Tarawih Prayer :How To Attain As Qiyam All Night.

The issue is if he concludes praying some raka’at of Tarawih with the first imam, instead following the next imam will the reward of praying qiyam all night be recorded for him as the Prophet (peace and blessings of Allah be upon him), “Whoever prays with the imam until he concludes, Allah will record for him as if he spent the whole night in prayer” [ At-Tirmidzi ]

In some of the mosques, there are two or three imams who take turns in leading the ‘Isha’ prayer, Tarawih and witir. If a person prays with the first of imam for’ Isha’ and some of the Tarawih, will he be regarded as having prayed with the imam until he concludes it, and will he have the reward of praying qiyam all night be recorded for him?

Praise be to Allah.

The reward for having prayed qiyam all night will not be recorded for him unless he offered all the prayers with all of them. If he leaves after the first or second imam finishes, and he does not complete the prayer with the third imam, then nothing will be recorded for him except what he prayed only. 

The words of the Prophet (peace and blessings of Allah be upon him), “Whoever prays with the imam until he concludes, Allah will record for him as if he spent the whole night in prayer” were narrated by al-Tirmidzi (806) and classified as sahih by Al-Albani in Sahih al-Tirmidzi. What is meant is encouragement not to leave before the prayers are completed, even if there is more than one imam. 

Shaikh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked: Some people in Al-Masjid Al-Haram pray qiyam and not Tarawih on the grounds that they are following the Sunnah and not doing more than eleven rak’ahs. What is your opinion? 

He replied: 

What I think is that a person should do both Tarawih and qiyam, so he should pray with the first imam until he finishes, and pray with the second imam until he concluded it, because having a number of imams in one place means that it is regarded the two imams are as one imam,  the second imam is regarded as representing the first imam continuing in the later prayers.

What I think in this case is that one should stay and pray with both the first and second imams so that he will be included in the words of the Prophet (peace and blessings of Allah be upon him): “Whoever stands (and prays) with the imam until he finishes, Allah will record for him (a reward) as if he spent the whole night in prayer.”  

[Majmu’ Fatawa Ibn ‘Uthaymeen (14/190)]. 

He also said: 

If there are two imams in one mosque, should they be regarded as separate or is one the deputy of the other? 

It seems that the second option is correct, that one of them is the deputy of the other and completes (the prayer) on his behalf. Based on this, if two imams pray in the mosque, then these two imams are to be regarded as if there was one imam, so a person should stay until the second imam finishes, because we know that the second one is completing the prayer of the first one. End quote. 

[Majmu’ Fatawa Ibn ‘Uthaymeen (14/207)]. 

And Allah knows best

  

 

There Is No Specific Number Of Raka’ahs in Tarawih Prayer.

On the occasion of the blessed month of Ramadhan, the people turn to Tarawih prayer. My question is: there are some who pray eleven raka’ahs immediately after ‘Isha’ prayer, following the example of the Messenger of Allah (peace and blessings of Allah be upon him); and there are those who pray twenty-one raka’ahs, ten after ‘Isha’ and ten before Fajar, then they pray Witir. What is the syari’e ruling on this way of praying Tarawih? There are those who say that praying qiyam before Fajar is bid’ah.

Praise be to Allah.  

Tarawih prayer is Sunnah according to the consensus of the Muslim Fuqaha, as An-Nawawi (may Allah have mercy on him) said in Al-Majmu’. 

Tarawih prayer was encouraged by the Prophet (peace and blessings of Allah be upon him), for example when he said: “Whoever spends the nights of Ramadhan in prayer out of faith and in the hope of reward, his previous sins will be forgiven.” [Narrated by al-Bukhaari, 37; Muslim, 760]

It should be noted that it is not a bid’ah because the Prophet (peace and blessings of Allah be upon him) encouraged us to do it and the Muslims are unanimously agreed that it is mustahabb! 

Perhaps the one who said that it is bid’ah meant that gathering to offer Tarawih prayer in the mosques. 

