Articles

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

Is it permissible for one who sacrifices on behalf of another, with the latter's permission, to eat from the sacrifice?

It is permissible for someone who sacrificed on behalf of another with their permission to eat from it with their permission, and they stand in their place (act as their representative) in distributing it.
 
It is stated in Nihayat al-Muhtaj ila Sharh al-Minhaj (Vol.8/P.141): "And he—meaning the one sacrificing on his own behalf, provided he has not apostatized—has the right to eat from a voluntary sacrifice and his sacrificial gift; rather, it is recommended. As for an obligatory sacrifice, it is forbidden for him to eat from it, whether it was designated as such initially or as a liability in his dhimmah. And excluded by what has preceded is if he sacrifices on behalf of another, or if he apostatized, then it is not permissible for him to eat from it, just as it is absolutely impermissible to feed a disbeliever from it."(The text I found indicates the impermissibility of eating) ???
 
And it is stated in Hashiyat al-Jamal ‘ala Sharh al-Manhaj (Vol.5/P.262): "If a person offers a sacrifice on behalf of a living person with their permission, does he act as their representative in distributing it—on the grounds that permission to sacrifice is permission to distribute it—or does it depend on their explicit permission? This requires consideration, but the first view is not far-fetched." And Allah the Almighty knows best.

What is the ruling on reciting the takbīr from Sūrat aḍ-Ḍuḥā to Sūrat an-Nās upon completing the recitation of the Qur'an (khatm)?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah ﷺ.
It is recommended to recite the takbīr from the beginning of Sūrat aḍ-Ḍuḥā through to the end of Sūrat an-Nās, and this is the recitation practice of the people of Makkah.
It is stated in Nihāyat az-Zayn (p. 65): "It is sunnah to begin each sūrah with the basmalah, since it constitutes a verse of it. It is also sunnah to say, before each sūrah — from aḍ-Ḍuḥā to the end of the Qur'an — 'Lā ilāha illallāh, wallāhu akbar' (There is no god but Allah, and Allah is the Greatest), based on what has been narrated regarding Imam ash-Shāfi‘ī (raḍiyallāhu ‘anh), who heard a man reciting this takbīr in prayer, and said to him: 'You have done well, and you have hit upon the sunnah.'"
And Allah, the Exalted, knows best.

Is it permissible for a woman in her menstrual period to recite from the Mus-haf (copy of the Quran ), or to recite by heart?

A menstruating woman is permitted neither to recite nor to touch the Quran according to what Ali Bin Abi Talib (May Allah be pleased with him) reported about the Prophet (PBUH) who was only held from reciting the Holy Quran by Janabah (Major impurity) [Al-Tirmizi in a sound Hadith]. Although Janabah and menstruation are major impurities, a menstruating woman is permitted to supplicate Allah (Duaa`) and make Zikr (Tasbihat ), even if these involved saying words from the Holy Quran, provided that she does not mean the words for themselves but as a supplication, or Zikr. Moreover, she is rewarded for not reciting the Quran during her menstrual period because she abided by the injunctions of Allah.

What is the recommended supplication (Du'a) upon breaking the fast, and is it recited before or after breaking it?

 
All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah.
 
It is recommended (Mustahabb) for a fasting person to recite upon breaking the fast—that is, immediately after eating or drinking—the supplication: "Allahumma laka sumtu wa 'ala rizqika aftartu" (O Allah, for You I have fasted, and with Your provision I have broken my fast).
 
This is because our master, the Prophet (peace and blessings be upon him), used to say this. The narration was recorded by Abu Dawud with a good (Hasan) chain of transmission, albeit in a Mursal form (a narration where a Successor reports directly from the Prophet). Shaykh al-Islam Imam Ibn Hajar al-Haytami (may Allah have mercy upon him) stated: "Its Mursal status is inconsequential, as it pertains to virtuous deeds (Fada'il); furthermore, it was connected (Mawsul) through another chain of transmission." [Tuhfat al-Muhtaj, Vol.3/P.425]
 
It is also recommended to recite: "Dhahaba al-dhama'u wa ibtallat al-'uruqu wa thabata al-ajru in sha' Allah" (The thirst has gone, the veins are moistened, and the reward is confirmed, if Allah wills).
 
This was recorded by Abu Dawud with a good (Hasan) chain. Our leading jurists (Imams) have explicitly stated that it is recommended for the fasting person to combine both supplications.
 
Imam al-Bajuri (may Allah have mercy upon him) stated:
 
 
"And his saying following his breaking of the fast—that is, it is recommended to say: 'O Allah, for You I have fasted, upon Your provision I have broken my fast, in You I have believed, to You I have submitted, and upon You I have relied. The thirst has gone, the veins are moistened, and the reward is confirmed, if Allah wills. O You of vast bounty, forgive me. Praise be to Allah Who aided me so that I fasted, and provided for me so that I broke my fast. O Allah, grant us success in fasting, enable us to stand in night prayer during it, and aid us in it while people sleep, and admit us to Paradise in peace.'" [Hashiyat al-Bajuri, Vol.1/P.562]
 
Furthermore, the fasting person may supplicate with whatever good he or she wishes, for the supplication of a fasting person is answered. Al-Bayhaqi recorded on the authority of Anas ibn Malik that the Messenger of Allah (peace and blessings be upon him) said: "Three supplications are not rejected: the supplication of a parent for his child, the supplication of a fasting person, and the supplication of a traveler." And Allah Almighty knows best.