Some Maqasid (Objectives of Sharia) of the Rulings of Fasting

 

Sharia rulings inherently carry objectives and purposes that are realized through their practical application in people's lives. While religion is fundamentally an act of devotion that we adhere to out of faith in our Lord, Almighty, and in our Prophet, Muhammad (peace and blessings be upon him), the rulings brought by this religion can, in most cases, be understood, rationalized, and examined in terms of their wisdom and objectives.

This understanding helps the responsible individual adhere to commands and prohibitions and significantly prevents them from violating or overstepping them. On one hand, it strengthens commitment to religious obligations, and on the other, it aids scholars and jurists in applying analogy (qiyās) once they grasp the reasoning and objectives behind scriptural texts (Quran and Sunnah). Since most Islamic texts are reasoned, and these reasons serve to fulfill the objectives of Islamic law, analogy based on these texts becomes a means of achieving and preserving these objectives. This, in turn, ensures the continued application of Islamic rulings to the broadest extent possible, expanding the scope of independent reasoning (ijtihād) to meet the needs of every time and place.

It is also evident that these underlying reasons and objectives serve as a clear standard for distinguishing between a sound fatwa and an anomalous one that deviates from the text or its objectives, drifting far into the realm of intellectual deviation and jurisprudential misguidance.

Meaning of Maqasid (Objectives):

First: The Linguistic Meaning of Maqāṣid

The word "Maqāṣid" (مقاصد) is the plural of "Maqṣad" (مَقْصَد), which is a verbal noun derived from the triliteral root verb Qaṣada (قَصَدَ). The word "Qaṣd" (قصد) linguistically means straightness in direction or moderation. For example, the phrase "ṭarīq qāṣid" (طريق قاصد) refers to an easy and straight path. Allah the Almighty says [what means]: {وَعَلَى اللَّهِ قَصْدُ السَّبِيلِ} " And unto God leads straight the Way." [An-Nahl: 9].[1]

Second: The Terminological Meaning of Maqāṣid

Maqāṣid (Objectives of Sharia) is defined as:"The ultimate goals that Islamic law has been established to achieve for the benefit of humankind." [2] I will highlight some rulings related to fasting, explaining the Sharia objectives and the goals they fulfill. 

First: The Obligation of Fasting

Fasting is one of the fundamental pillars upon which Islam is built. Therefore, it is among the most significant obligations imposed on a Muslim. The Prophet Muhammad (peace and blessings be upon him) said: "Islam is built upon five: Testifying that there is no god worthy of worship but Allah and that Muhammad is His Messenger, establishing prayer, giving zakat, performing Hajj, and fasting Ramadan." [3]One of the key purposes of fasting is for the servant to obey the command of Allah and thus fulfill their servitude to Him—the very purpose for which humankind was created. Allah the Almighty says [what means]: "And I did not create the jinn and mankind except to worship Me." (Adh-Dhariyat: 56).

Another key objective of fasting is to elevate the servant to the level of piety (taqwa). Fasting can be likened to a one-month training course, after which the believer attains a certificate indicating that they belong to the people of taqwa. Allah the Almighty says [what means]: "O you who have believed, fasting has been prescribed upon you as it was prescribed upon those before you so that you may attain piety." (Al-Baqarah: 183)This is achieved by the believer restraining their desires throughout the day in Ramadan, increasing their acts of obedience, and avoiding sins and wrongdoings.

This rank of taqwa (piety) is beloved to Allah, and He supports those who attain it. Allah the Almighty says [what means]: "And fear Allah and know that Allah is with those who have taqwa." (Qur’an, Al-Baqarah: 194) He also says [what means]: "Yes, whoever fulfills his commitment and has taqwa—then indeed, Allah loves those who have taqwa." (Al-Imran: 76).

One of its goals is to connect this ummah with the previous nations. The Islam brought by our Prophet Muhammad (peace be upon him) is the culmination of a long journey through which many nations passed across long periods of time and various places. This obligation is one of the signs of connection with those nations and a testimony to the unity of the source from which these revelations originated. This is understood from the saying of Allah the Almighty [which means]: "O you who have believed, decreed upon you is fasting as it was decreed upon those before you that you may become righteous." (Al-Baqarah: 183).

