the Five Pillars of Islam.
• Shariah: Islamic law derived from the Quran and the teachings of Prophet Muhammad.
• Hadith Mubaraka: The collection of sayings and actions of Prophet Muhammad, serving as a source of guidance for Muslims.
• Rahmatul Alameen: A title for Prophet Muhammad, meaning “Mercy for all creation.”
• Ahad Risalat: Refers to the teachings and practices during the time of Prophet Muhammad.
• Swab: Refers to reward.
• Imam Sahab: A religious leader in Islam, often leading prayers in a mosque.
• Jame Masjid: A large, congregational mosque.
• Maulvi: A Muslim religious scholar or cleric.

Critique of Enforced Fasting and Religious Oppression in Ramadan

Okay, here’s a briefing document summarizing the main themes and ideas from the provided excerpt of “01.pdf”.

Briefing Document: Analysis of Excerpt from “01.pdf” on Fasting in Ramadan

Document Source: Excerpts from “01.pdf”

Main Themes: The excerpt primarily critiques the forced observance of fasting during Ramadan in a particular Muslim society, particularly regarding the imposition of restrictions and the neglect of individual circumstances and needs. It questions the disproportionate emphasis placed on fasting compared to other religious duties like Namaz (prayer), and highlights the potential for religious oppression and the violation of the rights of both Muslims and non-Muslims.

Key Ideas and Arguments:

• Critique of Forced Observance and Social Pressure: The author argues against imposing fasting on everyone regardless of their health, circumstances (travel, labor), or even religious beliefs. They present a strong argument against enforced respect during Ramadan, especially when it infringes on the rights and needs of others. The author emphasizes the idea that fasting is a personal matter between an individual and God, and external pressure negates its true meaning.
• “Whether you keep fast or not, we are not concerned with it because it is a personal matter between the human and God because the great personality himself has said that all the fasting is for me and I myself am its judge.”
• “For example, a traveler has come from far away for some work, in any city or town or locality, we have imposed a curfew of nine on food and drink under forced respect, is this not a restriction on his Shari rights? Is there any such example in Ad Risalat? Is this not a violation of the Shari rights of parents?”
• Disproportionate Emphasis on Fasting vs. Other Religious Duties: The author suggests that the emphasis on fasting is often greater than that placed on Namaz (prayer), even though the Quran and Hadith Mubaraka (sayings of the Prophet) place greater importance on Namaz. This raises the question of why fasting is so heavily enforced while other fundamental religious duties are not.
• “Without doubt, fasting is compulsory on every sane, healthy Muslim in the same way as Namaz, we can say with reference to Namaz that its intensity has been described much more than that of Shariah. There is so much controversy about Namaz in the Holy Quran, but not so much about Fasting.”
• “It has been said that the basis of the difference between faith and disbelief is namaz. Rahmatul Alameen has ordered that my heart desires to set fire to the houses of those people who, despite being Muslims, do not come to the mosque to offer namaz.”
• Hypocrisy and Neglect of Others’ Feelings: The author points to the hypocrisy of those who enforce fasting while neglecting the needs and feelings of others, particularly non-Muslims and laborers. The anecdote of the Christian boy eating a banana highlights the insensitivity towards those who are not fasting, and the obliviousness to the struggles of laborers who must work during the day.
• “If you must be a labourer, then that illiterate youth said innocently, during the days when we are fasting, why don’t you people think of our feelings of being a labourer? Do we not have feelings or are we not city dwellers of Pakistan?”
• “Here, followers of other religions are also present, they also have some needs, who are you to deprive them of these necessities? From the legal point of view, they are all citizens equal to us.”
• Critique of Religious Extremism and Incitement: The author criticizes religious leaders who incite people to extreme behavior in the name of fasting, even at the expense of their health.
• “My cousin Ayub was referring to the title of the Imam Sahab of his Jame Masjid and was telling me that the Imam Sahab was saying that Muslims, in this holy month, load the bags of swab. If someone has blood pressure or sugar, then don’t worry about it, what will happen worse than death, but if you observe fast in this holy month, then you will go straight to heaven.”
• Appeal for Tolerance and Understanding: The author calls for a more tolerant and understanding approach to Ramadan observance, respecting individual choices and avoiding coercion. They reference their own experience in a village where people observed fasts but did not impose restrictions on others.
• “It is requested that they should not sacrifice this life in the name of respect for Ramadan on religious oppression.”
• Emphasis on Personal Choice: The author promotes the idea that individuals should have the freedom to choose how they practice their faith, particularly regarding fasting, without facing social pressure or legal consequences. The author states that societal focus should shift to stop the anger of force.

