Mozaik Islam

Then after: This is a brief exhortation on the excellence of fasting in the month of Ramadan and getting up at nights for worship during it, as well as the benefit of competing in it in good deeds; besides, there is also an elaboration of certain vital rules of this fasting that might not have come in the knowledge of some people.

It is an established fact that Allah’s Messenger (peace be upon him) used to inform his Companions about the commencement of Ramadan and he (peace be upon him) also used to tell them that the month of Ramadan is a month in which the doors of Rahmah (grace) and doors of Jannah (Paradise) are opened; while doors of Jahannam (Hell) are closed; and during that period the devils are tied. The Prophet (peace be upon him) said:

“When it is the first night of Ramadan, the doors of Jannah (Paradise) are opened and none of them is closed; and the doors of Jahannam (Hell) are closed and none of them is opened; the devils are tethered; and a caller calls saying: ‘O those who seek righteousness, get closer; O those who seek evil, be you at a loss; it is upon Allah to bar (Hell) fire,’ and that will happen every night of Ramadan.”

The Prophet (peace be upon him) also said:

“Ramadan has come to you, the month of Barakah (blessings); Allah covers you during the month, descends Rahmah (grace), removes sins and answers the invocations. Allah sees (in this month) your competitions (for good deeds) and so He boasts to the angels about you. Show Allah what is better (than this) by yourselves; verily the wretched are those debarred from Allah’s Rahmah (grace)”.

And the Messenger (peace be upon him) said:

“Whoever fasts in Ramadan with firm belief and expecting reward on it, his previous sins are forgiven; and whoever gets up in the nights of Ramadan to worship, with firm belief and expecting reward on it, his previous sins are forgiven; and whoever gets up at nights of Qadr during Ramadan with firm belief and expecting reward on it, his previous sins are forgiven.”

The Messenger (peace be upon him) said that Allah says:

“All the deeds of Adam’s sons (people) are for them, and the reward of good deeds is multiplied ten times to seven hundren times, except Saum (fasting) which is for Me. And I will give the reward for it. He has left his food, drink and desires for My sake; there are two pleasures for the person observing Saum, one at the time of breaking his Saum and the other at the time when he will meet his Lord, and the smell coming out from the mouth of a person observing Saum is better with Allah than the aroma of musk.”

There are various Ahadith on the benefits of fasting in Ramadan and worshipping at nights therein.

So a believer should seize this opportunity in which Allah has bestowed grace upon the believers. So they should aspire to obey Allah, shun bad deeds and should work hard in performing what Allah has made obligatory on them, particularly offering the five prayers, for, these are the pillars of Islam and the foremost obligation after the two testimonies. It is therefore an obligation upon Muslims (male or female) to establish them and perform them in their right times with submissiveness and composure.

Among the most important obligations regarding prayers (Salât) upon men is performing them in congregation in the houses of Allah (Masjid) in which Allah has enjoined that His Name be remembered; as He says in His Noble Book:

“And offer prayers perfectly (Iqamat-as-Salât) and give Zakât and Irka’ (i.e. bow down or submit yourselves with obedience to Allah) along with Ar-Raki’in.” (2:43)

Allah also says:

“Guard strictly the (five obligatory) prayers especially the middle (i.e. the best) (Asr) prayer. And stand before Allah with obedience (and do not speak to others during prayers).” (2:238)

And He said:

“Successfull indeed are the believers. Those who offer their prayers with all solemnity and full submissiveness.” (23:1, 2)

He also said:

“And those who strictly guard their (five compulsory congregational) prayers (at their fixed stated hours). These are indeed the inheritors who shall inherit Firdaus (Paradise). They shall dwell therein forever.” (23: 9-11)

The Prophet (peace be upon him) said:

“The difference between us (Muslims) and them (Kuffar) is prayers and whosoever leaves prayer is disobedient (infidel).”

Next to Salât (prayers) in importance is to pay Zakât, as Allah says:

“And they were commanded not, but that they should worship Allah, and worship none but Him Alone (abstaining from ascribing partners to Him), and offer prayers perfectly (Iqâmat-as-Salât) and give Zakât and that is the right religion.” (98:5)

Allah further says:

“And offer prayers perfectly (Iqâmat-as-Salât), and give Zakât and obey the Messenger (Muhammad (peace be upon him) ) that you may receive mercy (from Allah).” (24:56)

The Qur’ân and the Sunnah of the Messenger (peace be upon him) have described that whoever does not pay Zakât over his wealth, shall be punished on the Day of Resurrection.

The most important issue in Islam after prayers and Zakât, is fasting during Ramadan which is one of the five pillars of Islam as mentioned in the Hadith of the Prophet (peace be upon him):

“Islam is based on five (pillars): To testify that there is no God except Allah, and Muhammad is the Messenger of Allah; To offer Salât (prayer); To pay Zakât (obligatory charity); To observe Saum (fasts during the month of Ramadan) and; To perform Hajj (pilgrimage to Makkah).”

A Muslim should protect his/her fasting and waking up for worship at nights, from all that Allah has forbidden, be it in deeds or in uttering, because the purpose of fasting is to obey Allah (Subhanahu wa ta’ala) and glorify His sanctities and fight the self against its desires in obeying his Lord, and get the self accustomed to abstaining from what Allah has forbidden, as the fasting does not mean merely abstaining from eating and drinking the things that break fast. In this sense Allah’s Messenger (peace be upon him) has also said in an authentic Hadith:

“Fasting is shield; so when it is a day of fasting one should not indulge in obscene behaviour or glamour, or shout about; if any one quarrels with him or engages him in fight, he should say: ‘I am fasting’.”

