Articles

The Catalyst for Ramadan's Change
Author : Dr. Mufti AbdulHakim Tawfeeq
Date Added : 22-10-2024

The Catalyst for Ramadan's Change

 

All praise is due to Allah, The Lord of all Worlds, Who changes and does not change, Who alters and is not altered. May the peace and blessings of Allah be upon the one who came with a path toward positive change, our master and beloved Prophet Muhammad, and upon his noble family and pure companions.

Undoubtedly, the principle of change in an individual’s life, and thus in society, is firmly established in the religion of Allah and is deeply rooted in the elevated Islamic education. This occurs through the ability granted to individuals to change what is within themselves. When individuals change themselves for the better, it leads to the betterment of society as a whole.

Change begins and emanates from within, that is, within the self. It starts by transforming one's beliefs, values, principles, and thoughts. When this transformation aligns with what pleases the Lord, it reflects on the external behavior of the individual, and consequently, on society. Thus, the transition occurs from one state to another, from the reality we live in to the ideal state we aspire to.

The most significant factor in changing oneself is faith when it firmly resides in the heart. It prepares the soul to accept principles, no matter the duties, sacrifices, or challenges they entail. It changes the objectives, means, direction, behavior, tastes, and standards, making them different from what they were before.

How does Ramadan contribute to the desired change?

No one can deny the significant impact Ramadan has on the change we seek, through the following points:

1. Taqwa (Consciousness of Allah): Fasting during Ramadan plays a key role in creating and strengthening taqwa. The Qur'anic verse explicitly states that the purpose of fasting is to achieve taqwa, it states (What means): "O you who have believed, fasting is prescribed for you as it was prescribed for those before you, that you may become righteous." [Al-Baqarah/183].

2. The motivational factors in Ramadan: Ramadan provides a spiritual atmosphere that encourages one to rise and pursue positive change. The hadiths of the Prophet (peace be upon him) emphasize the rewards of fasting and those who fast, such as the forgiveness of past sins, the acceptance of prayers, entry through the gate of Rayyan, and the many other opportunities for good deeds. During Ramadan, the hearts turn to Allah, the rebellious jinn are chained, the gates of Paradise are opened, the gates of Hell are closed, Laylat Al-Qadr (the Night of Decree) is present, and the opportunity for freedom from Hellfire is granted. Are these not enough to urge people to hasten toward good deeds, compete in coming closer to Allah, and abandoning sins and desires?

3. Willpower and patience in Ramadan: Willpower is crucial for change, and Ramadan serves as a school that teaches practical discipline in willpower and patience. Through fasting, Muslims learn to endure hardship, build resilience, and train themselves to obey Allah’s commands and control their desires for an entire month. They graduate from this intensive course successful and victorious in their struggle against their own souls, ready to channel their energy and talents toward fighting their enemies. After Ramadan, they are capable of abandoning what is forbidden and disliked habits.

4. Adopting good deeds and noble morals: Ramadan is a station where people recharge their commitment to good deeds, such as being diligent in the five daily prayers. Many who previously neglected or delayed their prayers, or failed to attend them in congregation, find themselves, during Ramadan, praying with the congregation, frequenting mosques, and filling them with remembrance, recitation of the Qur’an, and night prayers (Taraweeh). From a moral perspective, Ramadan is an opportunity to abandon vices such as selfishness and stinginess.

5. Repentance and turning to Allah in Ramadan: Many sinners seize the opportunity in Ramadan to repent, return to their Lord, and rush toward righteousness, declaring their repentance to their Creator.

In conclusion, those who fast and stand in prayer during Ramadan, with faith and seeking Allah's reward, will find their lives renewed. The positive change they experience will be achieved, and the most important thing afterward is to maintain it, remain steadfast, and strive to increase it in the coming days.

May Allah grant us success in making the most of Ramadan and in experiencing true and lasting change.

 

The published article reflects the opinion of its author

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Summarized Fatawaa

What is the ruling of Islamic Law on following the actions of the imam in prayer and how this following is achieved?