Overall Argument: The author advocates for a more nuanced and compassionate understanding of fasting in Ramadan, emphasizing individual freedom, respect for diversity, and the avoidance of religious coercion. The author suggests that current practices in their Muslim Society have deviated from the original spirit of the religion, causing undue hardship and oppression.

Ramadan: Religious Observance, Societal Expectations, and Individual Rights

Frequently Asked Questions: Ramadan, Religious Observance, and Societal Expectations

1. Why does the author criticize the emphasis on fasting during Ramadan compared to other Islamic practices like Namaz (prayer)?

The author argues that while fasting is compulsory in Islam, there is an excessive focus on its strict observance, sometimes enforced through social pressure, even though Islamic texts offer exemptions for travelers, the sick, children, and the elderly. The author points out that Namaz (prayer), according to Hadith, is considered a more fundamental difference between faith and disbelief, yet it receives comparatively less social and communal emphasis during Ramadan. The author questions why societal pressure and condemnation are primarily directed at those who don’t fast rather than those who neglect prayer, when religious texts seem to place a greater emphasis on the latter.

2. How does the author view the social enforcement of fasting during Ramadan?

The author is critical of the social enforcement and “curfew” on food and drink imposed during Ramadan. They see it as a violation of the Shari’a rights of individuals, including travelers and non-Muslims. The author questions the justification for depriving others of basic necessities based on the religious observances of a specific group, particularly in a country with a diverse population. The author stresses the need for religious tolerance and respect for the rights and needs of all citizens.

3. What examples does the author provide to illustrate the impracticality of strictly enforcing fasting on everyone?

The author recalls their childhood in a village where, despite the Ramadan fast, people continued their daily physical labor in extreme heat. Farmers worked in the fields, and women prepared meals, challenging the idea that fasting could be universally observed without considering individual circumstances. The author highlights the hypocrisy of those who demand strict adherence to fasting while overlooking the hardships it imposes on laborers and others in physically demanding jobs.

4. What is the author’s critique of religious leaders’ encouragement of fasting, even at the expense of health?

The author shares an anecdote about an Imam who encouraged people to fast regardless of their health conditions (e.g., high blood pressure or diabetes), suggesting that the rewards of fasting outweigh any potential health risks. The author criticizes this type of exhortation as irresponsible and potentially harmful, accusing some religious leaders of inciting extremism by prioritizing religious rituals over the well-being of their followers.

5. How does the author use the example of the boy eating a banana to illustrate his point?

The author uses the anecdote of a Christian boy being reprimanded for eating a banana in public during Ramadan to highlight the absurdity and injustice of enforcing religious customs on non-adherents. The boy’s innocent question about whether the fasting people considered the feelings of laborers exposed the double standard and lack of empathy inherent in the situation. The example serves to question the validity of forcing others to respect Ramadan in ways that contradict their personal circumstances.

6. What does the author mean by traditions that people follow until “their knowledge and courage does not let them go”?

The author uses this to describe the way that culture and upbringing often dictate an individual’s beliefs, and behavior. The author claims that people are often shaped by their religious upbringing as a child and will follow those traditions unless knowledge and courage allows them to escape those ideas.

7. What does the author mean by the quote, “All the customs of Ramadan are respected with open arms, but instead of becoming a follower of the tradition, the society should stop the anger of force, no matter in what holy garb it comes”?

The author uses this to describe the traditions of Ramadan as good things, but the enforcment of these tradtions with anger and violence is bad. People should stop the anger of force, no matter what traditions is being enforced.

8. What does the author mean by the question, “Who are you to deprive them of these necessities? From the legal point of view, they are all citizens equal to us?”

The author means that when Ramadan tradition is enforced too forcefully, people are depriving others of basic necessities. Legally all citizens are equal, even people who are not Muslim and choose not to partake in Ramadan traditions.