The Prophet (peace be upon him) further said in an authentic Hadith:

“Whosoever doesn’t abstain from false utterings, obscene deeds and absurd acts, Allah does not care for his abstaining from eating and drinking.”

What we learn from all the above reports and from various others, is that it is a must for a fasting person to abstain from all that Allah has forbidden and strictly guard and observe what Allah has made compulsory for him to do. Then, in this way he will get forgiveness, protection from the Fire, and acceptance of his fasting and Qiyam (i.e. night prayers).

There are other issues which may be not clear or unknown to the people

One of them is: a person should fast with firm belief and intention of reward; and not as a show-off or for reputation, or in imitation of other people; rather he should fast on the basis of his belief that Allah has made it obligatory for him to fast, and in hope of reward from Allah. Likewise, passing the night in prayer should be done with full confidence and in the hope of reward for it; and not for any other reason. In this sense, the Prophet (peace be upon him) said:

“Whoever fasts in Ramadan with firm belief and hope of reward, gets his past sins forgiven. And whoever stood for prayer at night with firm belief and in hope of reward, gets his past sins forgiven; and whoever stood for prayer at the nights of Qadr (Decree) with firm belief and in hope of reward, gets his past sins forgiven.”

There are certain problems which some people face during their fasting like being wounded, or nose-bleeding, or vomiting or devouring water or petrol through his throat unintentionally; all these things do not vitiate fasting: and whoever vomits intentionally will vitiate his fasting: this is in line with the Hadith:

“Whoever vomits unintentionally, his fast is not disrupted, but whoever vomits intentionally, his fast is disrupted and he has to make it up.”

The person who is Junub (impure after sexual intercourse) and has delayed taking bath up to dawn, should observe fast. Similarly, the woman whose menstrual or labour bleeding has ceased to come before dawn and she delays in taking bath up to the dawn, she should also observe fast. The delay in taking bath up to the dawn to purify oneself from cultic impurity, is not prohibitive for fasting. However, one (he or she) should not delay oneself from purification up to sunrise; rather one (he or she) should purify oneself and pray Fajr Salât before sunrise.

Moreover, a man should be prompt enough in this regard so that he may join the congregation for Fajr Salât.

Among the things which do not disrupt fasting are: blood analysis and injection, if it (the injection) is not intended for (intravenous) feeding or nourishment. However, if possible, it is better to delay it (i.e. injection) till night. The Prophet (peace be upon him) said:

“Leave whatever you doubt in, for that in which you do not doubt.”

And the Prophet (peace be upon him) also said:

“Whoever guards himself against suspicion, saves his Faith and honour.”

Furthermore, among the issues regarding which the people are negligent is the composure in Salât (prayers), be it the obligatory prayers or supererogatory ones: there are authentic Ahadith which prove that composure is one of the pillars of prayers and a prayer is not perfect without it. The composure consists in calmness and solemnity in Salât and not to make hurry in the postures of Salât till the vertebral columns are set right. Many a people pray in Tarawih prayer in a manner that they do not understand it nor are they tranquil in it. They actually move hurriedly back and forth like pecking. Such prayer is imperfect and the person praying does not get reward for it.

Another point regarding which people have misconception is the number of Raka’at for Tarawih prayer: some people think, it is not proper to perform Tarawih prayer less than twenty Rak’a; others think, it should not go beyond eleven or thirteen Rak’a. All these are mere thoughts or guessworks on wrong premise; actually they are all mistakes that contravene all the proven facts.

There are Sahih Ahadith of Allah’s Messenger (peace be upon him) to the effect that the night prayer is unlimited and hence no limitation as to the Rak’a’, can be imposed upon it. Rather it is proven that the Prophet (peace be upon him) used to pray at times 11 Rak’a, at times 13 Rak’a, and at times he prayed less than these during Ramadan and also in other days. When he (the Prophet (peace be upon him) ) was asked about the prayers at night he answered:

“The night prayer should be offered by twos; and when one is afraid of approaching the dawn, he should pray one Rak’a; it will be the Witr for all the Rak’a prayed before.” (Al-Bukhari, Muslim)

So the Prophet (peace be upon him) actually did not limit the Rak’a for the night prayer, neither in Ramadan nor in any other period of the year; so on this basis the Companions (may Allah be pleased with them) in the period of Umar (may Allah be pleased with him) used to pray at times 23 (twenty-three) Rak’a or at times 11 (eleven). And all these are proved from Umar (may Allah be pleased with him) and the Companions in his lifetime.

And also some of the Salaf (pious predecessors) used to pray in Ramadan, 36 Rak’a and 3 Rak’a as Witr as well, and some others prayed 41. This fact was mentioned by Sheikh-ul-Islam Ibn Taimiyah (may Allah have mercy on him) and also by other learned people. Ibn Taimiyah also mentioned that the issue contains wide scope: it is better to reduce the number of Rak’a for the one who prolongs the recitation, bowing (Ruku’) and prostration; and for the one who shortens the recitation, bowing and prostration, it is better to increase the number of Rak’a.