Praise be to Allah, and peace and blessings be upon our master, the Messenger of Allah.
The follower (ma'mum) is required to follow his imam in the actions of the prayer. This "following" (mutaba'ah) means that the follower performs each action of the prayer after the imam has begun it but before he has finished it. For example, the follower bows (in ruku') after the imam has reached the position of bowing, then rises after the imam has risen. The Prophet, peace and blessings be upon him, said: "The imam is only appointed to be followed, so when he says the takbir, say the takbir; and when he bows, then bow; and when he prostrates, then prostrate" (agreed upon, i.e., reported by both al-Bukhari and Muslim).
It is stated in Mughni al-Muhtaj (1/505): "Among the conditions of valid congregational prayer (iqtida') is following the imam in the actions of the prayer... meaning that following the imam is obligatory in the physical actions of the prayer, not in its verbal utterances... Complete following (kamal al-mutaba'ah) is achieved when the follower's beginning of an action comes after the imam's beginning of that same action, while the follower's beginning of the action precedes the imam's completion of it" — end of quote, with slight paraphrasing.
And Allah, the Exalted, knows best.

What is the ruling on the prayer of one who said "Subḥāna Rabbiya al-ʿAẓīm" in prostration (*sujūd*) and forgot to correct it?

 

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah.
Saying “Subḥāna Rabbiya al-ʿAẓīm” in bowing (rukūʿ) and “Subḥāna Rabbiya al-Aʿlā” in prostration (sujūd) is one of the hayʾāt (non-essential sunnahs) of the prayer. Whoever omits it, whether deliberately or by forgetfulness, or replaces it with another remembrance (dhikr), his prayer is valid and he does not perform sujūd al-sahw. Shaykh al-Islām Imam al-Nawawī (may Allah have mercy on him) said: “Our school holds that one does not prostrate for omitting the audible or silent recitation, the tasbīḥ, and the rest of the hayʾāt.” [al-Majmūʿ, Vol.4/p.127]
If he performs sujūd al-sahw for something that does not call for it, his prayer is invalidated, because he introduced a prostration of forgetfulness without a cause, and he must repeat the prayer. The exception is one who did so out of forgetfulness or ignorance, whether because he recently entered Islam or because he lives far from scholars; he is excused and his prayer is not invalidated.
It is stated in Mughni al-Muḥtāj (Vol.1/p.417): “It is stated in al-Anwār: If he does something that does not call for sujūd al-sahw, thinking that it does, and then prostrates, his prayer is not invalidated if he is ignorant because he recently entered Islam or because he is far from scholars.”
Since this issue is hidden from the laity, as it is among the subtleties of knowledge, and the laity 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 the issue is not invalidated. As for after knowing it, the prayer is invalidated.
Whoever realizes while still in the prayer that his prostration was out of place, it is sunnah for him to perform sujūd al-sahw. And Allah Almighty knows best.

What is the ruling on someone who combines two prayers as an early combination (jam‘ taqdīm), and then arrives at his place of residence during the time of the second prayer — is he obligated to repeat it?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah ﷺ.
Whoever combines Ẓuhr and ‘Aṣr while traveling — that is, before he has reached the built-up boundaries of his hometown [upon returning] — his combination (jam‘) of the two prayers remains valid, even if he arrives at his place of residence before the time for the second prayer has actually begun. This is because the combination was already validly completed with its proper conditions fulfilled, and he is not obligated to repeat the second prayer [upon arrival].
A traveler is permitted to make use of the concessions of shortening (qaṣr) and combining (jam‘) prayers once the distance of travel reaches (81 km) or more, provided that his journey is a permissible one, and that he begins shortening and combining only after actually setting out on the journey and passing beyond the built-up limits of the city in which he resides. And Allah, the Exalted, knows best.

Is it permissible for a praying person to make supplication in each Sajdah (a prostration) of obligatory prayer?

It is permissible for a praying person, whether praying individually, or in congregation, to make supplication during Sujood (prostration) in obligatory, or voluntary prayers. However, it is disliked for the Imam to do so since he is required to spare the prayer performers any sort of hardship, unless he is leading a certain group who don`t mind him extending the prayer.