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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 the Friday bath (ghusl al-Jumu'ah)?

The Friday bath is a confirmed Sunnah, based on the Prophet's (peace be upon him) saying: "Whoever performs ablution on Friday, it is good for him, and whoever takes a bath, bathing is better." (Reported by Abu Dawud and al-Tirmidhi who said it is a hasan hadith). It is recommended for everyone who wants to attend the Friday prayer, even if they are not from its usual attendees, like a woman or a boy.
If a person is in a state of major impurity (junub) and intends by his bath both lifting the major impurity and the Friday bath, he achieves both. If he intends only one of them, he achieves only what he intended. And Allah the Almighty knows best.

The imam recited a verse containing a prostration of recitation (*sajdat al-tilāwah*) but did not prostrate. After the imam's *salām*, a follower (*maʾmūm*) performed a prostration of forgetfulness (*sujūd al-sahw*) because the imam had not performed the prostration of recitation. Is it permissible to go against the imam in this way?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah.
There is no sin on the imam if he omits the prostration of recitation (sujūd al-tilāwah), even deliberately. The maʾmūm (the one following the imam) is obliged to follow the imam in the prayer, so if the imam does not perform the prostration of recitation, it is not permissible for the follower to prostrate, because the imam is appointed only to be followed.
If the follower introduces a prostration after the imam’s salām but before his own salām, in a case where there is no prostration of forgetfulness (sujūd al-sahw), his prayer is invalidated if he knew it to be prohibited. Otherwise, he is excused on account of his ignorance and his prayer is not invalidated.
It is stated in Ḥāshiyat al-Imām al-Jamal ʿalā Fatḥ al-Wahhāb: “His statement: ‘So the omission of the hayʾāt (the non-essential sunnahs of the prayer) is not compensated for by prostration; if one prostrates for any of them deliberately, his prayer is invalidated, unless he is excused due to his ignorance.’”
Since this issue is one that is hidden from the laymen, as it is among the subtleties of knowledge, and the laymen are excused for ignorance of whatever is of such a nature, and their act of obedience is not invalidated because of it, it may be said that the prayer of one who has not acquired knowledge of this issue is not invalidated, with the necessity of learning the rulings remaining. As for after knowing it, the prayer is invalidated. And Allah Almighty knows best.

Is a woman`s prayer considered invalid if non-Mahrams (marriageable men) saw her offering it?

A woman`s prayer isn`t invalidated if non-Mahrams saw her offering it, but she had better pray in isolation.

What is the ruling on one who vowed not to speak to a certain person, then forgot his vow and spoke to him?

 

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah.
Whoever swears an oath or makes a vow to abstain from something has a choice: if he wishes, he may keep to his vow, or if he wishes, he may offer the expiation of an oath (kaffārat yamīn). The Prophet (peace and blessings be upon him) said: “The expiation for a vow is the expiation for an oath.” Narrated by Muslim. This type of vow is called a nadhr al-lajāj (a vow made in stubbornness or anger).
If a person makes a vow and then forgets it, nothing is due from him, for forgetfulness is among the excuses that lift legal responsibility (taklīf) from a Muslim. This is based on the saying of the Prophet (peace and blessings be upon him): “Actions are judged only by intentions, and every person will have only what he intended.” [Narrated by al-Bukhārī]. There is no intention for the one who forgets or errs. It is also based on the report: “Indeed, Allah has pardoned for my Ummah mistakes, forgetfulness, and what they are compelled to do.” Narrated by Ibn Mājah and others, and graded authentic by Ibn Ḥibbān and al-Ḥākim.
It is stated in ʿUmdat al-Sālik (p. 243), one of the books of the Shāfiʿī school: “Whoever swears, [for example], ‘I will not enter the house,’ and then enters it forgetfully, ignorantly, under compulsion, or being carried, he does not break his oath.” And Allah Almighty knows best.