According to the Prophet’s practice it is better to pray either eleven or thirteen Rak’a either in Ramadan or in other days, since these are the numbers of Rak’a the Prophet (peace be upon him) performed most of the times, and because it is most convenient for the performers of prayers and it carries solemnity and tranquillity; and whoever exceeds this number, is not liable to be objected or blamed. Again, it is better for the one who prays with the Imam, not to leave him until he finishes the prayer and this is in line with the Hadith of the Prophet (peace be upon him):

“Verily, if a man stands with the Imam during Tarawih prayer till the Imam finishes the prayer, he will get the reward of standing whole night in prayer.”

It is desirable for all Muslims to strive during this holy month of Ramadan with all kinds of worship like supererogatory prayers, reciting Qur’ân with meditation and understanding; most frequently reciting Tasbih,(1) Tahlil,(2) Tahmid,(3) Takbir,(4) Istighfar,(5) and other supplications as mentioned in Shari’ah. A Muslim should also enjoin others for good deeds and prevent from forbidden acts; and also call upon people to Allah. He should also be more sympathetical to the poor and needy persons and strive to do good to the parents, and relatives; render hospitality to neighbours and attend the patients etc. This is in line with the already mentioned Hadith of the Prophet (peace be upon him):

“…Allah sees (in this month) your competitions (for good deeds) and so He boasts to the angels about you: Show Allah what is better (than this) by yourselves; verily, the wretched are those debarred from Allah’s Rahmah (Grace).”

The Prophet (peace be upon him) is reported to have said:

“Whoever wants the approachment of Allah in this month (Ramadan) by any of his good deeds is like the one who performs obligatory prayer in other months. And whoever performs an obligatory prayer in this month is like the one who performs seventy obligatory prayers in other months.”

The Prophet (peace be upon him) also said:

“Umrah in Ramadan is like Hajj”– or he said –“like Hajj with me.”

There are numerous Ahadith and traditions which prove the legitimacy of competing and contesting in the various forms of good deeds in the month of Ramadan.

And He is the Watcher; may He guide us and all the Muslims to all the deeds which lead to His Pleasure, and accept our fastings and night prayers, and set right our state of affairs, improve our conditions and protect us from all kinds of trials and afflictions. As we ask Him for the righteousness in our rulers, and to gather them on Truth, and for it He is the Guardian and the Powerful.

Wassalamu Alaikum wa Rahmatullahi wa Barakatuhu.

Pertanyaan:

Seorang laki-laki meninggal dunia, ia tdk mempunyai istri & tdk pula anak, tapi ada keponakan dari saudara kandungnya yg telah meninggal. Apakah keponakan-keponakan itu, baik laki-laki maupun perempuan, mewarisi harta pamannya yg meninggal itu?

Jawaban:

Jika kenyataannya seperti yg disebutkan oleh penanya, maka seluruh warisan itu menjadi hak anak-anak laki-laki saudaranya itu, adapun anak-anak perempuannya tdk mewarisi, demikian menurut ijma’ kaum Muslimin berdasarkan sabda Nabi Shalallaahu alaihi wasalam,

أَلْحِقُوا الْفَرَائِضَ بِأَهْلِهَا فَمَا بَقِيَ فَهُوَ لِأَوَّلِ رَجُلٍ ذَكَرٍ.

“Berikanlah bagian-bagian warisan itu kpd ahli warisnya, adapun selebihnya menjadi hak kerabat laki-laki yg paling dekat hubungannya (dengan si mayat).” (Disepakati keshahihannya).

Karena keponakan-keponakan perempuan itu tdk termasuk ashabul furudh & tdk juga ‘ashabah, tapi termasuk dzawil arham menurut ijma’ para ahlul ilmi.

Ibnu Baz, Fatawa Islamiyah, juz 3, hal. 56.

Pertanyaan:

Saya mewarisi sejumlah harta dari seorang kerabat. Dalam hal ini ikut pula mewarisi seorang putrinya & 2 orang istrinya. Selang beberapa waktu, baru diketahui bahwa yg meninggal itu mempunyai byk utang, namun para ahli waris yg lain enggan ikut melunasi utang-utang tersebut, sementara saya merasa kasihan terhadap yg telah meninggal itu karena kelak akan dimintai pertanggungan jawab di hadapan Allah, maka saya memutuskan utk berbisnis dgn harta yg ada pd saya agar bisa berkembang lalu saya bisa melunasi utang-utangnya, karena utang-utang tersebut melebihi harta yg ada pd saya. Bagai-mana hukumnya?

Jawaban:

Para ahli waris tdk berhak mendapat bagian warisan kecuali setelah dilunasi utang-utang tersebut, karena Allah q telah menyebutkan tentang warisan,

“(Pembagian-pembagian tersebut di atas) sesudah dipenuhi wasiat yg ia buat atau (dan) sesudah dibayar utangnya.”(An-Nisa’: 11).

Karena itu, para ahli waris tdk berhak mendapat apa pun dari harta yg diwariskannya kecuali setelah dilunasi utang-utangnya. Jika harta warisan itu telah dibagikan karena mereka tdk tahu, lalu setelah itu mereka tahu, maka masing-masing mereka wajib mengembalikan harta yg telah diterimanya utk melunasi utang tersebut. Jika ada yg menolak, maka ia berdosa & berarti ia telah berbuat aniaya terhadap si mayat & terhadap pemilik utang.