Ramadan: Tradition, Fasting, and Social Considerations

The source discusses religion and tradition, particularly in the context of Islam and the month of Ramadan. Here’s a breakdown:

• Tradition vs. Knowledge and Courage: People generally follow traditions until their knowledge and courage allow them to question them. Just as children are often identified by their parents’ religion (Hindu, Muslim, Christian), people internally identify based on their beliefs (Shia, Barelvi, Deobandi).
• Ramadan and Fasting:Fasting is considered a personal matter between an individual and God.
• While fasting is compulsory for sane, healthy Muslims, the source questions the intensity and force applied to ensure its observance, especially when compared to the emphasis on Namaz (prayers).
• The source mentions that God and his representative have given exemptions regarding fasting for travelers, sick people, children, and the elderly.
• The source provides examples of the Prophet Muhammad advising people not to fast during a journey and even making companions break their fasts to discourage excessive fasting.
• Emphasis on Fasting vs. Other Religious Obligations: The source questions why there is so much emphasis and pressure on fasting when God has provided exemptions for it. It uses the example of Namaz, which has stricter requirements and consequences for neglect, according to Hadith, yet doesn’t receive the same level of social enforcement as fasting.
• Social and Human Happiness: The source suggests that participation in social and human happiness should not be sacrificed for religious obligations.
• Rights of Non-Muslims: The source raises concerns about depriving non-Muslims of their needs and rights during Ramadan, questioning the “unconstitutional and inhuman standard” of forcing them to respect the fast.
• Extremism: The source cautions against inciting people to extremes in religious practices, even during Ramadan. The society should stop the anger of force, no matter in what holy garb it comes.

Ramadan: Fasting, Obligations, and Social Considerations

The source provides several points regarding fasting, particularly in the context of Ramadan:

• Fasting as a personal matter: Fasting is considered a personal matter between an individual and God. Whether one chooses to fast or not is a matter between them and God.
• Obligation and exemptions: Fasting is compulsory for every sane and healthy Muslim. However, God has provided exemptions for travelers, sick people, children, and the elderly. The Prophet Muhammad would advise people not to fast during a journey and even made companions break their fasts to discourage excessive fasting.
• Emphasis on fasting vs. other obligations: The source questions why there is so much emphasis and pressure on fasting when God has provided exemptions. It contrasts this with Namaz (prayers), which, according to Hadith, has stricter requirements and consequences for neglect, yet doesn’t receive the same level of social enforcement as fasting.
• Social rights: Concerns are raised about depriving non-Muslims of their needs and rights during Ramadan. The source questions the practice of forcing them to respect the fast.
• Extremism: The source expresses concern about inciting people to extremes in religious practices, even during Ramadan.
• Social traditions: The source also touches on social traditions associated with fasting, recounting a story from their childhood in a village. They observed that despite the heat and physical demands of farming, people would still work and eat openly, even during Ramadan. The source requests that people should not sacrifice life in the name of respect for Ramadan on religious oppression.

Social Justice and Religious Observance

The source brings up several social issues, particularly in the context of religious practices and traditions:

• Tradition vs. Individual Choice: The source observes that people often adhere to traditions until knowledge and courage prompt them to question them. It uses the example of religious identity being passed down through families, but implies that individuals should have the ability to form their own beliefs.
• Coercion and Social Pressure: The source questions the intense social pressure to observe fasting during Ramadan, even to the point of restricting the rights and needs of others. It contrasts this with the exemptions provided in religious texts for travelers, the sick, children, and the elderly.
• Rights of Non-Muslims: A central issue raised is the deprivation of rights and needs of non-Muslims during Ramadan. The source questions the “unconstitutional and inhuman standard” of forcing them to respect the fast, suggesting that all citizens should be treated equally under the law.
• Social Boycotts: The source gives a hypothetical example of socially boycotting a Muslim neighbor for not fulfilling the religious obligation of going on Haj if they are eligible, which would result in stopping their business.
• Class and Labor: The source touches on the experiences of laborers, recounting an incident where a Christian laborer was reprimanded for eating during Ramadan and noting the disconnect between urban enforcement of fasting and the realities of rural life. The laborer retorted by pointing out that during the days when Muslims are fasting, why don’t they think of the laborers’ feelings.
• Extremism and Incitement: The source warns against inciting people to religious extremes and suggests that society should curb the use of force, regardless of the justification.
• Social vs. Religious Obligations: The source implies that social and human happiness should not be sacrificed for religious obligations.