This too is incorrect, because the Prophet (peace and blessings of Allah be upon him) prayed Tarawih in congregation with his companions for many nights, then he stopped doing that lest it be made obligatory upon the Muslims. Then when the Prophet (peace and blessings of Allah be upon him) died and the revelation came to an end, this concern was no longer an issue, because it could not be made obligatory after the death of the Prophet (peace and blessings of Allah be upon him). So ‘Umar (may Allah be pleased with him) gathered the Muslims to pray Tarawih in congregation.

The time for Tarawih prayer is from after ‘Isha’ prayer until dawn comes.

There is no specific number of raka’ahs for Tarawih prayer; rather it is permissible to do a eleven or twenty one including witir. The two ways are both permissible. 

That should be based on whatever the people in each mosque think is suitable for them. 

The best is that which was proven from the Prophet (peace and blessings of Allah be upon him), which is that he never did more then eleven raka’ahs when praying qiyam al-layl, in Ramadhan or at other times. 

Shaykh Ibn ‘Uthaymeen said, in relations to the number of raka’ahs in Tarawih prayer:

The matter is broad in scope. No one should be denounced for praying eleven or twenty-three, because the matter is broader in scope than that, praise be to Allah. 

[Fatawa Al-Shaikh Ibn ‘Uthaymeen, 1/407] 

And Allah knows best.

 

©IslamQ&A

 

 

The Etiquettes Of Fasting.

1. Taking Sahur (The Pre-Dawn Meal).

It is recommended to have a pre-dawn meal and there is no sin upon one who does not do so. Anas ibn Malik reported that the Messenger of Allah SAW said: “Having a pre-dawn meal, for there are blessings in it.” [Al-Bukhari and Muslim] 

The reason is that it strengthens the fasting person, makes him more energetic, and makes fasting easier for him. 

The Prophet also said: “The difference between our fasting and the fasting of the People of the Book is the (meal of) Sahur.” [Muslim]  

There are some people tend to make mistakes in regard to Sahur such as:

a.Some people do not have Sahur and this is contrary to the Sunnah. It is from the guidance of the Prophet, sallallaahu ‘alayhi wa sallam, to have Sahur if the person intends to observe obligatory or voluntary fasting. Urging Muslims to have Sahur. he, sallallaahu ‘alayhi wa sallam, said:

•         “Have Sahur, as indeed there is a blessing in it.” [Al-Bukhaari and Muslim]

•         “The difference between our fasting and the fasting of the People of the Book is the (meal of) Sahur.” [Muslim] 

Moreover, Sahur helps the Muslim to fast, and it is a blessed act of the Sunnah, so it should not be overlooked. 

b. Having Sahur early in the middle of the night or one or two hours before dawn is also contrary to the Sunnah. The Prophet, sallallaahu ‘alayhi wa sallam, said: “Hasten to (eating) Iftar (in Ramadhan immediately when the time is due), and delay (eating) Sahur.” [At-Tabarani] It is an act of the Sunnah to have Sahur just before dawn (approximately half an hour before it). Anas, May Allah be pleased with him, he said: “The Prophet, sallallaahu ‘alayhi wa sallam, and Zaid Ibn Thabit had Sahur. When they finished, the Prophet, sallallaahu ‘alayhi wa sallam, left for the prayer. Anas was asked how much time was there between their finishing Sahur and entering the prayer; he said: ‘Enough time for the recitation of fifty verses (of the Quran).’” [Al-Bukhari]

c. To  continue eating (Sahur) even after hearing the Azan of Fajar prayer. Out of prudence for one’s fasting, one should stop having his Sahur two or three minutes before or at most when he hears the Azan for Fajar.

