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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

My father has debts and asked me to repay them years ago, and I promised him I would do so upon his death — is it permissible for me to go back on my promise given that I am unable to repay them, especially since he refuses to contribute to repayment on the grounds that the debt has become my responsibility by virtue of my promise?

All praise is due to Allah, and peace and blessings be upon our master the Messenger of Allah ﷺ.
The established principle is that a father's debt is to be repaid from his own wealth, if he possesses sufficient means. As for the promise made by the son to repay it on his father's behalf, fulfilling such a promise is strongly recommended, and breaking it is considerably disliked. Shaykh al-Islām Imām al-Nawawī, may Allah have mercy upon him, states: "Fulfilling a promise is emphatically recommended, and breaking it is severely disliked. The evidences for this from the Qurʾān and the Sunnah are well known." [Rawḍat al-Ṭālibīn,Vol. 2/P.278] Shaykh al-Islām Imām Zakariyyā al-Anṣārī, may Allah have mercy upon him, further states: "The reason fulfilling a promise is not obligatory and breaking it is not forbidden is that a promise is in the nature of a gift, and a gift does not become binding except upon receipt." [Asnā al-Maṭālib fī Sharḥ Rawḍ al-Ṭālib,Vol. 2/P.487]
Given that the son does not possess the financial means to fulfil his promise to his father, breaking this promise falls beyond his capacity — and Allah does not burden a soul beyond what it can bear. Since the father himself possesses sufficient wealth to settle his own debt, repayment must be made from his own funds. Should he pass away before doing so, the debt is to be settled from his estate. And Allah the Almighty knows best.

Can someone who begins a voluntary fast break it?

It is preferable for someone who begins an act of worship not to break it.
Allah the Exalted has said {what means}: "and let not your [good] deeds come to nought!" [Muhammad/33].
However, if a person starts a voluntary fast (nafl) and needs to break it, they are going against what is preferable, but there is no sin upon them.

When is supplication (du‘a) more likely to be accepted: before or after breaking the fast in Ramadan?

Du‘a is accepted at all times, and this is part of Allah’s mercy and generosity toward His servants.
The Prophet ﷺ said: "No Muslim makes a supplication that does not involve sin or severing family ties except that Allah grants them one of three things: either He grants their supplication immediately, or He stores it for them in the Hereafter, or He averts from them an equivalent harm." [Narrated by Ahmad]
However, in Ramadan, du‘a is especially likely to be accepted shortly before breaking the fast.
The Prophet ﷺ said: "Three supplications are never rejected: the supplication of a fasting person until they break their fast, the supplication of a just leader, and the supplication of an oppressed person. Allah raises it above the clouds, opens the gates of heaven for it, and says: ‘By My might, I will surely grant you victory, even if after a while.’" [Narrated by Al-Tirmidhi]

What is the ruling on omitting the prostration of recitation?

Praise be to Allah, and peace and blessings be upon our Master, the Messenger of Allah.
 
The prostration of recitation (Sajdat al-Tilawah) is a Sunnah for both the reader and the listener. There is no sin in omitting it, though doing so results in missing a great reward. Muslim narrated from Abu Hurairah (may Allah be pleased with him) that the Prophet ﷺ said: 'When the son of Adam recites a verse of prostration and prostrates, Shaytan withdraws weeping, saying: "Woe to him! (and in the narration of Abu Kuraib: "Woe to me!") The son of Adam was commanded to prostrate and he prostrated, so Paradise is his; and I was commanded to prostrate and I refused, so the Fire is mine."'
 
Sheikh al-Islam Imam al-Nawawi (may Allah have mercy on him) stated: 'It is recommended to prostrate immediately after reciting or hearing a verse of prostration. If one delays it but the interval is short, he may still prostrate. However, if the interval is long, the opportunity is missed.' [Rawdat al-Talibin Vol.1/P.323].
 
Furthermore, the prostration of recitation becomes obligatory (Wajib) in congregational prayer if the Imam prostrates, out of the necessity of following him. And Allah the Exalted knows best.

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