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Ramadan isn`t Like any Other Month
Author : Dr. Mufti Sa`eid Farhan
Date Added : 10-10-2024

Ramadan isn't like any Other Month

 

Dr. Mufti Sa'eid Farhan 

 

Allah, the Exalted, created the months and distinguished some over others, assigning virtues to each. Among these, Ramadan stands as the master of the months, and in it, He mandated one of the pillars of Islam. His wisdom necessitated that this act of worship holds a high status with Allah as it does among His servants. This great act of worship has distinguished itself from other acts with many characteristics, and I summarize some of these distinctions in the following aspects:

First: Allah, The Exalted, has elevated the status of fasting by attributing it to Himself. As narrated by Al-Bukhari and others, Abu Huraira (may Allah be pleased with him) reported that the Messenger of Allah (peace be upon him) said in what he narrates from his Lord, The Exalted: "All actions of the son of Adam are for him, except for fasting; it is for Me, and I will reward for it." This distinction is unique to fasting, with due reverence to other acts of worship. Thus, the fasting person possesses a noble spirit, high aspiration, and strong determination in their fasting, as they know that this fast is for Allah. They endure all hardships and discomfort to complete their fast in a manner that pleases the Exalted.

Second: Regarding reward: Allah has established a unique reward and accountability for fasting that differs from other acts of worship. Just as Allah has distinguished fasting and attributed it to Himself, He has also granted it a tremendous reward. He says in the Qudsi hadith: "And I will reward for it." The reward corresponds to the one who gives it, which is Allah, The Exalted. Fasting is half of patience, as it has been narrated from him (peace be upon him) in the hadith reported by Ibn Majah and others. Allah Says (What means): "Indeed, the patient will be given their reward without account" [Az-Zumar/10]. Thus, the fasting person will receive their reward without account, and as Imam Al-Ghazali mentioned in [Ihya Ulum Ad-Din] regarding fasting: "Its reward has exceeded the limits of estimation and account." Moreover, Allah has granted the fasting person a gate among the gates of Paradise, which is the Gate of Al-Rayyan.

Third: Fasting is an act of worship that only Allah knows about; it is far removed from showing off and hypocrisy. Just as Allah's wisdom decreed that fasting is for Him, it also required that the fasting person is solely with Allah, engaged in a worship that no one else sees. Allah has honored fasting by keeping it free from any impurities such as showing off, hypocrisy, or fame, making it an act of worship hidden from people, unseen, and unrecognized.

Fourth: Regarding the rulings of Sharia: Fasting differs from other acts of worship in certain rulings. The intention for fasting must precede the act, meaning that the intention should come before the act of worship, even if only by a short time. In contrast, for other acts of worship, the intention must accompany the action, and it is invalid if the intention precedes the action.

Fifth: Despite the high status of fasting and its great reward, it is an act of worship based on abstaining rather than action. This grants fasting an additional advantage, which is the ability to combine fasting with another act of worship. The fasting person prays, reads the Quran, and thus fulfills multiple acts of worship simultaneously. All of this is a benefit for the fasting person, increasing their reward and status. All praise is due to Allah, The Lord of The Worlds.

 

 

The published article reflects the opinion of its author

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Summarized Fatawaa

Does an internal medical examination for a woman affect her fast?

An internal medical examination for a woman invalidates the fast because it involves the entry of a foreign object into the body cavity (jauf) while fasting.
In this case, the woman must refrain from eating and drinking for the rest of the day out of respect for Ramadan and make up for the missed fast after Ramadan.
Such an examination should be avoided in Ramadan and other months unless absolutely necessary, as exposing the private parts is only permissible in cases of necessity.
If necessary, a woman should seek a Muslim female doctor first. If one is unavailable, she may see a female doctor from the People of the Book (Jews and Christians). If neither is available, she may consult a trustworthy and competent Muslim male doctor.

What is the ruling on offering a sheep as a sacrifice (Udhiyah) if its fat-tail is sound, except that when it was young, the tip of its fat-tail was cut so that it would grow larger? And what is the ruling in case of doubt regarding the amount that was cut?

 
In the Name of Allah, and may peace and blessings be upon our Master, the Messenger of Allah.
 
Cutting a minor, insignificant portion from the tip of an animal's fat-tail (al-alyah) to encourage it to grow larger is not considered a defect, and it does not prevent the animal from being valid for sacrifice (Udhiyah).
 
It is stated in Tuhfat al-Muhtaj (Vol.9/P.352): "There is some scholarly deliberation regarding the common practice of cutting the tip of the fat-tail so that it grows larger. It could potentially be likened to a partial cut of the ear—supported by the jurists' general rule: 'even if it is a small amount.' On the other hand, if it is an exceptionally minor cut, it might have no effect on validity. This is explicitly clarified by the juristic exception to the general rule, which states that cutting a tiny piece from a large limb causes no harm. This latter view is more well-founded.
 
Furthermore, I found that some scholars investigated this matter and concluded: 'It should not affect validity if a custom-sanctioned portion of its fat-tail is removed during its youth to make it grow larger and look better, just as castrating a male animal causes no harm.' However, applying this unconditionally contradicts the established texts of the jurists, as understood from what I have laid out; thus, the restriction I specified is what must be relied upon."
 
Similarly, it is mentioned in Nihayat al-Muhtaj (8/135): "If a small piece is cut from the fat-tail to help it grow larger, the most well-founded view is that the sacrifice remains valid, as was given in a formal legal verdict (Fatwa) by my father [Shihab al-Din al-Ramli], may Allah be pleased with him. This is proven by the jurists' maxim: 'The loss of a tiny piece from a large limb causes no harm.'"
 
In cases where there is doubt as to whether the portion cut was large or small, the animal is still deemed valid for sacrifice. It is noted in Hashiyat al-Shubramallisi ‘ala Nihayat al-Muhtaj (Vol.8/P.135):
 
"This matter requires careful consideration, but the closer and more correct view is that it is valid. This is because soundness is the default state for the animal from which the piece was cut, and it aligns with what usually occurs—namely, that the part removed to help the fat-tail grow larger is naturally very small." And Allah the Almighty Knows Best.

Is it permissible to sacrifice imported livestock (Such as Romanian, Australian, etc.)?

 

Praise be to Allah, and peace and blessings be upon our master, the Messenger of Allah.
 
As long as the sheep meets the prescribed Sharia age and is free from disqualifying defects, it is valid for sacrifice regardless of its country of origin. Therefore, it is permissible to offer sacrifices from various sources, such as: Romanian, Australian, Spanish, Indian, Sudanese, local (Baladi) livestock, and others. And Allah the Almighty knows best.

Which takes precedence: the 'aqīqah or the uḍḥiyyah?

All praise is due to Allah, and may peace and blessings be upon our Master, the Messenger of Allah.
The 'aqīqah is an act of worship through which a servant draws closer to Allah the Almighty in gratitude for the blessing of a newborn child. It is a confirmed Sunnah for those who are financially capable, and Allah does not burden any soul beyond what it can bear.
However, the uḍḥiyyah takes precedence, as it is a confirmed Sunnah established from the Prophet ﷺ through stronger and more numerous narrations — indeed, the Ḥanafī scholars hold it to be obligatory. Furthermore, its time is narrow and limited, expiring with the passing of the days of Eid, whereas the 'aqīqah may be delayed until one becomes financially capable of performing it.
And Allah Almighty knows best.

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