2. The Minimum Amount To Consume In The Pre-Dawn Meal.  

Eating a small or large quantity of food or even by drinking just a sip of water suffices the person and he is considered to have adhered to the Prophetic recommendation. Abu Sa’id Al-Khudri RA reported that the Prophet SAW said:  

“The pre-dawn meal is blessed, so do not neglect it even if you only take a sip of water. Verily, Allah and the angels pray for those who have the pre-dawn meals.” [Ahmad]  

3. Time Frame For Pre-Dawn Meal.  

The time for the pre-dawn meal is between the middle of the night and dawn. It is considered best to delay it (that is, as close to dawn as possible). Zaid Ibn Thabit RA reported: “We have the pre-dawn meal with the Messenger of Allah and then we got up for the prayer. The Prophet SAW was asked: 

‘What was the amount of time between the two?’ He responded: ‘The time it would take to recite fifty verses.'” [Al-Bukhari and Muslim]  

4. Doubt About The Time Of Fajar (Dawn).  

If one is in doubt whether or not the time of Fajar has begun, he may continue to eat and drink until he is certain that it is Fajar. He should not base his action on doubt or suspicion. Allah has made the signs for beginning the fast very clear and unambiguous. Allah Says:  

“…Eat and drink until the white thread of the dawn becomes distinct from the black thread [of the night]…” [Al-Baqarah, 2:187]

A man said to Ibn ‘Abbas: “I eat until I suspect that its time (i.e. Sahur) has ended so I stop.”  

Ibn ‘Abbas observed: “Continue to eat until you are certain about the time.” Abu Dawud reported that Ahmad Ibn Hanbal said: “If you are not sure whether or not it is time for Fajar, then eat until you are sure dawn has come.”  

5. Hastening In Breaking The Fast. 

It is preferred for the fasting person to hasten in breaking the fast when the sun has set. Sahl Ibn Sa’ad reported that the Prophet SAW said: “People will continue to be upon virtue so long as they hasten in breaking the fast.” [Al-Bukhari and Muslim]

It is recommended to break the fast by eating an odd number of dates or, if that is not available, then by drinking some water. Anas RA reported: 

“The Messenger of Allah SAW would break his fast with ripe dates before he would pray. If those were not available, he would eat dried dates. If those were not available, he would drink some water.” [Abu Dawud, Al-Hakim and At-Tirmidzi] 

Sulaiman Ibn ‘Amr RA reported that the Prophet SAW said: “If one of you is fasting, let him break his fast with dates. If dates are not available, then with water, for water is purifying.” [Ahmad and At-Tirmidzi]  

The preceding narration also shows that it is preferred to break the fast in the above manner before praying. After the prayer, the person may continue to eat, but if the evening meal is ready, one may begin with that. Anas RA reported that the Messenger of Allah SAW said:  

“If the food is already presented, eat before praying the sunset prayer and do not eat your meals in haste.” [Al-Bukhari and Muslim]  

6. Supplications While Breaking The Fast And While Fasting. 

It is confirmed that the Prophet SAW would say upon breaking his fast: “The thirst has gone, the glands are wet and, Allah willing, the reward is confirmed.”  [Abu Dawud] 

The Prophet SAW also said: “Three people will not have their supplications rejected: a fasting person until he breaks his fast, a just ruler, and an oppressed person.” [At-Tirmidzi]

7. Tarawih (Night Prayer)  

Tarawih is a special prayer performed in congregation. Lasting about an hour to an hour and a half. It is performed every night of Ramadhan, and in it most of the Imams, or prayer leaders, seek to complete the recitation of the entire Quran. Indeed it is an experience one awaits an entire year to experience. The Tarawih prayer is a means of forgiveness, as the Prophet SAW said:  

“He who observes the fast of the month of Ramadhan with sincere faith and hope for the reward of Allah will have his past sins forgiven.” [Al-Bukhari and Muslim].  

Abu Hurairah RA reported that Allah’s Messenger SAW said: He who observed prayer at night during Ramadhan, because of faith and seeking his reward from Allah, his previous sins would be forgiven. [Al-Bukhari and Muslim]  

The Prophet SAW said “Whoever prays with the imam until he concludes, Allah will record for him as if he spent the whole night in prayer” were narrated by Al-Tirmidzi (806) and classified as sahih by Al-Albani in Sahih al-Tirmidzi. What is meant is encouragement not to leave before the prayers are completed, even if there is more than one imam.  