Another goal is to make the servant feel the immense blessing, grace, and generosity of Allah, as they are able to eat and drink at any time. The continuous blessings can cause a person to become heedless of the giver of the blessings and forget to show gratitude for them due to familiarity with them. Therefore, fasting comes to break this habit and remind the servant of the One who bestows blessings. As a result, the servant thanks their Lord, gaining even more from Him. Allah says [what means]: "And remember! your Lord caused to be declared (publicly): "If ye are grateful, I will add more (favours) unto you " (Ibrahim: 7).

Moreover, attaining forgiveness for sins and to be freed from their shackles and burdens. The Messenger of Allah (peace be upon him) said: "Whoever fasts during Ramadan with faith and seeking reward from Allah, his previous sins will be forgiven."[4]. It is important to note that this fasting must be done with faith in its obligation from Allah and with the intention of seeking reward from Him.

In addition, emphasizing the unity of the ummah (Muslim nation), as Muslims all over the world, across continents, fast during the same month. They begin their fast at dawn and break it at sunset. Allah, the Exalted, says [what means]: "Indeed, this is your ummah, a single ummah, and I am your Lord, so worship Me." (Al-Anbiya: 92). This also directs attention to the importance of unity in word and action, avoiding disputes and division, so that the ummah remains strong and united in all its affairs, gaining power and resilience. Allah, the Almighty, says [what means]: "And obey Allah and His Messenger and do not dispute and thus lose courage and your strength would depart, and be patient. Indeed, Allah is with the patient." (Al-Anfal: 46).

Second: Dislike of Excessive Rinsing and Inhalation during Wudu (Ablution)

Rinsing refers to the action of swishing water in the mouth, and inhalation refers to drawing water into the nose [5]. 

Excessive rinsing means that the water reaches the back of the throat, the roof of the mouth, and the gums, while excessive inhalation means that the water is drawn so deeply into the nose that it reaches the nasopharynx [6].

It is recommended to perform excessive rinsing and inhalation for non-fasting individuals, but for a fasting person, it is disliked (makruh) to do so [7], as the Prophet Muhammad (peace be upon him) said: "Perform ablution thoroughly, clean between the fingers, and exaggerate in inhaling water, except when you are fasting." [8]. The main purpose of this dislike is to protect the fast from being invalidated. When a person exaggerates in inhaling or rinsing, there is a risk that water may reach the stomach, which would invalidate the fast. Imam al-Nawawi, may Allah have mercy on him, said: "He prohibited exaggeration in rinsing and inhalation because if water were to enter the stomach, it would invalidate the fast. The prohibition of exaggeration is significant, as anything derived from such an action would be akin to direct involvement [9]."

If the question arises, why the Shafi'i [10] scholars declared it unlawful to kiss during fasting if one fears ejaculation, while excessive rinsing and inhalation are only disliked, despite both having the same underlying concern about invalidating the fast? The response is as follows:

While the underlying concern may be the same, there are differences between the two cases, necessitating different rulings. A kiss is not obligatory and is likely to lead to an action contrary to fasting (such as ejaculation). In contrast, excessive rinsing and inhalation do not inherently lead to such outcomes. Additionally, in rinsing, one can close the throat and spit the water out, whereas, in kissing, one cannot reverse the ejaculation once it happens, as it is a bodily fluid. Moreover, a kiss may lead to the corruption of both individuals' worship [11].

We can apply this reasoning to other matters as well, such as the dislike of using toothpaste or swimming during the day in Ramadan, as both of these actions risk invalidating the fast.

Third: Permissibility of Breaking the Fast for Those with an Excuse

The rulings of fasting in Islam reflect the realism and practicality of Islamic law. One of the key aspects of this realism is the consideration of people's circumstances. Some individuals may find themselves unable to fast, while others may struggle with great difficulty to do so. Therefore, Allah has permitted them to break their fast and has made provisions for them to make up for the missed fasts or to offer a financial compensation (fidya). Allah, the Almighty, says [what means]: "So whoever among you is ill or on a journey, then an equal number of other days should be made up. And upon those who are able to fast with difficulty, they have [the option of] fidya – the feeding of a poor person." (Al-Baqarah: 184).