Jika anda telah melakukan hal tersebut, yaitu anda berbisnis dgn modal harta yg anda peroleh dari warisan tersebut utk mengembangkannya agar bisa melunasi utang-utang si mayat, maka ini merupakan tindak ijtihad, & karena ijtihad ini mudah-mudahan anda tdk berdosa. Lain dari itu hendaknya anda bisa melunasi utang-utang tersebut dari modal pokok yg diwaris-kan itu & dari labanya. Tapi sebenarnya yg anda lakukan itu tdk boleh, karena anda tdk berhak menggunakan harta yg bukan hak anda. Tapi karena itu telah terlanjur anda lakukan dalam rangka ijtihad, mudah-mudahan anda tdk berdosa.

Fatawa Islamiyah, Syaikh Ibnu Utsaimin, juz 3, hal. 49.

Allah (Subhaanahu wa Ta’aala) says:

“O you who believe, fasting has been prescribed for you as it was prescribed for those before you so that you may attain taqwa“,

[Soorah al-Baqarah, Ayah 183].

The Messenger of Allah (sal-Allahu ‘alayhe wa sallam) said:

((Fasting is protection)), i.e. protection from the Fire of Hell,

[The authenticity of this narration has been agreed upon by al-Bukhaaree and Muslim]

And he (sal-Allahu ‘alayhe wa sallam) said:

((Whoever fasts Ramadan with eemaan while believing in its obligation and being hopeful for the reward, all that has preceded of his sins shall be forgiven)),

[The authenticity of this narration has been agreed upon by al-Bukhaaree and Muslim]

Know! O Muslim Brother, that Allah has prescribed fasting, and it is an act of worship which has many benefits, amongst them:

1. Fasting allows the body’s digestive system and the stomach to rest allowing the body to recuperate and strengthen. This is beneficial for many ailments. Likewise, fasting allows the smoker to take a break from smoking and in doing so assists him in abandoning it.
2. Fasting is a purification of the soul, and accustomising it upon good, worship, patience and sincerity.
3. The fasting person feels a sense of equality with the rest of his fasting brothers (and sisters); So he fasts with them allowing for the feeling of sincere Islamic brotherhood to be nurtured. Likewise, he feels hungry, as a result of which he gives charity to his hungry and needy brothers (and sisters).

[Sheikh Muhammad ibn Jameel Zeenoo, Translated by: Abu ‘Abdullaah Mohammed Akhtar Chaudhry]

Protecting the tongue (from evil speech and that which is similar). The Messenger of Allah (sal-Allahu ‘alayhe wa sallam) said:

((Whoever does not abandon evil speech and actions, then Allah is not in need of him having left his food and drink)),
[Transmitted by al-Bukhaaree].

Taking the sahoor (pre-dawn meal); The time of breaking the fast, and (the recommended) supplication. The Messenger of Allah (sal-Allahu ‘alayhe wa sallam) said:

1. ((When any of you break your fast, then do so with dry dates, for indeed it is a blessing. And if you are unable to find dry dates, then water, for verily it is pure)),[Saheeh, transmitted by at-Tirmidhee];
2. At the time if breaking the fast, the Messenger of Allah (sal-Allahu ‘alayhe wa sallam) used to say:((The thirst has gone and the veins are moistened, and the reward is confirmed, if Allah wills)),[Hasan, transmitted by Abu Daawood];
3. And the Messenger of Allah (sal-Allahu ‘alayhe wa sallam) said:((The people will remain in good so long as they hasten to break the fast (at it’s appointed time))),[The authenticity of this narration has been agreed upon by al-Bukhaaree and Muslim];
4. ((Take the sahoor (pre-dawn meal), for indeed in the sahoor there is blessing)),[The authenticity of this narration has been agreed upon by al-Bukhaaree and Muslim]
5. ((Whoever provides (food or water) for a fasting person (to break his fast at the appointed time), then for him is the reward similar to that of his (the fasting person) without any reducing in the reward of the fasting person)),
   [Saheeh, transmitted by al-Bukhaaree]

[Sheikh Muhammad ibn Jameel Zeenoo, Translated by: Abu ‘Abdullaah Mohammed Akhtar Chaudhry]

