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

My brother works in a conventional bank and gave me one of the gifts distributed to bank employees — what is the ruling on accepting it?

All praise is due to Allah, and peace and blessings be upon our master the Messenger of Allah ﷺ.
There is no objection to accepting such gifts, because the physical gift itself does not carry any inherent prohibition — unlike stolen property. Sin does not transfer or extend to the one who receives the gift, for Allah the Almighty says {what means}: "And no bearer of burdens shall bear the burden of another." [Al-Anʿām/164]
The evidence for this is that the Prophet ﷺ himself ate from the food of the Jews, conducted transactions with them, and purchased from them — and it is well known that their wealth was intermingled with ribā. Similarly, the wealth of conventional ribā-based banks is a mixture of the lawful and the unlawful.
Ibn Ḥajar al-Haytamī, may Allah have mercy upon him, states: "It is not forbidden to transact with one whose wealth is predominantly unlawful, nor to eat from it — as al-Nawawī affirmed in al-Majmūʿ." [Tuḥfat al-Muḥtāj, Vol. 9/P.389] And Allah the Almighty knows best.

Is it permissible for a wife to leave her house without asking her husband?

It is impermissible for the wife to leave her house without asking her husband except for a sound reason.

Does passing wind, from the anus without a smell, invalidate prayer?

If a person is certain of having passed wind even if it was with no smell, then both his/her ablution and prayer are invalidated, thus he/she should remake ablution and re-perform prayer.

What is the ruling on praying seated due to severe obesity, given that I experience hardship in performing the prayer — especially when rising from the ground after sujūd to perform the next rak‘ah?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah ﷺ.
Standing, when one is able to do so, is a pillar of the prayer. However, whoever would experience severe, intolerable hardship, or fears harm to himself or to a limb due to obesity, or finds that standing causes him to lose his khushū‘ (humble focus and concentration) in prayer, then there is no objection to his praying seated on a chair or on the ground, performing rukū‘ (bowing) and sujūd (prostration) through gesture — provided that the gesture for sujūd is made lower than that for rukū‘. Whoever is able, at any point, to properly perform any one of these pillars, is obligated to perform it in full; for omitting it is a concession that applies only in cases of genuine inability. The Prophet ﷺ said: "When I command you to do something, do of it whatever you are able." (Related by al-Bukhārī). As the scholars of fiqh have established: what remains possible is not waived on account of what is difficult.
The criterion for determining genuine inability, as chosen by Imam al-Ḥaramayn al-Juwaynī (raḥimahullāh), is that the worshipper experiences hardship that causes him to lose his khushū‘.
As for voluntary (nafl) prayer, there is no objection to performing it while seated, even if one is able to stand. However, rukū‘ and sujūd must still be performed [in their proper physical form] by anyone who is able to do so. And Allah, the Exalted, knows best.