 8. Qiyamulail. 

Allah says, “And the servants of Allah most gracious are those who walk on the earth with humility, and when the ignorant address them, they say (Peace); those who spend the night in adoration of their Lord prostrating and standing” [Qur’an 63-64]. 

Thus, waking up in the night to pray QiyamuLail i.e. performing prayer in the middle of the night was a regular act of the Prophet SAW and his Companions.  

Aishah RA said, “Do not abandon Qiyamulail, for the Messenger of Allah SAW never left it. If he was not well or he felt heavy, he prayed sitting.” [Bukhari and Muslim] 

Umar Ibn Al-Khattab, used to pray at night as what he wished, until it was in the middle of the night, when he would wake up his family to pray; then he would say to them “prayer… prayer”, and would recite this verse of the Qur’an, “Enjoin prayer on your people, and be constant therein. We ask you not to provide sustenance: We provide it for you. But the fruit of the Hereafter is for righteousness” [Qur’an 20:132]. 

Ibn Umar used to recite, “Is one who worships devoutly during the hours of the night, prostrating himself or standing (in adoration), who takes heed of the Hereafter, and who places his hope in the Mercy of his Lord like one who does not?” [Qur’an 39:9]. He said that was referring to Othman Ibn Affan RA. 

Ibn Abi Hatim said Ibn Umar said that it was due to the length of the prayer of the commander of the faithful, Othman, at night and his recitation to the extent that he may have recited the entire Qur’an in one raka’ahs.  

Alqamah Ibn Qais narrated, “I slept at the house of Abdullah Ibn Mas’ud RA one night. He woke up in the early part of the night and began to pray. He recited with a recitation similar to that of the neighborhood imam with a medium regular pace. Those around him could hear him and he continued until what remained of the night’s darkness was equal to the time between the Adzan for Maghrib prayer and the end of the Maghrib prayer time, i.e. a short time before daybreak. He then performed Witir prayer”  

9. Refraining From Performing Any Actions That Do Not Befit Fasting.  

Fasting is an act of worship that draws one closer to Allah. Allah has prescribed it to purify the soul and to train it in good deeds. The fasting person must be on guard against any act that may cause him to lose the benefits of his fast. Thus, his fast will increase his Allah-consciousness, as Allah Says: “O you who believe! Fasting is prescribed for you as it was prescribed for those before you that you may attain God-consciousness.” [Al-Baqarah, 2:183]  

This entails that fasting is not just refraining from eating and drinking, but it is also refraining from everything else that Allah has forbidden. Abu Hurairah RA reported that the Prophet SAW said:  

“Fasting is not abstaining from eating and drinking only, but also from vain speech and foul language. If one of you is being cursed or annoyed, he should say: “I am fasting, I am fasting.” [Ibn Khuzaimah, Ibn Hibban and Al-Hakim] 

To stress the importance of having one’s fast reflecting on his actions, the Prophet SAW said: “Allah does not need the fast of one who does not abandon false speech or acting according to his false speech.” [Al-Bukhari]  

Abu Hurairah RA narrated that the Prophet SAW said: “Perhaps a fasting person will get nothing from his fast save hunger, and perhaps the one who stands to pray at night will get nothing from his standing except sleeplessness.” [An-Nasa’i, Ibn Majah, and Al-Hakim]  

10. Using Miswak (A Tooth Stick) Or A Brush. 

It is preferred for the fasting person to use a tooth stick or a brush. There is no difference if he uses it at the beginning or the ending of the day. It is confirmed that the Prophet SAW   used tooth stick [Miswak] while fasting. 