1. The legal/technical meaning of al-I’tikaaf: It is the confining (of oneself) to the masjid and remaining there with the intention of worshipping Allah (alone).
2. The legislation of al-I’tikaaf: The Scholars are in agreement as to the legality of al-I’tikaaf: ((Because the Prophet (sal-Allahu ‘alayhe wa sallam) used to perform I’tikaaf during the last ten (days and nights) of Ramadan right up until his death, then his wives performed I’tikaaf after him.)), [The authenticity of this narration has been agreed upon by al-Bukhaaree and Muslim]
3. The divisions of I’tikaaf: I’tikaaf is divided into that which is recommended and that which is obligatory. As for the recommended, then it is that which the Muslim performs according to the example of the Messenger (sal-Allahu ‘alayhe wa sallam) during the final ten days and nights of Ramadan. The obligatory I’tikaaf is that which a person has made obligatory upon himself by way of undertaking an oath to do so.
4. The specified time for the I’tikaaf:
   ((When the Prophet (sal-Allahu ‘alayhe wa sallam) intended to perform the I’tikaaf, he would perform the Fajr prayer [i.e. on the morning of the 20th day of Ramadan], then enter the place where he planned to remain during the I’tikaaf)), [The authenticity of this narration has been agreed upon by al-Bukhaaree and Muslim]
5. The conditions of the one performing the I’tkaaf: That he/she be a Muslim, fully aware of his/her faculties, pure from any state of impurity such as janaabah (state of major ritual impurity, i.e. after having had sexual relations), menses and post-partum bleeding.
6. The pillars of I’tikaaf: To confine oneself to the masjid (for a specified time) with the intention of worshipping Allah.
7. That which is permissible for the person performing the I’tikaaf: The following is permissible for the person performing I’tikaaf:
   1. Combing his hair, shaving his head, cutting his nails, maintaining the cleanliness of his body, perfuming himself and wearing the best of garments;
   2. Leaving (the masjid) for an absolute necessity, such as (answering the call of nature by) urinating and passing stools, and eating and drinking if he is unable to find someone to cater for him.
   3. It is required of the person performing the I’tikaaf that he eat, drink and sleep in the masjid making sure to keep it clean.
8. The etiquettes of I’tikaaf: On the authority of ‘Aa.ishah (radhi-yAllahu ‘anhaa) who said:((The (established) Sunnah for the one performing I’tikaaf is that he not visit the sick, nor follow the funeral procession, nor touch or have intercourse with a woman, nor leave (the masjid) except for an absolute necessity; And I’tikaaf is not to be performed except whilst fasting, nor except in the masjid where the jumu’ah prayer is performed.)),[Saheeh, transmitted by al-Bayhaqee and Abu Daawood]
9. That which nullifies the I’tikaaf:
   
   1. Intentionally leaving the masjid for other than an absolute necessity;
   2. mental instability;
   3. intoxication;
   4. menses;
   5. post partum bleeding.

[Sheikh Muhammad ibn Jameel Zeenoo, Translated by: Abu ‘Abdullaah Mohammed Akhtar Chaudhry]

Most of us who are fighting the battle of the bulge have experimented with some form of fasting, like an all fruit fast, a water fast or an sugar-free fast, you name it. But what many may find rather strange and intriguing is a whole nation of people;
be it man or woman, old or young, rich or poor; going completely without food and drink from dawn to dusk for a whole month – Ramadan. What is the significance of Ramadan beyond shortened work hours? Is it not a very harsh practice? Is it merely a time when Muslims sleep and fast and hardly work all day; and eat, drink, enjoy and stay awake all night? What really is the spirit of Ramadan?

Fasting Prescribed in All Religions

In English “fasting” means to abstain from food or from certain kinds of food

voluntarily, as an observance of a holy day or as a token of grief, sorrow, or repentance.

1. This practice can be found in most of the major religions of the world. For example, in Hinduism, fasting in Sanskrit is called upavaasa. Devout Hindus observe fasting on special occasions as a mark of respect to their personal gods or as a part of their penance. Most devout Indians fast regularly or on special occasions like festivals. On such days they do not eat at all, eat once or make do with fruits or a special diet of simple food.
2. For Jews, the day Yom Kippur (“Day of Atonement”) is the last of the Ten Days of Repentance observed on the 10th of Tishri. It is forbidden on that day to eat, drink, wash, wear leather, or have sexual relations. In addition, prohibitions on labor similar to those on the Sabbath are in force.
3. It should also be noted that Moses (peace be upon him) is recorded in the Torah to have fasted. “And he was there with the Lord 40 days and 40 nights, he neither ate bread not drank water.” (Exodus 34:28)For Catholics among Christians, Lent is the major season of fasting, imitative of theforty-day fast of Jesus (peace be upon him). In the fourth century it was observed as six weeks of fasting before Easter or before Holy Week. It was adjusted to forty days of actual fasting in most places in the seventh century.[
4. Jesus (peace be upon him) is recorded in the Gospels to have fasted like Moses.”And he fasted 40 days and 40 nights, and afterward he was hungry.” (Matthew 4:2 & Luke 4:2)It is in this context that God states in the Quran: “O believers! Fasting has been prescribed for you as it was prescribed for those before you in order that you become more conscious of God.” (Quran 2:183)

Among the Best Righteous Deeds

Although in most religions, fasting is for expiation of sin or atonement for sin, in Islam it is primarily to bring one closer to God, as stated in the above-mentioned verse. Since, God-consciousness is the prerequisite for righteousness, great stress is placed on fasting in Islam. Thus, it is not surprising to find that when Prophet Muhammad, may the mercy and blessings of God be upon him, was asked:

“Which is the best deed?” He replied, “Fasting, for there is nothing equal to it.” (Al-Nasa’i)

There are as many levels of fasting as there are facets to being human. Proper fasting should encompass all dimensions of human existence for it to have the divinely intended effect. The following are some of the major levels of fasting:

The Levels of Fasting:

The Ritual Level

This level of fasting requires that the basic rules for fasting be fulfilled, which are

avoiding food, drink and sexual intercourse between dawn and sunset for 29 or 30 days each year. On this level, one is basically following the letter of the laws regarding fasting without particular consideration for the spirit of fasting. It is the entrance level which must be fulfilled for the fast to be Islamicly correct, but the other levels must be added for the fast to have any real impact on the fasting person. Fasting on this level alone will not benefit one spiritually, except from the perspective of submission to divine instructions, if one chooses to follow the ritual consciously and not merely according to tradition. Thus, by itself, the ritual level will not purify one of sin or atone for sin.

