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Negative Aspects Emanating from some Fasting Individuals during the Holy Month of Ramadan
Author : Dr. Mahmoud Muhaidat
Date Added : 22-08-2023

Negative Aspects Emanating from some Fasting Individuals during the Holy Month of Ramadan

 

 

Many negative aspects emanate from some of the fasting individuals during the holy month of Ramadan. These can prevent them from achieving the ultimate goal for which fasting was prescribed in the first place: piety. Allah, the Almighty, says {What means}: "O ye who believe! Fasting is prescribed to you as it was prescribed to those before you, that ye may (learn) self-restraint,- "{Al-Baqarah, 183}. Therefore, it is essential to avoid these negative aspects so as not to miss out on attaining piety. Here, dear fasting brothers, are some of these aspects:

 

Firstly, neglecting the mosques in the Maghrib prayer:

 

Many of our mosques lament the fact that their attendees abandon them during the Maghrib prayer, using the excuse of breaking their fast with their families, impatience of the young ones, the presence of guests, and other justifications that do not render the congregational prayer invalid. This leads them to neglect the Sunnah of the Prophet, peace be upon him.

 

Secondly, being oblivious to following the Mu'adhin during the Maghrib adhan and becoming preoccupied with Iftar:

 

The fasting person deprives himself or herself of this great virtue. Abu Sa'id Al-Khudri narrated that the Messenger of Allah, peace be upon him, said: "When you hear the call to prayer, repeat what the Mu'adhin says." {Transmitted by Bukhari}. Jabir ibn Abdullah reported that the Messenger of Allah, peace be upon him, said: "When you hear the call to prayer, say, 'O Allah, Lord of this perfect call and established prayer, grant Mohammad the intercession and favor, and raise him to the honored station You have promised him. It will be a means of mediation for him on the Day of Resurrection." {Transmitted by Bukhari}.

 

Thirdly, delaying the breaking of the fast until the Adhan is finished:

 

This practice stems from excessive caution to ensure the sunset and it falls under the category of religious extremism. Abdullah bin Mas'ud reported that the Prophet, peace be upon him, said: "Those who are extreme have perished." He repeated it three times. {Transmitted by Muslim}.

 

Fourthly, a decrease in enthusiasm after a few days of Ramadan:

 

Some worshippers exert very little effort. You might find them attending Taraweeh prayers for a day or two, or perhaps a single week at the beginning of Ramadan. However, their zeal dwindles, their determination wanes, and they stop praying Taraweeh for the remainder of the month. Had they focused on performing Taraweeh prayers more towards the end of the month than at the beginning, it would have been closer to the Sunnah, and they might have caught the virtue of Laylat al-Qadr (the Night of Decree). Allah, the Exalted, says {What means}: "The Night of Power is better than a thousand months." {Al-Qadr, 3). The Prophet, peace be upon him, said: "Search for the Night of Decree in the last ten nights of Ramadan." {Transmitted by Bukhari & Muslim}.

 

Narrated by Aisha, the Mother of the Believers: "The Messenger of Allah used to strive [in worship] during Ramadan more than he strove [in worship] at any other time, and he would exert himself in worship during the last ten nights of Ramadan more than he would at any other time."{Transmitted by Muslim}.

 

Fifthly, breaking the fast while engaging in sin:

 

One of the trials we face during Ramadan is the spread of forbidden programs in the media, such as prohibited quizzes and degrading TV series. Adding to this are the mixed-gender Ramadan tents. Many fasting individuals break their fast either while watching these forbidden programs or in these mixed tents; fasting from what Allah has permitted and breaking their fast with what Allah has forbidden.

Moreover, many people mistakenly think that Ramadan is only during the daytime. They somewhat adhere to the ethics of fasting by lowering their gaze, refraining from backbiting and gossip, and increasing their worship during the day by reading the Quran and reciting supplications. However, once the Maghrib call to prayer is heard, they revert to their earlier habits of watching movies, TV series, and inappropriate programs, even the religious channels don't interest them except during the day. They believe that Ramadan is only during the daytime, as if there is no Ramadan at night.

 

This misconception needs to be corrected. Ramadan is a complete month, day and night. It is not restricted to the daytime alone; rather, Ramadan encompasses both day and night. It is essential for a Muslim to engage in obedience and avoid sin during Ramadan and beyond.