11. Reciting Quran. 

Al-Sa’id Ibn Zaid narrated in a Hadith that the reciter would recite (the Qur’an) with hundreds of verses such that we supported ourselves with staves due to the lengthiness of the prayer and did not leave until the time of fajar (dawn prayer).  

12. Charity (Sadaqah) 

Muslims are encourage being more generous and to performed a lot of sadaqah in Ramadhan. 

Ibn ‘Abbas narrated that The Prophet SAW was the most generous amongst the people, and he used to be more so in the month of Ramadhan when Gabriel visited him, and Gabriel used to meet him on every night of Ramadhan till the end of the month. The Prophet used to recite the Holy Qur’an to Gabriel, and when Gabriel met him, he used to be more generous than a fast wind (which causes rain and welfare). [Al-Bukhari]

13. Striving to perform Qiyamulail and as many acts of worship as possible during the last ten days of Ramadhan.

‘Aishah RA said during the last ten days of Ramadhan, the Messenger of Allah SAW would awaken his wives during the night and then remain apart from them (refrain from sexual relations with his wives and concentrate on worship) [Al-Bukhari and Muslim]. A version in Muslim reads: “He would strive [to do acts of worship] during the last ten days of Ramadhan more than he would at any other time.” 

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Adopted with modification from Islam Web published on 13 September 2007 

Adab Puasa Dan Tarawih

Nazmi Aidarus, Jabatan Mufti Negeri Terengganu.

SETIAP orang yang mengerjakan puasa perlu mematuhi beberapa peraturan dan adab yang akan menyempurnakan ibadah tersebut. Di antara peraturan yang terpenting ialah:

·       Menjaga lidah daripada berdusta, mengumpat dan mencampuri urusan orang lain yang tiada kena mengena dengannya.

·       Memelihara mata dan telinga daripada melihat dan mendengar perkara yang dilarang oleh Syarak dan perkara yang sia-sia.

·       Mengawal  daripada mengambil makanan dan minuman yang haram atau mengandungi unsur syubhat, terutama ketika berbuka dan berusaha sedaya upaya mungkin untuk menghasilkan pemakanan yang halal lagi bersih.

Para ulama Salaf pernah berpesan: “Apabila kamu berpuasa, maka perhatikanlah apa yang akan dijadikan makanan berbukamu dan di manakah kamu akan berbuka?” Ia adalah panduan yang terbaik bagi mengawasi diri daripada  terjebak dengan unsur-unsur makanan yang tidak halal.

·       Berusaha menjaga kesemua pancaindera dan anggota tubuh badan daripada mendekati atau melakukan maksiat dan perkara sia-sia. Dengan demikian ibadah puasanya akan suci dan sempurna.

Terdapat ramai yang memenatkan diri dengan berlapar dan berdahaga, membiarkan diri terdorong kepada perlakuan dosa dan noda, kerana itu puasanya rosak dan binasa dan keletihannya tidaklah berbaloi.

Bersadda Rasulullah  SAW: Ramai yang berpuasa tidak mendapat ganjaran daripada puasanya melainkan lapar dan dahaga! (An-Nasai)

·       Meninggalkan maksiat menjadi kewajipan kepada seluruh orang Islam sama ada mereka sedang puasa atau tidak, apatah lagi bagi yang berpuasa, ia lebih dituntut dan diwajibkan.

Sabda Rasulullah s.a.w.: “Puasa itu adalah ‘perisai’, Sekiranya seseorang dari kalangan kamu sedang berpuasa janganlah dia bercakap kotor, melakukan keburukan dan berbuat bodoh. Jika ada orang lain yang mengejinya atau cuba memeranginya, maka hendaklah dia katakan kepada orang itu: ‘Saya sedang berpuasa!.” (Bukhari dan Muslim)

·       Janganlah membanyakkan tidur pada siang harinya dan makan pada malamnya, bahkan bersederhanalah pada kedua-duanya bagi menyelami keperitan lapar dan dahaga. Dengan demikian sanubarinya akan terkawal, keinginan nafsunya akan berkurangan, hatinya ceria. Itulah rahsia dan intipati puasa yang perlu dicapai.