Islamic Obligations: Fasting, Prayer, and Social Pressure

The source addresses religious obligations, especially within the context of Islam, and raises questions about their interpretation and enforcement.

Key points include:

• Fasting (Sawm) in Ramadan:Fasting during Ramadan is considered compulsory for every sane, healthy Muslim.
• However, the source emphasizes that religious texts provide exemptions from fasting for travelers, the sick, children, and the elderly.
• Despite these exemptions, the source observes intense social pressure to observe fasting, even at the expense of others’ rights and needs.
• Prayer (Namaz):The source contrasts the social pressure surrounding fasting with the relative lack of emphasis on Namaz (prayers).
• According to Hadith, Namaz has stricter requirements and more severe consequences for neglect than fasting.
• Despite this, the source suggests that Namaz does not receive the same level of social enforcement as fasting.
• Hajj: The source mentions the religious obligation of going on Hajj and provides a hypothetical example of socially boycotting a Muslim neighbor for not fulfilling this obligation if they are eligible.
• Zakat: While not explicitly discussed, the source mentions “loading the bags of swab,” which may allude to the concept of earning religious merit through acts of worship and charity, including Zakat.
• Individual vs. Collective Observance: The source highlights the tension between personal religious obligations and the broader social context. It suggests that while religious duties are important, they should not be enforced in a way that infringes on the rights and needs of others, including non-Muslims. The source also suggests that social and human happiness should not be sacrificed for religious obligations.
• Extremism: The source cautions against inciting people to extremes in religious practices.

Shari Rights and Ramadan: Obligations, Exemptions, and Social Practices

The source touches on the topic of Shari rights, particularly in the context of religious obligations and social practices during Ramadan. Here’s a breakdown:

• Restrictions on Shari Rights: The source questions whether imposing a “curfew of nine on food and drink under forced respect” during Ramadan is a restriction on the Shari rights of travelers who have come from far away.
• Violation of Shari Rights: The source further asks if imposing a curfew on food and drink during Ramadan is a violation of the Shari rights of parents.
• Rights of Non-Muslims: The source raises concerns about depriving non-Muslims of their needs and rights during Ramadan, questioning the “unconstitutional and inhuman standard” of forcing them to respect the fast. From a legal point of view, non-Muslims are citizens equal to Muslims.
• Emphasis on Fasting vs. Other Religious Obligations: The source questions why there is so much emphasis and pressure on fasting when God has provided exemptions for it. It contrasts this with Namaz (prayers), which has stricter requirements and consequences for neglect, according to Hadith.
• Social vs. Religious Obligations: The source implies that social and human happiness should not be sacrificed for religious obligations.

