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Some Secrets of Fasting
Author : Dr. Hassan Abu_Arqoub
Date Added : 24-03-2025

Some Secrets of Fasting

 

The month of Ramadan comes once every year, and there is no doubt that it enjoys a great status. It is one of the five pillars upon which Islam is built. So, what is the secret behind the lofty position that this month holds?

To answer the above question, we must reflect on the meaning of fasting, which is abstaining from things that break the fast from dawn until sunset along with intending to fast. The main things that break the fast are food, drink, and marital relations.

So, is the purpose to make a person suffer by abstaining from what they are accustomed to, such as eating and drinking during the day? The answer is, of course not. Allah, the Most High, is Merciful to His servants; He bestows His mercy and kindness upon them. He does not intend to make them suffer, for He is entirely self-sufficient and not in need of them.

However, abstaining from food and drink during the day in Ramadan carries a number of important messages, the most notable of which are:

Feeling the blessings of Allah: A person does not truly realize the greatness and value of a blessing until they lose it. Through fasting, a person voluntarily experiences the absence of these blessings, which allows them to recognize their worth due to the natural need for them. This, in turn, positively impacts their behavior by fostering respect for the blessing, appreciation for it, and a commitment to preserving it. This reinforces the principle of maintaining wealth in any form and by any means.

Moreover, the feeling of empathy for the poor and the needy, who may have endured long nights of hunger, is strengthened. The fasting person, by experiencing hunger, enters into the emotional state of the hungry poor. This leads the wealthy fasting individual to feel more inclined to help their impoverished brothers and sisters, as they have tasted the hardship of hunger themselves. This reinforces the principle of social solidarity.

It is also clear that abstaining from food and drink during the day in Ramadan strengthens the self-discipline of believers. By refraining from what is permissible, it encourages the self to refrain from what is forbidden. Maintaining the fast, even when one has the ability to eat, trains the soul to exercise self-control, demonstrating the importance of self-monitoring in keeping away from that which Allah has forbidden.

From all that has been discussed, we can see that fasting has a profound philosophy in the life of both the individual and society. Preserving blessings, social solidarity, and self-monitoring are some of the key principles that individuals embody and that hold the community together.

Additionally, when a person experiences hunger, thirst, and an empty stomach, they naturally become more restless and receptive to wisdom. This makes them present in their worship and more closely connected with their Creator, thus making fasting nourishment for the soul.

The fasting person cannot achieve these benefits if they eat to excess. If they overindulge at Iftar and Suhoor, they may suffer from discomfort during the day. In this case, fasting loses its intended meaning, which is something we must be cautious of.

In conclusion, I ask Allah, the Almighty, to accept from us and from you all righteous deeds.

The published article reflects the opinion of its author

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Summarized Fatawaa

What is the meaning of the Prophetic statement that a boy is held in pledge (murtahan) for his 'aqīqah?

All praise is due to Allah, and may peace and blessings be upon our Master, the Messenger of Allah.
The first interpretation: That if the boy dies in infancy without an 'aqīqah having been performed on his behalf, he will not intercede for his parents on the Day of Resurrection. This is the position of Imam Aḥmad ibn Ḥanbal, and Imam al-Khaṭṭābī concurred with him, stating: "The finest of what has been said regarding this matter is the position adopted by Aḥmad ibn Ḥanbal." — [Fatḥ al-Bārī by Ibn Ḥajar,{Vol.9/P.594]
The second interpretation: That the child is likened to a pledged object (marhūn) — one from which full benefit and enjoyment cannot be derived until it is redeemed. A blessing is only made complete upon the one blessed when they fulfil the obligation of gratitude (shukr), and the prescribed expression of gratitude for this particular blessing is what the Prophet ﷺ established as Sunnah — namely, the slaughtering of the 'aqīqah on behalf of the newborn as an act of thankfulness to Allah the Almighty and as a supplication for the wellbeing and safety of the child. This is the position of Mullā 'Alī al-Qārī. See: [Mirqāt al-Mafātīḥ Sharḥ Mishkāt al-Maṣābīḥ, Vol.7/P.2688]
And Allah Almighty knows best.

What is the ruling on selling sacrificial animals (udhiyah) described with specific attributes and authorizing an agent to slaughter them?

Praise be to Allah, and peace and blessings be upon our Master, the Messenger of Allah.
 
Selling sacrificial animals (udhiyah) that are described with specific attributes is permissible. This falls under the category of a salam sale (forward sale) if conducted using the terminology of salam, and under the category of a regular sale if not using the terminology of salam.
 
As for authorizing the seller to slaughter the sacrificial animal, the basic principle is that it is permissible, because the agent (wakil) stands in the place of the principal (muwakkil) in achieving his objective. This is a contract that the principal (the buyer) is entitled to perform himself, so authorizing another (the seller) to do so on his behalf is valid.
 
However, it is a condition for authorization to slaughter that the intention (niyyah) is present either at the time of slaughter or at the time of handing over the sacrificial animal to the agent. The basic principle is that the sacrificial animal must be specifically designated, as it is an act of worship. It is not required to designate it at the time of slaughter; rather, it is valid to do so before that.
 
It is permissible for the principal either to delegate the intention to the agent or to formulate it himself when authorizing the agent to slaughter. However, the sacrificial animal must be designated, even if at the time of slaughter, by the agent.
 
It is obligatory to designate the sacrificial animals so that each person offering a sacrifice receives his own specific animal. Therefore, charitable organizations and companies must take this into consideration and establish a specific mechanism that ensures no mixing of sacrificial animals occurs, so that each person offering a sacrifice receives his own designated animal. And Allah Almighty knows best.

How does the person praying  perform the prostration (Sujud)?

Praise be to Allah, and peace and blessings be upon our Master, the Messenger of Allah.
 
It is an act of Sunnah for the person praying to descend for prostration (Sujud) by placing their knees first, then placing their hands on the ground, and then placing their nose and forehead simultaneously. It is obligatory that the toes of the feet be on the ground, directed towards the Qibla. And Allah the Exalted 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.