 

·      Jauhkan diri daripada mengikut dorongan nafsu ketika berbuka dengan beraneka jenis makanan yang lazat-lazat. Sebaik-baiknya adat makan adalah sama sahaja pada bulan puasa dan bulan-bulan yang lain. 

Penggembelingan diri di dalam mengurangkan tuntutan jasmani dan keinginan perasaan, memberikan kesan positif terhadap kecerahan hati nurani yang amat dituntut, terutama pada bulan Ramadan.

Mereka yang menjadikan keinginan nafsu perut sebagai tunggangan akal mereka ketika berbuka yang menyalahi kebiasaan pada bulan-bulan lain, sebenarnya terpedaya dengan pujukan iblis dan rayuannya yang bertujuan menghilangkan barakah (berkat) ibadah puasa mereka, nikmat limpahan ketenangan daripada Allah SWT, kekhusyukan diri ketika munajat dan berzikir kepada-Nya.

Sepatutnya orang yang berpuasa mengurangkan kadar pemakanannya sehingga terserlah kesan puasa itu pada dirinya. Kekenyangan adalah punca kelalaian, kealpaan, keras hati dan malas melakukan ketaatan kepada Allah SWT.

Sabda Rasulullah SAW: “Takungan jelik yang dipenuhkan oleh manusia adalah perutnya, memadailah baginya beberapa suapan yang dapat meneguhkan tulang belakangnya. Jika dia enggan, maka berikanlah sepertiga (bahagian perutnya) untuk makanan, sepertiga kedua untuk minuman dan sepertiga terakhir bagi pernafasannya” (Ahmad dan Tirmizi).

Terdapat ulama yang mengungkapkan kata-kata berikut: “Sekiranya perutmu kenyang, anggota-anggota lain akan lapar (akan menurut turutan nafsu), tetapi sekiranya perutmu lapar kesemua anggotamu akan kenyang.”

As-Salaf as-Soleh (mereka yang terdahulu) mengurangkan perkara kebiasaan dan dorongan diri serta memperbanyakkan amal ibadat pada bulan Ramadan secara khusus, bahkan itulah adat mereka sepanjang masa.

·       Tidak menyibukkan diri dengan urusan duniawi pada bulan Ramadhan ini, bahkan mengambil kesempatan yang ada untuk beribadat kepada Allah dan mengingati-Nya sebaik mungkin. Justeru itu dia tidak melakukan perkara duniawi melainkan sekadar keperluan hariannya atau kepada mereka yang berada di bawah tanggungannya.

Demikian yang selayaknya dilakukan pada bulan Ramadhan yang mulia ini, sama seperti pada hari Jumaat yang sepatutnya dikhususkan bagi amalan akhiratnya.

·       Mempraktikkan amalan sunah seperti segera berbuka apabila masuk waktunya, berbuka dengan buah tamar (kurma) dan jika ia tiada memadailah dengan segelas air serta melambatkan makan sahur.

Nabi s.a.w. berbuka dahulu sebelum Baginda mengerjakan solat Maghrib.

Sabdanya: “Umatku sentiasa berada di dalam keadaan baik (berkat) selama mana mereka mempercepatkan berbuka (apabila masuk waktunya) dan melambatkan makan sahur.” (Ahmad, Bukhari dan Muslim).

·      Menyediakan makanan berbuka kepada orang yang berpuasa sekalipun dengan beberapa biji tamar atau segelas air. Sabda Baginda s.a.w.: “Sesiapa yang menyediakan makanan berbuka bagi orang yang berpuasa, baginya ganjaran seumpama pahala bagi orang yang berpuasa, tanpa mengurangi sedikitpun pahalanya (orang yang berpuasa).” ( Baihaqi dan ibnu Khuzaimah).