The Original Text

क्या हमारे दीन में जबर नहीं है हमारा मुशाहिद है कि लोग अमू तौर पर रिवायत प्रस्त या रिवायत के असीर होते हैं ता वक्त कि इनका इल्म और शौर उन्हें जंजो ना दे जिस तरह बिलम एक हिंदू का बच्चा हिंदू मुस्लिम का बच्चा मुस्लिम और मसीह का मसीह होता है इसी तरह अंदरूनी तौर पर खुद हमारे अपने लोगों का अकाद के हवाले से तजिया किया जाए तो शियों के बच्चे शिया बरेलवी हों के बरेलवी और देव बंदियों के देवबंदी होते हैं अद मुद्दा ये नहीं है कि इसके बरक्स नहीं होता बात उमू रवैए की हो रही है हम सोसाइटी में जो कुछ होता देखते हैं बिल मूम इसी की मुताबिक या तंग नाव में सोचते हैं ऐसे अकरी लोग कम होते हैं जो इन दबीर फिकरी पर्दों या दीवारों को तोड़कर अफक की नई दुनिया बसा हैं अभी रमजान उल मुबारक का मुकद्दस महीना चल रहा था हम सब स्वाब कमाने के चक्कर में एक दूसरे पर बाजी ले जाना चाहते थे अवतारिया पर अफता जियां चल रही थी और दरवेश भी इस भेड़ चाल में किसी से पीछे नहीं था अलबत्ता इतना जरूर कहता कि आप रोजा रखें या ना रखें इससे हमें कोई सरोकार नहीं है इसलिए कि यह बंदे और खुदा का बामी मामला है क्योंकि बड़ी हस्ती ने खुद ये कह रखा है कि अस सौमो ली रोजा मेरे लिए है और मैं खुद ही इसकी जजा हूं इसके बरक्स जहां तक अफता का इशू है यह सरासर बंदों या बंदियों का बाहम मामला है हम इतने भी गुनहगार नहीं है कि तमाई या बाहम समाजी या इंसानी खुशियों में शामिल ना हो इसके साथ जिस आम समाजी इशू पर मौके की मुनास बत से ये दरवेश तवज्जो दिलाना चाहता है वो इस मुकद्दस इबादत में जबर का पहलू है बिला शुबह हर आकल बालक सेहतमंद मुसलमान पर रोजा इस तरह फर्ज है जिस तरह नमाज नमाज के हवाले से हम ये वाज कर दें कि शरी तौर पर इसकी शिद्दत रोजे से से कहीं ज्यादा बयान हुई है कुरान शरीफ में नमाज की जिस कदर तकरार है रोजे की इस कदर नहीं है इस तरह हदीस मुबारका में भी नमाज के हवाले से जो शहीद वैदे आई हैं रोजे से कहीं बढकर है यहां तक कह दिया गया है कि ईमान और कुफर में फर्क की बुनियाद ही नमाज है रहमतुल आलमीन का फरमान है कि मेरा दिल यह चाहता है उन लोगों के घरों को आग लगा दूं जो मुसलमान होने के बावजूद नमाज पढ़ने मस्जिद में नहीं आते हैं लेकिन मुझे औरतों और बच्चों का ख्याल है अर्ज मुद्दा यह है कि रोजा के हवाले से इस नौ की तंब हात हमें अहद रिसालत मा कहीं नहीं मिलती हैं बल्कि ऐसी बहुत सी मसाले सामने आती हैं जब आप लोगों को दौरान सफर सख्ती से बता रहे होते थे कि दौरान सफर या मज रोजा मत रखें खुदा किसी इंसान को अजियत में डालना नहीं चाहता ऐसे लमद भी आए जब रोजों के हवाले से सहाबा की बड़ी शिद्दत को तोड़ने के लिए आपने जबरदस्ती खजूर उनके मुंह में डलवाई के दौरान सफर यह हरगिज कार सवाब नहीं है जबकि नमाज के मुतालिक सफर हजर हर दो हवाल से पाबंदी की तल कीन की गई है अगर आप सफर में हैं तो नमाज में एक साल दिया गया है मगर इंतजाम रहा है इस पस मंजर में दरवेश का अपनी मुस्लिम सोसाइटी से सवाल यह है कि आखिर क्या वजह है कि नमाज के हवाले से तो यहां इतनी शिद्दत नहीं है जितनी रोजों के सिलसिले में पाई जाती है जब खुदा और उसके नुमाइंदे ने रोजों के हवाले से खुद ये छूट या कज दे रखी है मुसाफिरों के लिए बीमारों के लिए बच्चों और बूढ़ों के लिए तो फिर हम कौन होते हैं इन सब पर जबर का हथियार चलाने वाले मिसाल के तौर पर एक मुसाफिर कहीं दूर से आया है अपने किसी काम के लिए किसी भी शहर या कस्बे या बस्ती में हमने जबरी एहतराम के तहत खाने पीने मकामा पर जिस नौ का कर्फ्यू लगाया होता है क्या ये उसके शरी हक पर बंदिश नहीं है अद रिसालत में क्या ऐसी कोई एक मिसाल मिलती है क्या यह मां-बाप की तखक शरीयत में तजावल नहीं है अगर हमें शरी फराइज के तकद्दुस