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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

Does the use of suppositories, enemas, or hemorrhoid creams affect the validity of fasting?

Enemas and suppositories inserted through either of the two private passages invalidate the fast. This ruling is based on the statement of Ibn Abbas (may Allah be pleased with him): "Breaking the fast occurs from what enters (the body), not from what exits." [Reported by Al-Bayhaqi in As-Sunan Al-Kubra]
His generalization regarding anything entering the body indicates that it invalidates fasting, whether it is nutritious or not, as even non-nutritious substances resemble food in form.
It is recommended to use them before Fajr or after Iftar. However, if a person must use them while fasting, they should continue refraining from food and drink for the rest of the day and make up for that day later.

A man led the people in prayer as imam, and at the end of the prayer he performed a prostration of forgetfulness (*sujūd al-sahw*) because he had omitted a short *sūrah* after al-Fātiḥah. What is the ruling on his prayer and that of those praying behind him?

 

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah.
According to the Shāfiʿī school, it is sunnah to recite a sūrah after al-Fātiḥah in the prayer. One who omits it has a valid prayer, and no prostration of forgetfulness (sujūd al-sahw) is prescribed for omitting it. If someone performs sujūd al-sahw for its omission while knowing the ruling and remembering it, his prayer is invalidated. But one who is ignorant of the ruling, or who did so out of forgetfulness, his prayer is not invalidated, because this is among the matters that are obscure to people, and ignorance of it is not restricted to those who recently entered Islam.
Shaykh al-Islām al-Shams al-Ramlī said in Nihāyat al-Muḥtāj ilā Sharḥ al-Minhāj (Vol.2/p.70): “The remaining sunnahs are not compensated for by prostration, such as the remembrances (adhkār) of bowing and prostration, that is, the opening supplication (duʿāʾ al-iftitāḥ) and the sūrah, in accordance with the base rule, because they are not of the same nature as what has been reported [as compensable]. If one prostrates for any of them deliberately, his prayer is invalidated, unless he is excused due to ignorance. As for the objection raised that the ignorant person does not know that sujūd al-sahw is prescribed, and whoever knows it knows its place, this is refuted by denying such a necessary connection, for the ignorant person may hear only that sujūd al-sahw is prescribed before the salām, and so assume that it applies to every sunnah and is not restricted to its prescribed place.”
This is among the matters that are obscure, in which the mukallaf is excused for ignorance, as stated by al-Shabrāmallisī in his Ḥāshiyah ʿalā Nihāyat al-Muḥtāj (Vol.2/p.70).
However, if the imam prostrates, and the follower (maʾmūm) presumes that his imam’s prostration is for a reason for which one does not prostrate, it is not permissible to follow him in it, so long as the follower knows the ruling.
Accordingly, the prayer of one who did not recite a sūrah after al-Fātiḥah is valid, and sujūd al-sahw is not prescribed for it. Whoever prostrates out of ignorance or forgetfulness, his prayer is valid, because this is among the issues hidden from the general public. But whoever prostrates while knowing the ruling and remembering it, his prayer is invalidated. And Allah Almighty knows best.

Does sacrificing one sheep avail for the entire household?

In the Name of Allah, and may peace and blessings be upon our Master, the Messenger of Allah.
 
Offering an Udhiyah (sacrificial offering) is a communal Sunnah (Sunnah Kifayah) for members of the same household, provided that their financial maintenance is undertaken by a single provider. By "communal Sunnah," we mean that when one person performs it, the religious recommendation is fulfilled on behalf of the entire household, though the spiritual reward itself belongs uniquely to the one who offered it.
 
Therefore, if any member of the household performs the sacrifice—even if it is someone who is not legally responsible for the household's expenses, such as the wife or one of the children—the recommendation is fulfilled for everyone in that home. However, the reward does not automatically extend to the other members unless the person offering the sacrifice explicitly intends to share the reward with them—similar to how performing a funeral prayer (Janazah) fulfills the communal obligation for everyone, yet the specific reward is earned by those who actually prayed.
 
Additionally, a single sacrifice is sufficient for a man who is married to more than one wife. And Allah the Almighty Knows Best.

Must a woman seek her husband's permission to fast a make up fast (qada)?

● If there is ample time to make up for the missed fasts, a woman should seek her husband's permission before fasting.
● However, if the time is running out—such as when only the remaining days of Sha'ban are sufficient to complete the qada—she does not need his permission and must fast, because Allah’s command takes precedence over the husband's consent.