 

 

 

 

 

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Summarized Fatawaa

If someone fasts on the White Days with the intention of making up for missed fasts (qada), will they receive the reward for both voluntary and obligatory fasting?

Making up missed obligatory fasts (qada) is mandatory, and the intention for qada must be specified.
If a person makes up their missed Ramadan fasts on the White Days, they must intend qada, but they may also intend to fast the White Days, and Allah willing, they will receive the reward for both.
This is similar to entering a mosque and praying an obligatory prayer, where the person also earns the reward of Tahiyyat al-Masjid (greeting the mosque) if they intend both.
● If the person missed their fasts due to a valid excuse, they may wait and fast on the White Days.
● However, if they missed the fasts without a valid excuse, they must make up the fasts immediately and should not delay them until the White Days.

Is it permissible to pay the Zakah (obligatory charity) for settling the debt of a deceased relative?

It is impermissible to pay the Zakah for settling the debt of the deceased since Zakah is paid to eligible recipients who are alive. As for the debts of the deceased, they are to be settled from the estate before dividing it amongst the heirs, but if the deceased didn`t leave an estate, then it is desirable for his/her heirs to settle those debts if they can afford them. And Allah Knows Best.

What is the ruling of Islamic Law on compensating the patient in case of medical error on the part of the treating physician?

 
All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah.
 
The foundational principle is that every mistake issued by a physician that causes harm to another due to his negligence or lack of expertise obligates him to guarantee liability and compensate the harmed party. The Sharia maxim, in this regard, states: "The direct actor is liable."
 
Ibn Qudamah (may Allah have mercy on him) says: "As for if he was skilled but his hand committed an error—such as exceeding the proper limit of incision, cutting in an incorrect site, cutting with an instrument that inflicts excessive pain, or cutting at an unsuitable time—he is liable, because it is destruction (Itlaf) whose liability does not differ between intent and mistake, thus resembling the destruction of property; and because it is a prohibited act, so he guarantees liability for its secondary effects." [Al-Mughni].
 
However, if the physician performed what was necessary in the most complete manner and took all measures of care and caution, but complications occurred that could not be avoided according to specialists, then no liability rests upon him.
 
Shaykh al-Islam Imam al-Nawawi (may Allah have mercy on him) says: "The cupper and the circumciser bear no liability if they have not been negligent, and likewise the veterinarian if he bleeds an animal and it perishes." [Rawdat al-Talibin].
 
Al-Khattabi (may Allah have mercy on him) said: "I know of no disagreement that if the practitioner transgresses and the patient perishes, he is liable. Anyone who undertakes knowledge or practice he does not know is a transgressor; so if perishing arises from his action, he is liable for the blood-money (Diyah) while capital retaliation (Qisas) is dropped from him, because he did not act independently without the patient's permission. And the physician’s offense in the view of the generality of jurists is borne by his agnates ('Aqilah*)."* [Ma'alim al-Sunan].
 
If negligence or transgression is established against the physician, it is necessary to compensate the patient or seek forgiveness from him. And Allah Almighty knows best.

Is it permissible for someone who is unable to fast to pay the fidyah (ransom/compensation payment) to himself, due to his own poverty?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah ﷺ.
It is not permissible, nor does it fulfill the obligation, for a sick person who is currently and permanently unable to fast to pay the fidyah (ransom/compensation payment) to himself, since it is a financial obligation owed by him, established as a standing debt upon him — much like any other debt he owes. If he were to pay it to himself, it would not thereby be discharged. So if he cannot find [anyone eligible to] pay it to, it remains a standing obligation upon him, and is not thereby waived. If Allah, the Mighty and Majestic, later grants him wealth, it becomes obligatory upon him to pay it out to the poor and needy.
Imam al-Khaṭīb ash-Shirbīnī (raḥimahullāh) said: "There is no difference in the obligation of the fidyah between the wealthy and the poor person; its benefit lies in its remaining established as a standing debt upon the poor person [until he is able to pay it] — and this is the more correct position (al-aṣaḥḥ), as indicated by the wording of ar-Rawḍah and its source text." [Mughnī al-Muḥtāj, Vol.2/P.174]
Accordingly: it is not permissible for a Muslim to pay the fidyah to himself while he remains poor. If the sick person is poor, he is not obligated to pay the fidyah immediately, and it remains a standing debt upon him until a time when he has sufficient means and wealth. And Allah, the Exalted, knows best.

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