Articles

The Social Aspect of Fasting in Ramadan
Author : Mufti Mohammad Al-Shurman
Date Added : 14-03-2024

The Social Aspect of Fasting in Ramadan

 

Verily, all perfect praise is due to Allah. We praise Him, seek His help, and ask for His forgiveness. We seek refuge in Allah from the evils of ourselves and from our bad deeds. Whoever Allah guides, none can misguide, and whoever Allah misguides, none can guide. Peace and blessings be upon our mentor Prophet Mohammad, the healer of hearts and bodies, and upon his family, companions, and those who follow them until the Day of Judgment:

 

Many people witness the month of Ramadan and exit from it without increasing in anything except in weight, irritability, problems, and hostility. This is because they did not truly fast it, but rather treated it as a heavy burden weighing down their shoulders. They indulge in numerous feasts, visits, gatherings, and compliments that often do not please Allah the Almighty.

 

In this blessed month, we are invited to return to the true meaning of fasting by adhering to its purposes and goals, which our Lord, glorified be He, summarized in His saying: "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).

 

The ultimate purpose of fasting is to attain piety, which includes fear of Allah the Almighty, awareness of His greatness, and watchfulness. This sought-after piety through fasting manifests itself in various dimensions during the blessed month of Ramadan, with its most prominent aspect being the social dimension. We are in dire need of this dimension to emerge from the dark tunnel in which we find ourselves.

 

One of the most prominent social aspects and dimensions derived from the school of fasting during the month of Ramadan include:

 

1- Achieving Unity of the Islamic Ummah:

 

The majority of Muslim countries fast on the same day and break their fast on the same day. People in the same country begin fasting at the same hour and break their fast at a common hour. They also eagerly participate in Taraweeh prayers and Eid celebrations. This unity in actions fosters a sense of solidarity and cohesion among them, enabling them to confront the challenges they face.

 

Moreover, fasting unifies their aspirations and love for goodness, fostering a spirit of cooperation and unity among Muslims in facing the adversities and storms that beset the Islamic Ummah.

 

2- Empathy with the Poor:

 

In principle, a Muslim should be attentive to the condition of their society, empathizing with the multitude of pains and sufferings experienced by their brethren and neighbors. However, amidst the pressures of work, material pursuits, and the hustle and bustle of life, one may sometimes overlook or forget the hardships faced by others. Ramadan provides an opportunity for the affluent to experience the deprivation and hunger endured by the poor during the daylight hours of Ramadan. This experience fosters stronger bonds of love, friendship, and social cohesion between the rich and the poor, strengthening the fabric of their community and nation. As mentioned in the authentic Hadith narrated by An-Nu'man bin Bashir, may Allah be pleased with him, the Prophet Mohammad, peace be upon him, said: "The example of the believers in their affection, mercy, and compassion for each other is that of a body. When any limb aches, the whole body reacts with sleeplessness and fever." This illustrates the interconnectedness and mutual concern among believers, regardless of their social or economic status."[Related by Muslim].

 

3- Uplifting and Reinforcing Good Morals:

 

Fasting constitutes a hidden form of worship between the servant and their Lord. As narrated by Abu Huraira and Abu Sa'id, may Allah be pleased with them, the Prophet Muhammad, peace be upon him, said: "Allah Almighty says: 'Fasting is for Me, and I will reward it. The fast is a shield. When one of you is fasting, they should neither indulge in obscene language nor should they raise their voice. If someone reviles them or tries to quarrel with them, they should say: I am fasting, I am fasting." (Related by Bukhari).

 

When a Muslim becomes conscious of this feeling of being observed by Allah, their character improves. They abstain from many lowly deeds and sins, foremost among them being lying and betrayal, which are unfortunately prevalent in our societies. A true fasting believer strengthens their faith and piety, becoming a righteous individual with noble and firmly rooted morals. Liberated from the chains of sin, they embody goodness and benefit to their nation and society.

 

4- Instilling Patience in Muslims:

 

Patience is the key to relief. Allah the Almighty says {What means}: "O you who have believed, persevere and endure and remain stationed and fear Allah that you may be successful." (Al-Imran, 200). Patience is also the key to reward. Allah the Almighty says {What means}: "Indeed, the patient will be given their reward without account." (Az-Zumar, 10).

 

The best lesson in patience is learned during the month of fasting. Those accustomed to fasting and raised in the school of fasting are found to be brave and resilient, unafraid of death and accustomed to facing challenges. Therefore, the Muslim soldier is courageous, brave, patient, and relying on Allah. You see them fighting with deep faith, relying on Allah, and perhaps this aspect of patience is one of the social matters needed in these times, as the nation is weak and subdued, with its resources controlled by its enemies.

 

5- Instilling Orderliness and Precision in Muslims:

 

These days, Muslims in their communities often suffer from laxity, irresponsibility, and lack of discipline. However, if they were to return to the true essence of their religion, including genuine fasting, they would find many aspects that instill in them the values of precision and orderliness. One clear example of this is the precise timing of beginning and ending the fast, as well as the start and end of the blessed month of Ramadan. In these moments, one can easily transition from being a non-faster to a faster, highlighting the importance of adherence to schedules and commitments.

