Articles

Ramadan is a School of Ethics
Author : Dr. Hassan Abu_Arqoub
Date Added : 15-01-2024

Ramadan is a School of Ethics

 

Fasting is one of the five pillars of Islam, as explained by Prophet Mohammad, peace be upon him, who said: "Islam is built on five pillars: bearing witness that there is no god worthy of worship except Allah, and that Mohammad is His messenger, establishing the prayer, giving alms (Zakat), performing the pilgrimage to the House (Kaaba), and fasting during the month of Ramadan.'" (Transmitted by Bukhari & Muslim).

 

Fasting during the month of Ramadan is obligatory for every adult, sane, and capable Muslim, as stated by Allah, the Most High: "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}.

 

Undoubtedly, the performance of this great pillar has wisdom and benefits for the worshiper. One of the most important benefits is that the Muslim learns self-discipline in his actions and behaviors. During the daylight hours of Ramadan, he refrains from what is halal and permissible throughout the days of the other months, including food, drinks, and other lawful enjoyments. However, during Ramadan, he abstains from them in obedience to the command of Allah, despite having the ability to indulge in eating and drinking. This self-restraint is an embodiment of the concept of taqwa (piety), where one fears Allah both in private and in public.

 

Likewise, a person learns to distance themselves from prohibitions by restraining from permissible acts during the daylight hours, in obedience to Allah's command. This experience teaches one to avoid forbidden actions throughout the entire year, as the One who commands and prohibits is Allah.

Similarly, a person learns how to elevate themselves above succumbing to their desires, as they gain control over their consumption of food and drink. This enables the servant to rise above being a slave to their desires and instead become a servant of Allah alone, glorified and exalted. In this context, one can also break free from some of their bad habits, such as smoking or excessive eating and drinking.

 

In addition, fasting assists the one who remembers Allah and the one who recites the Quran in achieving more humility and contemplation. Through fasting, the servant is reminded of Allah's blessings, particularly food and drink. Moreover, it serves as a reminder for the servant to express gratitude for these blessings. Fasting also emphasizes the importance of time, as it involves adhering to specific timings for abstaining and breaking the fast.

It should be noted that fasting is not limited to abstaining from food, drink, and sexual desires since true fasting involves refraining from all prohibitions and forbidden actions. Otherwise, what is the use for abstaining from food and drink while consuming people's wealth unjustly through cheating, deception, or hoarding? What is the use for refraining from eating and drinking but not refraining from gossiping and accusing others of unchaste behavior? Fasting is a comprehensive form of moral education that should not be fragmented. Otherwise, a person will not grasp the true essence of fasting. This is evident in the saying of Prophet Mohammad (peace be upon him): "Whoever does not give up false speech and evil actions, Allah is not in need of his leaving his food and drink." (Transmitted by al-Bukhari).

 

In conclusion, fasting is a school of ethics that teaches individuals discipline, order, and organization. It instills the understanding that life is not merely about food and drink; there are greater aspects to it. Fasting encourages acts of kindness towards those in need, maintaining family ties, reading the Quran, praying during the day and night, gathering with loved ones and neighbors in mosques and community centers, practicing generosity and charity. It allows individuals to taste the sweetness of faith and comprehend the significance of connecting with Allah the Almighty.

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Summarized Fatawaa

What is the ruling on praying in congregation at the mosque?

Praise be to Allah, and peace and blessings be upon our Master, the Messenger of Allah.
 
Congregational prayer (Salat al-Jama‘ah) is a communal obligation (Fard Kifayah) for resident men regarding the performance of the prescribed (obligatory) prayers. For men, praying in congregation at the mosque is better than praying elsewhere, such as at home. On the authority of Abdullah bin Umar, the Messenger of Allah ﷺ said: 'Prayer in congregation is twenty-seven degrees more excellent than the prayer of a person alone' (Reported by Bukhari & Muslim). Furthermore, on the authority of Abu Hurayrah, the Messenger of Allah ﷺ said: 'Shall I not tell you that by which Allah erases sins and raises ranks?' They said, 'Of course, O Messenger of Allah.' He said: 'Performing wudu thoroughly despite difficulties, taking many steps toward the mosques, and waiting for the next prayer after the prayer; that is your Ribat (steadfastness)' (Narrated by Muslim).
 
As for a woman, her praying in congregation at home is better for her than in the mosque, according to the saying of our Master the Prophet ﷺ: 'Do not prevent your women from attending the mosques, but their homes are better for them' (Narrated by Abu Dawood). Young boys should be encouraged to attend the mosques and congregational prayers so they may become accustomed to them. And Allah the Exalted knows best.

Is it permissible for a wife to refuse to go to bed with her husband (for sexual intercourse)?

It isn`t permissible for her to do so unless for a sound reason.

What is the ruling on the follower`s prayer if the Imam stands for a fifth rak`ah?

Praise be to Allah, and peace and blessings be upon our Master, the Messenger of Allah.
 
If the Imam stands up for an extra unit (rak‘ah) of prayer out of forgetfulness, he must return to the sitting position as soon as he remembers, and he should perform the prostration of forgetfulness (Sujud al-Sahw). It is the duty of the congregants (Ma’mumin) behind him to remind him. However, if the Imam is in a state of doubt regarding the extra unit (and not certainty), it is not permissible for him to return.
 
As for the congregants: anyone who is certain that the Imam has stood for an extra unit is forbidden from following him. In this case, the follower has two choices: either intend to separate from the Imam (Mufaraqah) and finish the prayer alone, or wait for the Imam in the sitting position and perform the final salams with him—the latter being the preferred option. If a follower knowingly follows the Imam into an extra unit, their prayer becomes invalid. However, if a follower is in doubt and not certain of the mistake, they must continue following the Imam, as the Imam was appointed to be followed.
 
It is stated in Al-Majmu’ (Vol.4/P.145): 'If [the Imam] stands for a fifth rak‘ah, the follower should not follow him, even if it is assumed that the Imam might have omitted a pillar from a previous unit; because if the reality is known, following him is impermissible since the follower has certainly completed their own prayer. Even if the follower had missed a previous unit (Masbuq) or was in doubt about performing a pillar like the Fatihah, and the Imam stood for the fifth, it is not permissible for the latecomer to follow him in it. This is because we know that this unit is not counted for the Imam and that he is mistaken in performing it.' And Allah the Exalted knows best.

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.