The purpose of this permissibility is to ease the burden on the believers and alleviate hardship. There is no doubt that the removal of hardship is one of the most prominent features of Islamic legislation. Imam Al-Shatibi says: "The evidences for the removal of hardship in this Ummah have reached the level of certainty [12]."

The wisdom behind removing hardship is that the individual remains connected to the act of worship and does not perceive it as a burden that causes dislike, or as something too burdening that leads to reluctance, or as something impossible that makes them neglect it. Thus, we find that the removal of hardship tells the believer: "We have considered your condition and have alleviated the difficulty. If you are ill or traveling, you are permitted to break your fast. If you can make up the missed days after Ramadan, you should do so. Otherwise, you are required to offer compensation (fidya)." Similarly, the elderly or those with chronic illness should offer fidya from the start. This way, the believer remains connected to this great pillar of worship and does not feel disconnected from it or from the larger community of fasting individuals.

If a Muslim, upright doctor informs a sick person or an elderly person that breaking the fast during Ramadan is necessary to preserve their health or an organ, then breaking fast becomes obligatory (wajib) rather than merely permissible[13]. This is because a person is not authorized to harm themselves or any part of their body. Allah, the Almighty, says [what means]: "And do not kill yourselves. Indeed, Allah is to you ever Merciful." (An-Nisa: 29).

The purpose of this obligation is to preserve human life from destruction or harm, which is a great objective of Islamic law. This ruling falls under the broader principle of "removing hardship" (Rafei` alharaj), as it demonstrates the flexibility of the Shari'ah to protect individuals from harm. The preservation of life is one of the fundamental goals of the Shari'ah, and it ensures that the religious duties do not lead to detrimental effects on a person's health or safety.

This includes pregnant and breastfeeding women if they fear harm to themselves or their children [14]. If they fear harm to themselves or both themselves and their children, they are allowed to break their fast and make up for it later. However, if they only fear harm to their children, they are allowed to break their fast, make up the fast later, and pay the fidya.

If it is asked: Why did you require the pregnant woman and the breastfeeding woman to pay the fidya (compensation) along with making up the fast if they feared for their child?

The answer is: We understand this from the saying of Allah the Almighty [which means]: 'And upon those who are able to fast, they should give the fidya, which is the feeding of a poor person.' [Al-Baqarah: 184], and the pregnant woman and the breastfeeding woman are among those who are able to fast in this case, so it is evident that they are obligated to pay the fidya along with making up the fast [15].

In conclusion, from what has been discussed, it becomes clear to us the coherence and harmony of Islamic legislation and how it complements itself through the examination of some of the rulings on fasting. It starts with being an obligation that the responsible person must adhere to, acknowledging their servitude. They must also take precautions to avoid anything that might invalidate or spoil their fast. Furthermore, it is permissible for them to break their fast if they have an excuse or if they encounter difficulty.

 

Footnotes:

[1] Lisan al-Arab (3/353).

[2] The Theory of Maqasid According to Al-Shatibi, p. 7.

[3] Agreed upon.

[4] Agreed upon.

[5] Al-Bajouri's Marginal Notes on the Explanation of Ibn Qasim al-Ghazi, (1/103).

[6] Fath al-Wahhab with the Explanation of Minhaj al-Tulab, (1/77).

[7] Fath al-Wahhab with the Explanation of Minhaj al-Tulab, (1/77).

[8] Narrated by Abu Dawood and al-Tirmidhi, who said: "A sound, authentic hadith."

[9] Al-Majmu' Sharh al-Muhadhdhab, (6/326).

[10] Asna al-Matalib, (1/39).

[11] Asna al-Matalib, (1/39).

[12] Al-Muwafaqat, (1/273).

[13] Al-Shurawi's Marginal Notes on al-Tuhfa, (3/430).

[14] Asna al-Matalib, (1/428).

[15] Al-Hawi al-Kabir, (3/437).