The Physical Level

Fasting on the “physical” level causes the fasting person to experience the pangs of

hunger and thirst when the prophetic (Sunnah) way of fasting is observed. Prophet

Muhammad used to consume a very light meal before the dawn (suhoor) and moderate meal (iftaar) to break the fast at sunset, while scrupulously avoiding filling his stomach.

He is reported to have said:
“The worst container a human being can fill is his stomach. A few morsels of food to keep a person’s back straight are sufficient. However, if his desire overcomes him, then let him eat a third, drink a third and leave a third for breathing.” (Ibn Majah)

before beginning the sunset prayer.[5] This level allows the fasting person to

experience the pangs of hunger and thirst and thereby develops sympathy in him or her for those starving and dying of thirst in other parts of the world.

Medical Benefits

On the physical level, some chemicals in the brain that transmit messages and create feelings, called neurotransmitters, are affected by fasting. Fasting encourages the endorphin neurotransmitter system, related to the feeling of well being and euphoria, to produce more endorphins and, in fact, makes us “feel” better. This is similar to the effect of exercise (but without the physical work).It has also been noted by medical experts that fasting improves the physical health in numerous ways. For example, during the fast the body uses up stored cholesterol (fat) that is often deposited in the blood system, as well as in other fatty areas of the body. Thus, it helps to keep the body firm and minimizes the danger of heart attacks. The difference between the ritual level 1 and the physical level 2 is that a person dong only ritual fasting may eat large meals prior to beginning the fast

and immediately upon ending the fast, and thus not feel any hunger or thirst throughout the whole month. However, like level one, if the fasting person does not incorporate the other levels of fasting, the fast will only be physically exhausting. The Prophet said:

“Perhaps a fasting person will gain nothing but hunger and thirst from fasting.”(Ibn Majah)

The Libidinal Level

The sexual instinct and drives (libido) are harnessed on this level of fasting. In these times where the media continually plays on sexual desires to promote and sell products, the ability to control these powerful desires is a plus. Fasting physically reduces sexual desires and the fact that the fasting person has to avoid anything which could stimulate him psychologically helps to further lower the libido. Prophet Muhammad, may the mercy and blessings of God be upon him, said:

“O youths, whoever among you is able to marry let him do so, for it restrains the eyes and

protects the private parts. He who is unable to marry should fast, because it is a shield.” (Saheeh Al-Bukhari)

By restraining oneself from sexual acts which are permissible, the fasting person

makes it easier for himself to restrain himself from forbidden sexual acts when he is not fasting.

The Emotional Level

Fasting on this level involves controlling the many negative emotions which simmer in the human mind and soul. For example, among the most destructive emotions is anger. Fasting helps to bring this emotion under control. Prophet Muhammad, said:

“When one of you is fasting, he should abstain from indecent acts and unnecessary talk, and if someone begins an obscene conversation or tries to pick an argument, he should simply tell him, ‘I am fasting.'” (Saheeh Al-Bukhari)

Thus, on this level, whatever negative emotions challenge the fasting person must be avoided. One must abstain from lewd conversation and heated arguments. Even when one is in the right, it is better to let that right go and keep one’s emotional fast intact. Likewise, the negative emotion of jealousy is reduced, as every fasting person is reduced to the common denominator of abstinence; no one is externally superior to another in this regard.

The Psychological Level

This level helps the fasting person psychologically to control evil thoughts and trains him or her, to some degree, how to overcome stinginess and greed. The Prophet was reported to have said:

“Allah has no need for the hunger and the thirst of the person who does not restrain himself from telling lies and acting on them even while observing the fast.” (Saheeh Al-Bukhari)

In this age of immediate gratification, when the things of the world are used to fulfill human needs and desires almost as soon as they have them the ability to delay gratification is an important skill. What is between immediate gratification and delayed gratification is patience. During the fast, the believers learn patience and the benefits of it.

From a psychological perspective, it is good to be somewhat detached from the things of the world. There is nothing wrong with enjoying a good and full life – in fact, one can and should expect that. However, it is important that people are able to detach ourselves from material things so that they do not become the most important part of their lives.

Fasting gives one the opportunity to overcome the many addictions which have become a major part of modern life. Food, for many people, provides comfort and joy, and the ability to separate oneself from it gives the fasting people the psychological benefit of knowing that they do have some degree of control over what they do and what they do not do.

The Spiritual Level

In order to establish this, the highest and most important level of fasting, the level of God-consciousness, Prophet Muhammad made the renewal of the intention for fasting a requirement before every day of fasting. He was reported to have said:

“Whoever does not intend to fast before Fajr (the dawn) will have no fast.” (Abu Dawud)

The daily renewal of intention helps to establish a spiritual foundation of sincerity

essential for the spiritual cleansing effects of fasting to operate. Sincere fasting purifies and atones for sin, as the Prophet said: “Whoever fasts Ramadan out of sincere faith and seeking his reward from God, his previous sins will be forgiven.”

