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Fasting and Curbing of Desires
Author : Dr. Hassan Abu_Arqoub
Date Added : 20-12-2022

Fasting and Curbing of Desires

 

The blessed month of Ramadan is an annual school that opens for thirty days to teach the believers how to curb desires and graduate holding the certificate of piety and righteousness.

The term "Curbing Desires" refers to the steering of instincts and desires according to the teachings of Sharia and controlling them by the Muslim.

One who is able to control his/her desires during daytime hours is able to control them for the rest of the day. Fasting is a training course that aims to achieve the meaning of humanity where the wisdom of mind and Sharia prevail over desires and instincts.

Fasting isn`t a form of torture; rather, it is intended to curb human instincts because when a human controls his/her instincts, he/she becomes human, but when they control him/her, he/she descends to the level of animals.

This is to weaken man`s power in order not to go too wild with his/her desires and instincts. Narrated 'Alqama: While I was walking with `Abdullah he said, "We were in the company of the Prophet (PBUH) and he said, 'He who can afford to marry should marry, because it will help him refrain from looking at other women, and save his private parts from committing illegal sexual relation; and he who cannot afford to marry is advised to fast, as fasting will diminish his sexual power." {Transmitted by Bukhari}. In other words, fasting diminishes sexual power.

In addition, the Messenger of Allah said: "Fasting is a shield." {Transmitted by Nasa`i}. In other words, fasting screens a Muslim from Hell.

Amongst the objectives of fasting are reducing the desire for food, drink, and women. This is in order not to get attached to the blessings and go astray as a result, but to get attached to the One bestowing them. The only method to curb desire is patience. “The Messenger of Allah (PBUH) counted them out in my hand” - or - “in his hand: ‘At-Tasbīḥ is half of the Scale, and “All praise is due to Allah (Al-Ḥamdulillāh)” fills it, and At-Takbīr (Allāhu Akbar) fills what is between the sky and the earth, and fasting is half of patience, and purification is half of faith.” {Transmitted by Tirmithi}. Fasting is half of patience because it entails endurance to perform this act of obedience (Fasting) and not committing sin (Breaking obligatory fasting). What is left is patience at times of calamity. Taking the narration where it was stated that patience is half of the faith, then fasting is quarter of the faith.

Allah wanted to curb our desires because indulgence in desires-even the lawful ones-could cause a person to fall into forbidden desires. Anas b. Malik reported: "The Paradise is surrounded by hardships and the Hell-Fire is surrounded by temptations." {Transmitted by Muslim}. The desire for food, drink, and enjoying women exists in every man and is allowed throughout the year except during the holy month of Ramadan. This is meant to achieve the following:

First: Teaching a Muslim that desires are a means not an end since food and drink are a means to preserve life and enjoying women is a means to preserve offspring. Accordingly, a Muslim shouldn`t dwell on the means leaving the ends. 

Second: Reminding a Muslim to abstain from lawful things and blessings during the daytime of Ramadan, following the command of Allah in this regard. 

Third: Strengthening the role of self-monitoring because abstaining from food and drink during the daytime of Ramadan, although able to eat and drink in private, makes a Muslim fear none but Allah, and he/she should remain conscious of this for the rest of the year.

Fourth: Hunger and thirst make a Muslim appreciate Allah`s blessings, so he/she shows gratitude when he/she needs them and doesn`t employ them in disobeying Allah. This is because gratitude is not to disobey Allah using His blessings.

Fifth: Fasting makes a Muslim remember his fellow Muslims who are deprived from food and drink or those who can`t afford marriage expenses, so he/she comforts them with supplication, at minimum. And all perfect praise be to Allah the Lord of the Worlds.

 

 

 

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Summarized Fatawaa

How do I deal with whispers (waswasa) in ablution and purification?

