W

ary of any display of pride in fasting among his followers in the manner of the Pharisees, Jesus provided motivational guidance for fasting, as quoted in the Bible, "When you go without eating, don't try to look gloomy as those show-offs do when they go without eating. I can assure you that they already have their reward".

At that time the Pharisees were fasting on Monday and Thursday, which were the busiest market days, so their fasting might be seen by people.

Fasting is practiced by many religions and has become traditional for many ethnicities around the world. The teaching of fasting is widely practiced by Christians even now.

As these values are essentially universal in nature, the teaching therefore boils down to a point of similarity to what Prophet Muhammad taught about fasting in the holy month of Ramadan. Islam recognizes Jesus as a prophet; we can also learn from other religions on the substance of fasting.

Jesus said, "Instead, comb your hair and wash your face. Then others won't know that you are going without eating. But your Father sees what's done in private and he will reward you."

On the other hand, the Prophet Muhammad said, "Any good deed is rewarded with the same goodness 10 to 700 times as much, except for fasting. Fasting is for Me and I will bestow the reward."

Naturally, the two different religions also have different concepts and ways of fasting. Beyond such differences, the most important thing to ponder is how fasting is capable of influencing character building as well as mental and spiritual transformation. What lessons can we really draw from fasting? This is a question to be answered by individual believers, whatever their faith.

When performing their duty of fasting during Ramadan, Muslims should set targets to be met by the end of the month. The goals should not just be finishing Koran readings, following scores of evening prayers or doing i'tikaf (silent praying in a mosque) for several days. Nor should they merely be withstanding hunger and thirst during the day.

The main target Muslims should aim for is achieving awareness that men are not only physical being but that they assume another, more vital, spiritual dimension.

Thus, fasting teaches us how to reach a balance between the physical and spiritual aspects. In the days after the fast is broken, it teaches us how to remain self aware and that every individual should be responsible for what they do professionally and personally.

For example, a newly elected legislator should know how to perform his or her duty as a people's representative properly. Many of our elected officials are gravely corrupt, including during Ramadan.

A police officer should be responsible for the protection and security of all citizens, instead of making them an object of extortion. So the officer's fasting becomes useless when he/she extorts money during Ramadan.

The same applies to individual members of the public, who should be aware that the creation of peace and welfare in society will not materialize without their participation.

Most regrettably, the fact is that the fasting month is used as an excuse to commit corruption, what with the many requests for donations by the end of the month for the purpose of celebrating Idul Fitri. This is certainly incompatible with the objective of fasting.

It is not a quick and simple task to effect a change in mentality. A month's fasting may not guarantee any change in bad habits. Everything depends on individual determination, meaning that fasting may become meaningless if its real objective is not understood.

Based on religious guides and teachings, fasting can serve as a method of transformation.

At the close of the fasting month, we should retain the target of change. If we cannot afford to make a major transformation, we may begin with small improvements like avoiding traffic violations, throwing rubbish away in the proper place, being more disciplined or respecting other people's rights.

In such a situation, Muslims may already belong to the group described by the Prophet Muhammad, "So many people are fasting but they secure nothing from it except for mere hunger and thirst." This condition is not much different from Jesus' criticism of the Pharisees.