An excerpt from a reflection by Dr. Melinda Krokus, PA IPL’s Board Secretary, and a member of the Ansari Qadiri Rifai Sufi Order.
O ye who believe! Fasting (l-siyāmu) is prescribed for you, even as it was prescribed for those before you, that you may be mindful/conscious of God (tattaqūna)Qur’an 2:183
One can go to the dictionary to find out what sugar is and how it is used. That is the first (Sharia) Gateway to knowledge. One feels the inadequacy of that when one sees and handles sugar, which represents the second (tarikat) Gateway to knowledge. To actually taste sugar and to have it enter into oneself is to go one step deeper into an appreciation of its nature, and that is what is meant by (marifet) experiential knowledge. If one could go still further and become one with sugar so that they could say, “I am sugar,” that and that alone would be to know what sugar is, and that is what is involved in the final (hakikat) Gateway to knowledge.
—Hajji Bektash Veli (d. 1271)
The following is a typical encounter with a non-Muslim who discovers that you are fasting for the month of Ramadan. At first there is a general reaction of incredulity – a mix of amazement and skepticism.
“You don’t eat anything?” No.
“All day from sunrise to sunset?” Well, actually we stop eating just before dawn prayer (sometimes you have to explain that dawn is before sunrise, i.e. it is the morning twilight when it begins to get light but the sun has not risen yet which adds more than an hour to the fasting day) to sunset.
“For a month?” Yup – from crescent moon to crescent moon.
“You must drink water then?” Uh, no.
It is about here when the restriction of drinking water is understood, especially in the summer months with their long, hot days that a variety of responses emerge somewhere along the following spectrum:
“Bit extreme isn’t it?” or “That can’t be healthy?” or to the more sarcastic ones “Oh, that must make you very holy?” (wink wink) or ….
At first, I would explain to the person astonished by Muslim fasting practices, that Ramadan is a time of increased prayer and reading of the Qur’an, and self-restraint both physically and emotionally (it is easier to lose your temper and get annoyed with people when hungry). By the looks I get sometimes you would think I’m speaking a foreign language. I’ve had eyes roll, smirks given, and an occasional “that is very interesting” and frequent and matter-of-fact statements like “I could never do that.” However, when I mention empathy with the poor, their interest is sparked and yet I find little in the tradition that expresses the depth of that connection.
Over the years of fasting and reflecting on poverty and hunger during Ramadan, I have begun to respond to remarks like “that can’t be healthy” or “that’s a bit extreme,” with “Absolutely; It is extreme and it is not healthy.” A month of fasting can in fact have its health benefits, but prolonged and especially unwilling hunger and thirst do not. It is with the intent of making the connection between fasting and justice for the poor and hungry more clear that I write this piece called “A Taste of Injustice.” Poverty and hunger in any community is more often than not evidence of broader systemic, communal, and personal injustices that we only can address in the way of God, The Just (Al-Adl), with any lasting consequence.
 Even if the person is Christian and may have performed a forty day Lenten fast, thirty days is little consolation especially when they learn about the part about not drinking water.
With recognition for all the ways that climate change increases injustice and decreases food security, we give our thanks to Dr. Melinda Krokus, PA IPL Board Secretary, for sharing this reflection as we approach the eve of Ramadan 2020.