A group of people subscribe to the notion that Ramazan is the month of Furqan; that is, the month of victory. According to their way of thinking, victory becomes certain if Jihad, in the sense of war (qital), is waged in the month of Ramazan.

That is why, over the last few years, some battles were waged against supposed enemies in the month of Ramazan, but such wars have always ended in the destruction and defeat of the aggressors themselves. In spite of this obvious reality they have not changed their opinion or reconsidered their stand. It is strange indeed that they are still talking of war.

Now the question arises, as to what is the basis or source for regarding the month of Ramazan as the month of victory. In fact the battle of Badr took place during the life of the Prophet in the month of Ramazan, in 2 A.H., on the 17th day of the month. In this war the Prophet and his companions emerged victorious. This was why the month of Ramazan came to be regarded as the month of victory.

The month of Ramazan is the month of awakening one’s inner nature, rather than of involving oneself in external conflicts and controversies.

But this is as baseless as anything could be. The occurrence of the battle of Badr was not a matter of choice for the Prophet of Islam. The Battle of Badr was a defensive war. It was fought in the month of Ramazan only because the enemy had marched towards Medina at the place called Badr, to attack Medina in this month. This was a unilateral action on the part of the other party (opponents). It was because of their armed aggression that the defensive war at Badr had taken place.

One proof of it is that: in the initial history of Islam some other battles besides Badr also took place, for instance, the battle of Uhud and Hunain. None of these battles were fought in the month of Ramazan. Had it been the choice of the Prophet of Islam, these battles would also have taken place in the month of Ramazan. This is clear proof that the month of Ramazan has nothing to do with war and fighting.

The truth is that war is never the choice of the believers. War can be waged in Islam only in defence, to counter the armed aggression of the opponents. And it is more than clear that it is the aggressor who fixes the date according to his choice, leaving no option open to the defender.

According to a tradition, the Prophet observed:

Do not wish for confrontation with the enemy; instead, ask for peace from God. (Sahih al-Bukhari)

This observation of the Prophet tells us the basic principle of Islam with regard to war. Peace in Islam is the rule, and war an exception. In Islam, war is an act of compulsion rather than an option. The situation of war is not created by the believers. It is, in actual fact, the other party which is responsible for compelling the believers to go to war in defence.

The month of Ramazan is called the month of patience. It is the month of training in self-control; of placing curbs on one’s desire; of refraining from being provoked in spite of provocation; of producing spirituality in one by bearing the pangs of hunger and thirst; and striving to come closer to God by remembering Him more—by means of prayer and the reading of the Quran. This closeness to God is possible only when man withdraws from the human world and brings himself closer to the spiritual world of God.

Ramazan is the month of training in self-control; of refraining from being provoked in spite of provocation and striving to come closer to God.

Keeping these realities in view it would be very appropriate to say that Ramazan is the month of peace, rather than a month of war. The month of Ramazan is for awakening one’s inner nature, rather than for involving oneself in external conflicts and controversies. The month of Ramazan is for engrossing oneself in thoughts of God, rather than in embroiling oneself in the thoughts of this world.

According to a tradition—once, at the sighting of the new moon of Ramazan, Prophet Muhammad observed:

O God, let the moon of the month of Ramazan bring a month of peace and security for all of us. (At-Tirmizi, Ad-Darmi, Musnad Ahmad).

This Hadith shows the feelings with which the Prophet of Islam welcomed the month of Ramazan. These words of the Prophet provide a certain proof that the month of Ramazan has nothing to do with war and fighting. Rather, it aims at building a society in which peace and goodwill flourish.

While giving the command of fasting in the month of Ramazan, the Quran says:

So that you may guard yourselves. (THE QURAN 2:183)

That is, fasting has been prescribed to enable people follow the right path; to receive training for a life of righteousness.

Taqwa, or guarding oneself, finds explanation in a Hadith. Umar Farooq, the second Caliph once asked Ubayy ibn Kaab, a senior companion, as to what Taqwa was? He replied, “O, Leader of the believers, have you ever taken a path with thorny bushes?” He said, "Yes." Ubayy ibn Kaab asked as to what he did then? “I gathered my clothes and walked my way.” Ubayy ibn Kaab said. It is this cautious attitude which is called Taqwa (Al Qurtubi p. 162).

The month of Ramazan is the month of Taqwa. In the light of this saying by the companion it would be wholly appropriate to say that the month of Ramazan is the month of guarding oneself against the thorns. In such a case, how strange it would be to conceive of the month of Ramazan as the month of entangling oneself in thorns.