Whispers in ablution are from Satan, and the Muslim should not pay attention to them. He is not required to re-perform ablution or repeat washing a limb because of waswasa. He should always base his purification on its being valid. It is recommended for him to frequently say "La ilaha illa Allah" (There is no god but Allah), because Satan recoils when Allah is mentioned. And Allah the Almighty knows best.

In the Sharia-compliant viewing  at a prospective bride (*al-naẓrah al-sharʿiyyah*), is it permissible for the man to see the woman without a veil (*ḥijāb*)?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah.
It is sunnah for the suitor to see the woman he is seeking to marry within the limits the Sharīʿah permits, namely looking at the face and the hands (palms and backs), based on the saying of the Prophet (peace and blessings be upon him): “Look at her, for it is more likely to bring about harmony between you.” Narrated by al-Tirmidhī.
The suitor may also ask one of the women to look at the woman he is seeking to marry. In that case, she is permitted to see of her what she is normally permitted to see, which is not limited to the face and hands, and she then describes these matters to the suitor. It is narrated on the authority of Anas (may Allah be pleased with him) that the Prophet (peace and blessings be upon him) sent Umm Sulaym to look at a girl, and said: “Smell her breath, and look at her heels.” Narrated by Aḥmad in his Musnad.
It is stated in Tuḥfat al-Muḥtāj (Vol.7/p.192): “For one who cannot easily look, or does not wish to look himself, it is sunnah to send someone who is permitted to look at her, to observe her and describe her to him, even regarding what he himself is not permitted to look at. He thereby gains through the sending what he would not gain through looking. Because of the added need for this, it is excepted from the prohibition of a woman describing another woman to a man.”
The permissibility of looking is conditional upon his resolve to marry her once he is able to, his predominant assumption that his proposal will be accepted, and his assumption that the woman is free of marriage and of a waiting period (ʿiddah). Otherwise, looking is forbidden.
Accordingly, it is not permissible for the suitor to look at anything other than the face and hands. He may ask one of his maḥram women, such as his mother or sister, to see the woman unveiled, and the Sharia-compliant viewing (of a prospective bride) must take place in the presence of one of the woman’s maḥrams. And Allah Almighty knows best.

What is incumbent upon the one offering the sacrifice if, after slaughtering the animal, they discover that one of its internal organs is damaged or diseased?

All praise is due to Allah, and may peace and blessings be upon our Master, the Messenger of Allah.
 
The presence of disease or defect in the internal organs of a sheep does not affect the validity of the sacrificial animal, unless the disease leads to the animal becoming emaciated and its meat becoming corrupted.
 
It is stated in al-Iqnā' (2/590) by Imam al-Shirbīnī: "The third disqualifying condition: an animal with a manifest illness — meaning one whose illness visibly results in emaciation and corruption of its meat. However, if the illness is minor and does not produce such effects, it doesn`t affect the validity of the sacrificed animal." And Allah Almighty knows best.

I read the Qudsī ḥadīth: "Whoever breaks his wuḍūʾ and does not perform ablution has shown me harshness; whoever performs ablution and does not pray has shown me harshness; whoever prays and does not supplicate to Me has shown me harshness; and whoever supplicates to Me and I do not answer him, then I have been harsh to him, and I am not a harsh Lord." What is the authenticity of this ḥadīth?

 

 

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah.
This ḥadīth was mentioned by al-Ṣaghānī (may Allah have mercy on him) in al-Mawḍūʿāt (p. 43), where he said: “Among them is their saying: ‘Whoever breaks his wuḍūʾ and does not perform ablution has shown me harshness; whoever performs ablution and does not pray has shown me harshness; (whoever prays and does not supplicate to Me has shown me harshness); and whoever supplicates to Me and I do not answer him, then I have been harsh to him, and I am not a harsh Lord.’”
Al-ʿAjlūnī (may Allah have mercy on him) cited what al-Ṣaghānī said in Kashf al-Khafāʾ (Vol.2/p.264). And Allah Almighty knows best.