He was also reported to have said, “From one Ramadaan to the next is atonement for the sins between them.” Sincere fasting brings one closer to Allah and earns a special reward. The Prophet informed that there is a gate in paradise called Rayyaan reserved for those who fast and he also said:

“When Ramadan comes, the gates of Paradise are open.” (Saheeh Al-Bukhari)

Fasting is primarily between the person and God, as no one can be sure that any

person is actually fasting. Because of this intimate aspect of fasting, Allah was quoted by the Prophet as saying: “Every act of Aadam’s descendants is for themselves, except fasting. It is meant for Me alone, and I alone will give the reward for it.” (Saheeh Muslim)

When combined with the previous levels of fasting, this level transforms a person from within. It restores, revives and regenerates the fasting person’s spirituality and radically modifies his or her personality and character. These are the precious products of aheightened state of God-consciousness.

On the first day of the following month, after another new moon has been sighted, a special celebration is made, called Id al-Fitr. A quantity of staple food is donated to the poor (Zakat al-Fitr), everyone has bathed and put on their best, preferably new, clothes, and communal prayers are held in the early morning, followed by feasting and visiting relatives and friends.

There are other fast days throughout the year. Muslims are encouraged to fast six

days in Shawwal, the month following Ramadan, Mondays and Thursdays, and the ninth and tenth, or tenth and eleventh of Muharram, the first month of the year. The tenth day, called Ashurah, is also a fast day for the Jews (Yom Kippur), and Allah commanded the Muslims to fast two days to distinguish themselves from the People of the Book.

While fasting per se is encouraged, constant fasting, as well as monasticism, celibacy, and otherwise retreating from the real world, are condemned in Islam. Fasting on the two festival days, Id al-Fitr and Id al-Adha, the feast of the Hajj, is strictly forbidden.

[By: Dr Bilal Philips]

The taraweeh is a special prayer performed in congregation. It is quite long, lasting about an hour to an hour and a half. It is performed every night of Ramadan, and in it most of the Imams, or prayer leaders, seek to complete the recitation of the entire Quran. In it Muslims pray to their Lord, standing, bowing and prostrating to Him, and gain the opportunity to listen to the Quran in its entirety, listening to its verses in a melodious voice as if they were being revealed then and there. Mosques with more proficient recitors tend to fill quickly, so worshippers arrive earlier than the stated time to reserve their place. Some mosques have over a thousand worshippers who come from all over the city to attend. Indeed it is an experience one awaits an entire year to experience. The taraweeh prayer is a means of forgiveness, as the Prophet said:”Whoever stands the night in prayer in Ramadan believing in God and seeking His reward, all his previous sins will be forgiven.” (Saheeh Al-Bukhari)

Worshippers listen to the Quran being recited in prayer and ponder over its meanings, and the voice of the Imam has much to do with the effect it has on people. In various mosques, it is not rare to see people crying while listening to its verses, verses which speak of the blessings of God, His Mercy and Love, His Paradise which He has reserved for the patient believers, as well as verses which speak about the sufferings of Hell. The Quran is a revelation which speaks to each individual, and thus each individual feels that God is directly addressing him when he hears it. Thus the feelings which arise while listening to its recitation is truly incomparable and indescribable.

At the end of the taraweeh prayer, the Imam and the congregation raise their hand in supplication to God for themselves and for the Muslims, asking God to forgive their sins, give them strength to practice their faith and remain firm, enter them into Paradise, to cure the sick, to forgive those who have already passed away, and all other good things of this world and the next. They also ask God to save them from the punishment of the day of Judgment, to ease their account on that day, and also to ease the sufferings of their brethren throughout the world. It is not uncommon to find the majority of the congregation in tears begging their Lord. Indeed the taraweeh prayer is one of the highlights of Ramadan and plays a great role in giving inspiration to and the rectitude of the Muslims.

After the taraweeh, Muslims return to their homes and eat dinner, and then retire to bed in preparation for their early rise for the predawn meal.

As one can see, Ramadan is a month in which various kinds of worship are performed to God. Ramadan is like a training period in which Muslims change their lifestyles to one which is in accords to God’s commandments. From the time a person awakens in the morning, throughout the day and into the night, a Muslim is performing various types of worship, some obligatory while others voluntary, all in order to gain the pleasure of his Lord. This month is indeed a key factor in the lives of Muslims, a period of rejuvenation in which the believer is inspired for another year in his life, one filled with the pleasure of God and void of His anger.

There are other special features in Ramadan.

The Last Ten Nights

1. “Indeed we have revealed it (the Quran) in the Honored Night.
2. And what will explain to you what the Honored Night is
3. The Honored Night is better than a thousand months.
4. In it, the angels descend as well as the Spirit (Gabriel) by the permission of their Lord, with all types of decrees.
5. ‘Peace’ it is until the rising of dawn.” (Quran:97:1-5)

It was Ramadan in which the Quran was revealed from the heavens to the Earth.

More specifically, it was one of the last ten nights of this blessed month. The Prophet said:

“Seek the Honored Night in the last ten.” (Saheeh Al-Bukhari)

On that night, worship and good deeds are better than performing them for a

thousand months, as mentioned in the verses above. Thus the Prophet would increase his worship by staying awake the whole night in worship.