 

6- Cultivating Generosity, Benevolence, and Charity:

 

The month of Ramadan presents Muslims with the greatest opportunity to cultivate generosity and charity, following the example of the Prophet Mohammad (peace be upon him). Ibn Abbas reported: "The Prophet (peace be upon him) was the most generous of people, and he was most generous during the month of Ramadan when Gabriel visited him. Gabriel would meet him every night during Ramadan to revise the Qur'an with him. Indeed, the Messenger of Allah (peace be upon him) was more generous with goodness than a swift wind bringing rain" [related by Bukhari]. Muslims also become accustomed to and nurtured in generosity when they hasten to break the fast of others. The Prophet Mohammad (peace be upon him) said: "Whoever provides food for a fasting person to break his fast with, will have his sins forgiven, and he will be saved from the Hellfire, and he will have a reward equal to his, without his reward being diminished at all" [Sunan Ibn Majah]. Even if one cannot find food to give, providing a date, a drink of water, or a sip of milk is rewarded by Allah. Moreover, Muslims become accustomed to giving and charity when they fulfill their obligation of Zakat al-Fitr, as well as paying fidyah and kaffarah for certain violations or shortcomings.

 

These are the most important social dimensions that we derive from the school of fasting in Ramadan. May Allah make us among those liberated from the Hellfire in this blessed month, and may He assist us in fasting, praying, lowering our gaze, and guarding our tongues. All perfect praise is due to Allah, the Lord of all worlds.

 

 

 

 

 

 

 

 

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Summarized Fatawaa

Is "Bismillāhir-Raḥmānir-Raḥīm" a verse (āyah) of Sūrat al-Fātiḥah?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah ﷺ.
The basmalah ("Bismillāhir-Raḥmānir-Raḥīm") is, without question, a verse (āyah) of the Noble Qur'an, and according to the Shāfi‘ī school, it constitutes a verse of Sūrat al-Fātiḥah itself. Al-Fātiḥah is a pillar of the prayer, and it consists of seven verses, of which the basmalah is one. The prayer is not valid without reciting it, nor if any of the Fātiḥah's verses, letters, or shaddahs (consonant doublings) are omitted or altered.
It is stated in Bushrā al-Karīm (Vol.1/p.202), from the books of the Shāfi‘ī school: "The basmalah is a complete verse of it [i.e., of al-Fātiḥah] in practice — and it suffices, for this to be established, that there be strong probability (ẓann), especially given that this has come very close to certainty (yaqīn), due to the consensus (ijmā‘) of the Companions on its inclusion in the muṣ-ḥaf [the written text of the Qur'an] in its script, despite their extreme diligence in excluding from it anything that did not genuinely belong to it — to the point that they even [carefully regulated] its diacritical dots and vowel markings." And Allah, the Exalted, knows best.

Is a person who is in a state of Janabah (major ritual impurity due to having a marital intercourse, ejaculation, menstruation, and post-delivery impurities) sinful if he/she goes about his/her daily life activities in that state i.e. without making Ghusl (ritual bath)?

It goes without saying that a Muslim should always be in a state of ritual purity so as to be able to perform prayers and recite Quran. It is from Sunnah (Prophetic tradition) that a Muslim hastens to make Ghusl from Janabah, but he/she is not sinful in case he/she delayed that provided that he/she doesn`t miss prayers. However, it is permissible for him/her to go about their daily activities while in a state of Janabah, but had better bathe in order not to miss any prayer.

In the Sharia-compliant viewing  at a prospective bride (*al-naẓrah al-sharʿiyyah*), is it permissible for the man to see the woman without a veil (*ḥijāb*)?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah.
It is sunnah for the suitor to see the woman he is seeking to marry within the limits the Sharīʿah permits, namely looking at the face and the hands (palms and backs), based on the saying of the Prophet (peace and blessings be upon him): “Look at her, for it is more likely to bring about harmony between you.” Narrated by al-Tirmidhī.
The suitor may also ask one of the women to look at the woman he is seeking to marry. In that case, she is permitted to see of her what she is normally permitted to see, which is not limited to the face and hands, and she then describes these matters to the suitor. It is narrated on the authority of Anas (may Allah be pleased with him) that the Prophet (peace and blessings be upon him) sent Umm Sulaym to look at a girl, and said: “Smell her breath, and look at her heels.” Narrated by Aḥmad in his Musnad.
It is stated in Tuḥfat al-Muḥtāj (Vol.7/p.192): “For one who cannot easily look, or does not wish to look himself, it is sunnah to send someone who is permitted to look at her, to observe her and describe her to him, even regarding what he himself is not permitted to look at. He thereby gains through the sending what he would not gain through looking. Because of the added need for this, it is excepted from the prohibition of a woman describing another woman to a man.”
The permissibility of looking is conditional upon his resolve to marry her once he is able to, his predominant assumption that his proposal will be accepted, and his assumption that the woman is free of marriage and of a waiting period (ʿiddah). Otherwise, looking is forbidden.
Accordingly, it is not permissible for the suitor to look at anything other than the face and hands. He may ask one of his maḥram women, such as his mother or sister, to see the woman unveiled, and the Sharia-compliant viewing (of a prospective bride) must take place in the presence of one of the woman’s maḥrams. And Allah Almighty knows best.

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.