عربي
Home


Articles

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.

Article Number [ Previous | Next ]

Read for Author




Comments


Captcha


Warning: this window is not dedicated to receive religious questions, but to comment on topics published for the benefit of the site administrators—and not for publication. We are pleased to receive religious questions in the section "Send Your Question". So we apologize to readers for not answering any questions through this window of "Comments" for the sake of work organization. Thank you.




Summarized Fatawaa

What is the ruling on a mother giving the Zakat of her wealth to her children?

Praise be to Allah, and peace and blessings be upon our Master, the Messenger of Allah.
 
It is permissible for a mother to give her children from the Zakat if they are among those who are eligible for it—such as being poor (Fuqara), possessing no wealth, and not being sufficiently provided for by the maintenance (Nafaqah) of others. This is based on the statement of the Messenger of Allah ﷺ regarding Zaynab, the wife of 'Abdullah ibn Mas'ud (may Allah be pleased with them both): (Your husband and your children are the most deserving of those upon whom you spend in charity) [Narrated by Al-Bukhari].
 
It is stated in [Al-Hawi al-Kabir, Vol. 8/P.537]: 'As for the wife, it is permissible for her to pay her Zakat to her husband from all the designated shares... Our evidence is the generality of the saying of Allah the Almighty: "Zakat expenditures are only for the poor and for the needy", and the Hadith of Abu Hurairah that the Prophet ﷺ said to Zaynab, the wife of 'Abdullah ibn Mas'ud: (Your husband and your children are the most deserving of those upon whom you spend), and this is taken in its general sense.' And Allah the Exalted knows best.

What is the ruling on waiving a debt owed by a debtor and counting it toward zakāh?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah ﷺ.
Waiving a debt owed by a debtor, with the intention of counting it toward zakāh, does not fulfill the zakāh obligation. Rather, it constitutes an ordinary act of charity, for which Allah rewards the giver generously — since one of the conditions for the validity of zakāh is that the person paying it must form the intention of zakāh at the actual moment the wealth is paid out. In this case, the debt has already been established as a standing obligation upon the borrower, so it is not valid to simply redirect the intention toward zakāh after the fact.
It is preferable, instead, for the creditor to first collect the debt from the debtor, and then return to him the amount of money he is required to pay as zakāh — or a portion of it — if the debtor happens to fall under one of the eight categories that Allah, the Exalted, has commanded be given from zakāh.
It is stated in ‘Umdat as-Sālik, from the books of the Shāfi‘ī school: "If someone gives [money] to a poor person, stipulating that the recipient return it to him in payment of a debt owed to him, or says, 'I am making what you owe me into zakāh, so take it [as such]' — this is not valid. But if he gives it to him with the [unstated] intention that the recipient will use it to repay him, or says, 'Repay what you owe me, so that I may [then separately] give it to you as zakāh,' or the debtor himself says, 'Give it to me, so that I may [then] repay you with it' — this is valid, and there is no binding obligation for the recipient to actually fulfill this [informal understanding]." And Allah, the Exalted, knows best.

What is the ruling on using the *subḥah* (prayer beads) to count during *tasbīḥ* and *dhikr*?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah.
It is recommended to use the ordinary or electronic subḥah (prayer beads or counter) to count tasbīḥ, dhikr, and istighfār, because it helps one to remember Allah. Many reports have been transmitted from the Companions and the Followers (tābiʿūn) showing that they continued to use strings of date pits as an aid to dhikr and tasbīḥ.
It is one of the lawful means of worship. Indeed, what is established from the Prophet (peace and blessings be upon him), namely that he counted tasbīḥ on his right hand, shows that it is permissible to count tasbīḥ with whatever helps a Muslim keep track of the number. There is therefore no basis for calling it an innovation (bidʿah), and we know of no jurist who said so.
Al-Ḥāfiẓ al-Suyūṭī (may Allah have mercy on him) wrote a dedicated treatise on the subject titled al-Minḥah fī al-Subḥah, printed within al-Ḥāwī li’l-Fatāwī (vol. 4–6).
Shaykh al-Islām Imam Ibn Ḥajar al-Haytamī (may Allah have mercy on him) was asked: Does the subḥah have a basis in the Sunnah? He replied: “Yes, and al-Ḥāfiẓ al-Suyūṭī wrote on this. Among the evidence is what is authentically reported from Ibn ʿUmar (may Allah be pleased with them both): ‘I saw the Prophet (peace and blessings be upon him) counting tasbīḥ on his hand.’ Ibn Abī Shaybah, Abū Dāwūd, and al-Tirmidhī also narrated: ‘Hold fast to tasbīḥ, tahlīl, and taqdīs, and do not be heedless, lest you forget the affirmation of Allah’s oneness (tawḥīd). Count them on the fingertips, for they will be questioned and made to speak.’ Counting tasbīḥ with pebbles, date pits, and a knotted string has also been reported from a group of the Companions and those after them. Some scholars held that counting on the fingertips is better than the subḥah, based on the ḥadīth of Ibn ʿUmar. Others distinguished, saying: if the one reciting is safe from miscounting, counting on the fingertips is better; otherwise the subḥah is better.” [al-Fatāwā al-Fiqhiyyah al-Kubrā, Vol.1/p.152]. And Allah Almighty knows best.

What are the conditions that must be met for the 'aqīqah to be valid?

All praise is due to Allah, and may peace and blessings be upon our Master, the Messenger of Allah.
The 'aqīqah is like the recommended uḍḥiyyah in terms of the type of animal, its age, and its required characteristics — since it is a recommended slaughter and therefore resembles the uḍḥiyyah in its rulings.
It is agreed upon without any difference of opinion that the 'aqīqah is not valid with any animal other than livestock (al-na'am — camels, cattle, and sheep). Likewise, an animal with a disqualifying defect — such as obvious illness, lameness, or blindness in one eye — does not suffice, as has previously been explained in the rulings of the uḍḥiyyah. And Allah Almighty knows best.

See More