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

When does the time for Udhiyah begin?

 
In the Name of Allah, and may peace and blessings be upon our Master, the Messenger of Allah.
 
The permissible timeframe for Udhiyah (sacrificial offering) begins on the day of Eid al-Adha—the 10th of Dhul-Hijjah—once the sun has risen and a period of time sufficient to perform two brief prayer units (Rak'ahs) and two short sermons (Khutbahs) has passed. This window remains open until the sun sets on the final day of Tashreeq, which is the 13th of Dhul-Hijjah.
 
Our Master, the Messenger of Allah (peace and blessings be upon him), said: "Every valley of Mina is a place of sacrifice, and slaughtering may be done throughout all the days of Tashreeq." (Narrated by Al-Bayhaqi and Ibn Hibban)
 
The days of Tashreeq refer to the 11th, 12th, and 13th of Dhul-Hijjah.
 
The most virtuous time to perform the sacrifice is immediately after concluding the Eid prayer, based on the statement of the Prophet (peace and blessings be upon him): "The first thing we do on this day of ours is to pray, then we return and offer our sacrifice. Whoever does that has acted in accordance with our Sunnah (tradition), and whoever slaughters before that, it is merely meat he has provided for his family; it has nothing to do with the ritual sacrifice." (Reported by Al-Bukhari and Muslim)
 
What is meant here is an estimation of time rather than the actual performance of the prayer itself, as our Master, the Messenger of Allah (peace and blessings be upon him), used to offer the Eid al-Adha prayer immediately after sunrise.
 
The sacrifice is valid if performed at any time during these designated days, whether by day or by night, though slaughtering at night is considered disliked (Makruh). And Allah the Almighty Knows Best.

What is the ruling on having an intention (Niyyah) for every prayer?

Praise be to Allah, and peace and blessings be upon our Master, the Messenger of Allah.
 
Intention (Niyyah) is a pillar (Rukn) without which the prayer is not valid. The worshiper must have an intention for every prayer, meaning they must consciously intend the act of worship they are performing. Its timing must coincide with the opening Takbir (Takbirat al-Ihram). It is not a requirement to utter it verbally; rather, doing so is considered a recommended Sunnah. There are three levels of intention:
 
1-If the prayer is obligatory (Fard): It is mandatory to include the Intent (to pray), the Specification (which prayer, e.g., 'Asr), and the Obligation (recognizing it as a Fard). For example, one should bring to mind or say: 'I intend to pray the Fard of 'Asr.'
 
2-If it is a voluntary prayer restricted by a specific time or cause (Sunnah Muqayyadah): It is mandatory to include the Intent and the Specification. For example: 'I intend to pray the Sunnah before Zuhr' or 'I intend to pray Duha.'
 
3-If it is an absolute voluntary prayer (Nafl Mutlaq): It is sufficient to simply have the Intent to pray. For example: 'I intend to pray.'
 
And Allah the Exalted knows best.

What are the key differences between the 'aqīqah and the uḍḥiyyah?

 All praise is due to Allah, and may peace and blessings be upon our Master, the Messenger of Allah.
The following are the key differences between the 'aqīqah and the uḍḥiyyah:
First: The 'aqīqah is slaughtered as an act of drawing closer to Allah the Almighty and expressing gratitude for the blessing of a newborn child. The uḍḥiyyah, on the other hand, is slaughtered as an act of drawing closer to Allah and expressing gratitude to Him specifically during the days of slaughter (ayyām al-naḥr).
Second: The 'aqīqah is performed on the seventh day from the birth of the newborn, whereas the uḍḥiyyah is performed on Eid al-Aḍḥā and its time extends for three days after the Eid.
Third: The 'aqīqah is performed once in a lifetime for the newborn, whereas the uḍḥiyyah is recommended every year for the one who is financially capable to offer it.
Fourth: It is Sunnah for the one intending to offer the uḍḥiyyah to refrain from cutting his hair and nails until after he has slaughtered. This is not a Sunnah for the one intending to perform the 'aqīqah.
Fifth: It is Sunnah for the 'aqīqah to be cooked and distributed to the poor in its cooked form. The uḍḥiyyah, by contrast, must be distributed as raw meat. And Allah Almighty knows best.

What is the ruling on men wearing rings (those made of silver and of other metals, such as iron), and are there conditions for men wearing rings?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah.
It is sunnah for men to wear a silver ring on the right hand, following the practice of the Prophet (peace and blessings be upon him). It is reported in Ṣaḥīḥ al-Bukhārī, on the authority of Anas ibn Mālik (may Allah be pleased with him), that the Messenger of Allah (peace and blessings be upon him) took a silver ring and had “Muḥammad Rasūl Allāh” engraved on it. He said: “I have taken a ring of silver and had ‘Muḥammad Rasūl Allāh’ engraved on it, so let no one engrave the like of its engraving.”
It is a condition that the silver ring not exceed the size customary in the local norm (ʿurf). If it does, that is extravagance (isrāf). A ring made of a metal other than silver, such as iron or copper, is permissible to wear without disapproval (karāhah), except gold, which is forbidden (ḥarām) for a man to wear.
It is stated in Mughnī al-Muḥtāj (Vol.1/p.586): “It is permissible, without disapproval, to wear a ring of iron or lead. It is sunnah for a man to wear a silver ring on the little finger of his right or left hand. Wearing it on the right is better, and it is permissible on the left, and on both together.”
It is also stated in Mughnī al-Muḥtāj (Vol.2/p.97): “It is lawful for him, that is, the man, and likewise the khunthā (person of indeterminate sex), indeed all the more so, to wear a ring of silver, by consensus (ijmāʿ), because the Prophet (peace and blessings be upon him) took a ring of silver, narrated by the two Shaykhs (al-Bukhārī and Muslim). Wearing it is in fact sunnah, whether on the right or the left, though the right is better according to the sound position, as stated in the chapter on clothing in al-Rawḍah… The Shāfiʿī jurists did not specify the permitted size of the ring, and they probably relied on custom (ʿurf), that is, the custom of that country and the habit of people of his standing in it. Whatever exceeds that is extravagance, as they said regarding a woman’s anklet. This is the reliable position (al-muʿtamad).” And Allah Almighty knows best.