 

·       Memenuhi malamnya dengan amalan sunat seperti solat tarawih, witir dan sebagainya. Adalah dinasihatkan kepada para imam supaya tidak mempercepatkan solat tarawihnya seperti mana amalan kebiasaan sebahagian besar mereka di masjid dan surau.

Perbuatan tersebut menjejaskan mutu ibadah solat tarawih mereka kerana meninggalkan rukun solat tersebut seperti, meninggalkan tumakninah semasa rukuk dan sujud, mencacatkan bacaan al-Fatihah sebagaimana sepatutnya lantaran ingin cepat dalam mengejar waktu sehingga meninggalkan makmum di belakang tertinggal rukun-rukun penting dalam solatnya.

Amalan tarawih seperti itu menjadi tidak sempurna dan berkurangan pahalanya kerana itu berwaspadalah terhadap cara demikian dengan kembali mengamalkan ibadah solat seperti pada waktu-waktu lain, menyempurnakan qiam, bacaan al-Fatihah, rukuk, sujud, khusyuk, hadir hati dan semua adab solat dan rukunnya.

Bagi makmum pula disyorkan supaya sentiasa bersama imamnya dalam mengerjakan solat tarawih itu sehinggalah selesai sama ada sebanyak 20 rakaat atau pun 8 rakaat.

Sabda Rasulullah SAW: “Apabila seseorang menunaikan solat [tarawih] bersama imamnya sehinggalah imam itu  (selesai dan) beredar, dikirakan untuknya (makmum) pahala qiam semalaman. (An-Nasai).

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         Nazmi Aidarus ialah pegawai di Jabatan Mufti Negeri Terengganu.

 

®Utusan Malaysia

The Wisdom of Fasting

Tajuddin Shu’aib

There are reasons and wisdom behind every single act in Islam, no matter how small. In time we may know the wisdom for behind some acts, and for others we may never know. Solat, for instance, is a daily training for purifying the believer and reminding him that he is a member in a community of believers.

Fasting of Ramadhan, on the other hand, is an annual institution containing all conceivable attributes for human excellence. It is training for the body and soul, a renewal of life, encouraging the spirit of sharing and giving. The following are some of the general benefits.

Self-Restraint (Taqwa)

Allah SWT states: “O you who believe! Fasting is prescribed to you as it was prescribed to those before you that you may (learn) self restraint.” (Al-Baqarah, 2:183)

This verse indicates the first lesson or wisdom to be gained in fasting is self-restraint, (Taqwa) or the fear of Allah SWT. That is to say, fasting instills in the heart the essence of consciousness of the Creator, moral courage both in secret and manifest, guiding the heart, the seat of emotion from spoilage and moral indecency.

It has been reported that Abdul Malik bin Al-Asma’e was in Makkah when Ramadhan came, so he decided to leave for Taif to escape its heat. On the way, he met a Bedouin who told him that he was heading for Makkah. Abdul Malik asked him, “Aren’t you afraid of Makkan heat in Ramadhan?” The Bedouin replied, “It is from the heat (hellfire) I am running away.”

Fasting instills taqwa, fear of Allah, and does so by controlling two aspects of the human body, which are the root causes of human downfall, namely the stomach and the private parts. The human body is constructed with the need to please the two of them and, in the process, man transgresses the rights of others, fellow human beings, and the commandments of Allah are violated. Fasting is equivalent to life, because with the level of taqwa being raised, the person avoids the sins which are detrimental to life itself.

Correction of the Behavior.

