Commonalities Between The Ramadan & Uposatha

By Mass L. Usuf –MAY 31, 2018

Mass Usuf

There are several major religions and philosophical schools in this world. Billions of people follow one of these religions or philosophies.  There is a relatively smaller number of atheists and those not belonging to the idea of religion and God. The atheist does not believe that there is a God Creator. Here, God meaning the traditional definition of a God.  However, if one analyses, the atheist though does not believe in God Creator, he still believes in something. It is not that the atheist is bereft of any belief whatsoever. The atheist may believe for example, in Cosmic power or Nature as the source of creation. Logically, belief is present but the object of the belief is different. The atheist misses the point that even these beliefs cannot come into being by themselves. This is a separate discussion.

When examining religions (for convenience, this includes philosophies too) a common phenomenon that is found in all of them is that each exhorts its followers towards goodness. This goodness can be broadly classified into three in the theological sense. Goodness to one’s self. Goodness towards the others and goodness towards the Creator. If we compare Buddhism, it teaches the same thing except that it does not accept the concept of a Theist. The practise of mindfulness (sati) in Buddhism in its various formats serves the essence of the self and humanity (For example see: Satipatthana Sutta,Majjhima Nikaya 10).

In this context, fasting can be identified as one such common phenomenon weaving through several religious beliefs. In Islam fasting has been prescribed in the Quran.  It states:

“O you who believe! fasting is prescribed for you, as it was prescribed for those before you, so that you may attain tattaqūn (self-restraint, mindfulness)” (Chapter 2 verse 183).

Tanha

A salient feature in this verse is that it refers to fasting as having being prescribed to those people before Prophet Muhammed.  This is making reference to all those previous religions.  An interesting area for comparative research.  In the context of its extended application, fasting would include all the three classifications listed above viz. goodness to one’s self, goodness towards the others and goodness towards the Creator. With regard to one’s self the exercise is that of restraining and abstaining from everything that attracts a person. Buddhist terminology recognises this attraction as Tanha. Meaning: craving, hunger for, thirst, excitement, the fever of unsatisfied longing (Pali English Dictionary, Edited by T. W. Rhys David and William Stede). Tanha is one of the foremost obstacles according to Buddhism which stands in the path to liberation (nibbana). It is classified into three as: kama-taṇhā(thirst for sensual pleasures), bhava-taṇhā (thirst for existence and becoming), and vibhava-taṇhā(thirst for non-existence) (P. 29. What the Buddha taught by Walpola Sri Rahula).

The Muslim fast starts from dawn and ends at dusk every day in the lunar month of Ramadan. During this time, the Muslim not only keeps away from consuming food and drinks. Fasting also very strictly includes abstaining from all kinds of sinful thoughts and mental actions (Mano-kamma), verbal actions (Vacī-kamma) and physical actions (Kaya-kamma) – like foul language, backbiting, slandering, lying, listening to music, sexual relations, stealing, time wasting by watching movies, gossiping, etc.  During the month of Ramadan, Muslims undergo this training of controlling the tanha demonstrated by way of real practise. A Muslim has to strictly follow the rules of fasting. If not the fast is nullified. The Prophet Muhammed said that a person who does not observe the fast as it should be, had only remained in hunger. Meaning, he has not availed anything spiritually in the eschatological sense nor has benefitted mentally in the physical sense.

Tanha in the world of Buddhist thought, given a literal meaning, can be understood to be the result of attachment. Humans naturally have the tendency to like and liking creates attachment. Liking can include even loving something or someone. This attachment can lead to suffering which is dukkha. Therefore, it is said that the only way to end dukkha, that is suffering is by putting an end to tanha.

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