“When he entered the [last] ten [nights] of Ramadan, the Prophet would ‘rollup his sleeves’ and give life to the whole night, and waken his family.” (Saheeh Al-Bukhari)

Muslims in Ramadan seek this Honored Night in order that they may be given an

increase in reward. Muslims spend the whole night in worship, from praying the

taraweeh prayer to reading the Quran, supplicating to God, and praying extra voluntary prayers. During these nights, there is even an extra congregational prayer held in the mosques which lasts for about an hour and a half to two hours up until the time of the predawn meal. Nights are alive with worship, and people for these ten nights expend all efforts in doing so, seeking that they may have spent the Honored Night in the worship of God. The Prophet said: “Whoever stood in prayer in the Honored Night, believing in God and hoping for His reward, all his previous sins will be forgiven.” (Saheeh Al-Bukhari)

who are saved from the Fire: “God chooses who will be saved from the Fire (in Ramadan), and that is every night.” (Al-Tirmidhi)

For this reason in Ramadan, people fast, pray, and seek the Honored Night in orderthat they may be forgiven for their shortcomings and enter Paradise.

As the day ends, Muslims gather in their homes in wait for sunset. Mothers and daughters are usually busy at this time preparing breakfast and dinner, while men usually return from their work and slip into more comfortable clothes, either taking time to recite the Quran or help out in the preparation for breakfast. Before sunset, the family gathers at the dining table in wait for the mu’ezzin, utilizing this time supplicating to Allah and asking Him for His Mercy.

“Indeed for each fasting person there is a prayer which is answered when they break their fast.” (Tuhfat-ul-Muhtaj)

Once the call to prayer is heard, Muslims hurry to break their fast with dates, in

emulation of the Prophet, and offer words of gratitude taught by the Prophet.

“The Thirst has been quenched, and the veins have become moist and full, and the reward is certain, God willing.” (Abu Dawood)

Many Muslims add:”Oh Allah, indeed for You Alone I have fasted, and in You alone I have believed. With your provisions I have broken my fast, and upon You I have trusted.“

Muslims then eat a light meal of various appetizers and drinks. Many times, Muslims find themselves either invited or inviting others, whether they be members of the extended family, one’s friends, or the poor. The majority of mosques also offer free food in order ease the sufferings for the poor. Many mosques hold iftar in order to strengthen community ties, common in countries in which Muslims are minorities. Prophet Muhammad encouraged to feed others during this blessed month in his saying:

“Whoever gives food to a fasting person with which to break his fast, he will have a reward equal to his (the fasting person)…” (Al-Tirmidhi)

Special rations are also distributed to needy households in the beginning of the month by charitable organizations to meet the needs of the

month.

The delight felt at breaking fast is one truly indescribable. Never does the most meager of meals seem so tasty or bring so much joy to a believer. Indeed the Prophet spoke the truth when he said: “The fasting person will feel two moments of joy: one moment when he breaks his fast and

another when he meets his Lord.” (Saheeh Al-Bukhari)

There is no time at that point to eat a large meal, as sunset is the time for another

prescribed prayer. Muslims prepare to attend the congregational prayer, mostly always at walking distance. After attending the dusk prayer, some Muslims eat dinner, while others delay eating until the night prayer is finished, an event which is one of the main features of the night of Ramadan, another spiritual dimension of this blessed month of mercy and blessings.

After performing the dusk prayer, Muslims return to their homes either to continue

with their appetizers or eat dinner. Most people, however, choose not to eat much, as it will hinder them in performing that worship which is the delight of the believer in Ramadan – the taraweeh prayer. This prayer is held immediately after the night prayer, which is performed when the last traces of dusk disappear, about an hour and a half after the dusk prayer.

In most Muslim countries, workload and schedules are lightened in order to

accommodate for the special features of this month. Children go to school at a later time to accommodate for their early rise and the late night prayer, and the majority of businesses close well before dusk. Many stores also remain open throughout the night.

During daylight hours until the sun sets below the horizon. Muslim abstain all types of food and drink, as well as sexual intercourse with their spouses. This creates a sense within the Muslim throughout the day that they are obeying the commands of God, as they leave things which are perfectly permissible at other times. This created within the
Muslims a conscience which encourages them to leave those deeds impermissible at all times. Muslims, dry-mouthed from lack of water and abstaining from all types of food seen throughout the day, gain a sixth sense – God consciousness – and this is the goal of fasting the month of Ramadan. God says in the Quran: “Fasting has been prescribed for you as it has been prescribed for

those before you in order that you become of the God-conscious.” (Quran 2:183)

Fasting is a secret worship which a person offers to God. He may very well eat and drink in privacy without anyone coming to know of it… but the trait which keeps the Muslim from doing so is this consciousness of His Lord.

For this reason, one sees that many sinful Muslims as well leave many of their sins

during this blessed month, due to its sacredness, and one hopes that this will cause them to be more faithful throughout the remainder of the year.

The Prophet warned Muslims against certain sins they might easily fall into and thus ruin the goal of fasting. The Prophet said: “Whoever does not stop speaking falsehood and acting in accordance with it, God has no need of him giving up his food and drink.” (Saheeh Al-Bukhari)

He also warned against being provoked into behaving rudely. He encouraged Muslims to respond to one who may provoke him by saying: “Indeed I am fasting, Indeed I am fasting.” (Saheeh Al-Bukhari)

These Prophetic sayings are clear in that the main benefit of Ramadan is spiritual and moral rectitude.

Thus one finds in Muslim societies that a spirit of peace dwells in the hearts of

Muslims throughout Ramadan, due to the extra worship and avoidance of all evilness and ill manners. One finds that people are generally more easy to deal with and lighthearted, and when one lives in a society for one month in which most of the people are fasting, the sense of unity and brotherhood which results is unmatched by any other occasion, except maybe the Hajj.