की शिद्दत रोजे से कहीं भड़कर बयान की गई है अगर आपका हमसाया इस्तता होने के बावजूद हज पर नहीं गया है आप इस दीनी फीजा की अदम अदायगी पर जरा इसका यूं सोशल बायकाट करके दिखा दें जिससे इसके कारोबार को धज लगे या इसकी दुकानदारी खराब हो जाए कि ऐसी कोई एक मिसाल भी यहां हमारे मुस्लिम समाज में मौजूद है तो फिर सारा जोर और जब्र रोजों पर ही क्यों चढ़ा हुआ है यहां हमारे शाना विशाना दूसरे मजहब के पैरो करान भी मौजूद हैं उनकी भी कुछ जरूरियत हैं आप इन जरूरियत जिंदगी से उन्हें महरूम करने वाले कौन होते हैं आईनी लिहाज से वो सब हमारे बराबर के शहरी हैं जब उनके रोजे होते हैं तब आप उनके रोजों का भी इसी तरह जबरी एहतराम करवाते हैं एक मुल्क में आप लोगों ने यह दोरा गैर आईनी और गैर इंसानी मेयार किस असूल के तहत बना रखा है बा सयद प्राइस कंट्रोल मजिस्ट्रेट दराने ड्यूटी एक दिन एक लड़के को पकड़कर हवाला पुलिस किया जो एहतराम रमजान की खिलाफ वर्जी करते हुए केला खा रहा था वो चिल्लाया कि वो क्रिश्चियन है तो जवाब दिया कि भले तू क्रिश्चियन है लेकिन तू एहतराम रमजान की खिलाफ वर्जी क्यों कर रहा था क्या तुझे यह मालूम नहीं है कि इन दिनों मुसलमानों का माहे रमजान चल रहा है अगर तुम सरेआम बाजार में यूं खाओगे तो इससे रोजेदारों के जज्बात मजरू होंगे तो वो अनपढ़ नौजवान मासूमियत से बोला जिन दिनों हमारे रोजे चल रहे होते हैं इन दिनों आप लोगों को हमारे जज्बात मजरू होने का ख्याल क्यों नहीं आता क्या हमारे जज्बात नहीं है या हम पाकिस्तान के शहरी नहीं है है दरवेश का बचपन एक गांव में गुजरा है जहां सख्त गर्मी के रोजे भी देखे हैं देही जिंदगी कितनी सख्त होती है शायद शहर वालों को इसका अंदाजा नहीं इतनी गर्मी में खेतीबाड़ी और हल चलाने के दौरान रमजान के रोजों का हवाल क्या बयान किया जाए आप जो मर्जी वाज करें या ऑर्डिनेंस बनाएं वहां यह लागू नहीं हो सकते हमारी माएं बहनें तंदूर लगाकर रोटियां लगा भी रही होती थी और खिला भी रही होती थी सरेआम खेतों में भत्ते जा भी रहे होते थे और खानों के बाद किसान हुक्के चला रहे होते थे यह मासूम खुद भी अपने बड़ों के लिए रोटियां और लस्सी वगैरह लेकर खेत में जाता रहा और वहां सब मिल बैठकर मुतजेंस मान बहन भाइयों की खिदमत में गुजारिश है कि वह एहतराम रमजान के मुकद्दस नाम पर मजहबी जबर पर मबन इस समाजी रिवायत का तनक दी जायजा लें मेरा कजन अयूब अपनी जामे मस्जिद के इमाम साहब के खिताब का हवाला दे रहा था और मुझे बता रहा था कि इमाम साहब कह रहे थे मुसलमानों इस माह मुबारक में स्वाब की बोरियां भार लो अगर किसी को ब्लड प्रेशर या शुगर है तो इसकी परवाह ना करो मौत से बढ़कर क्या हो जाएगा लेकिन अगर तुम इस मुकद्दस महीने में करोगे हालत रोजा में तो सीधे जन्नत में जाओगे अखबारी कालम में किसी मौलवी का नाम लेकर तो बात नहीं लिखी जा सकती लेकिन सच्चाई यह है कि हमारे दरमियान ऐसे जोहला की कमी नहीं है जो लोगों को शिद्दत पसंदी पर उभारने में जरा कुता ही नहीं करते एहतराम रमजान की तमाम तर अदियत सर आंखों पर मगर बाश सोसाइटी को रवाया का असीर बनने की बजाय जबर की अमेजस को रोकना चाहिए चाहे वह कैसे ही मुकद्दस लबादे में क्यों ना आए

By Amjad Izhar
Contact: amjad.izhar@gmail.com
https://amjadizhar.blog

Affiliate Disclosure: This blog may contain affiliate links, which means I may earn a small commission if you click on the link and make a purchase. This comes at no additional cost to you. I only recommend products or services that I believe will add value to my readers. Your support helps keep this blog running and allows me to continue providing you with quality content. Thank you for your support!