One of the most important things fasting affords the observer is helping him control or change his or her habits; the reason being human life is an embodiment of acquired habits. To change or control a habit is basically to wage a war against you, yourself. If jihad is mandatory on every believer because it is the peak of the essence in Islam, and it entails changing habits, the fasting is the training ground for the inevitable that will occur. The believer cannot wage a war and hope to defeat an enemy if he or she cannot wage war against his soul. Thus, the faster is admitted to the compulsory training opened only in Ramadhan, the learning in this school is mandatory and succeeding or scoring high is mandatory, otherwise it is like you never entered. The Prophet SAW said: “Many a faster receives naught from his fast except the pain of hunger and thirst.” (Muslim)

If he scores high the reward is guaranteed: “Three people’s prayers are not rejected-among them – the faster, until he breaks.” (Ibn Hibban) Now, does a Ramadhan fast control one’s habits? Simple, two of the most important habits are food and drink. An average person eats three meals a day, 21 meals a week. The way the fast is structured, with its basic and drastic alteration of eating habits, a faster takes light meals early in the morning and late in the evening. If the believer can control these two habits, food and drink, it will undoubtedly be easy for him to control other habits, including the habits of smoking, drug abuse and illicit sex. Do you not see that, if you can control your tongue, hands and all other parts of your body, it will be easy for you to apply the same training for the rest of the year?

Heath Care

The benefits of fasting transcend guiding the faster from idle talk and indecent acts. It is a sentinel against disease, provided the faster follows the strict dietary rule: eat during fast breaking and avoiding over-eating. Allah SWT states: “…Eat and drink, but waste not by excess, for Allah loves not wasters.” (Al-Qur’an, 7:31)

A great deal of ailments originates from stomach indigestion. This is why the Messenger of Allah SAW said: “The son of Adam will never fill a container with something worse and evil than his stomach. It will suffice him some morsels (food) that will keep him on his feet, otherwise, he should divide his stomach into three parts: one third for his food, the other for his drink and the other third for his breath.” (Ibn Hibban)

This hadith indicates that the stomach is the origin of harmful bacteria. Even in the age of sophisticated machines, you can hardly find a machine so fragile but yet so remarkably durable and efficient like the stomach. This is the machine that receives food particles, processes and refines them, and distributes the products to different parts of the body. This is a lifelong operation. For the non-faster, the stomach will have no chance for rest. When the stomach is empty, as a result of fasting, it gets well-desired rest, to renew and rejuvenate its energy. With the fasting, the stomach is forced to go through a discharge whereby harmful residue is eliminated through perspiration as the body searches for food during fast.

During fast, the system of secretion is organized, and this in turn benefits the blood pressure, inhibiting hardening of the arteries. The heart and kidney functions are enhanced as the work load tapers off. The fast helps to correct the problem of obesity and diabetes. Doctors over the years have used fasting as a prescription for certain ailments.

There was a discussion between Ali Bin Husain bin Waquid RA and a Christian physician to the Khalifah, Harun Ar-Rasheed, about Islam’s outlook on the science of medicine and health care. The physician said to Ibn Waquid: “There is not in your Book, Al-Qur’an, anything about medicine. For if Al-Qur’an is a book of science, what about this science? Aren’t there two kinds of sciences: the science of the body and the science of the soul?” Ibn Waquid responded: “Allah, the Most High has combined both sciences in half of a verse, when He states: “…Eat and drink but waste not by excess, for Allah loves not the wasters.” (Al-Qur’an, 7:31)

The physician said: “Why, then, has nothing been mentioned about medicine from the mouth of your Messenger?” Ibn Waquid replied: “Our Messenger (saas), has combined the sciences about medicine in a few words when he says: “The stomach is the house for disease and prevention is the essence of medicine.” The Christian physician then said: “Then your book, Al-Qur’an, and your Prophet Muhammad left nothing about medicine for Juliennes (a famous physician of the ancients).” [Arkanul Arba’ah by Abul Hasan Nadwi].

A physician published a report on fasting and its benefits saying: “It is mandatory on every person who is sick to restrain from food certain days in a year whether he be wealthy or poor because if bacteria can find food in abundance in the body, it will grow and multiply. But with fasting it becomes weak.” He then praised Islam. It should be considered as the wisest religion, for as it mandated fasting it has mandated health care. He continued: “Indeed, Muhammad, who brought this religion, was the best physician who succeeded in his teachings, for he called for prevention before ailment, that is apparent in fasting and the nightly prayer (Tarawih) that Muslims observe after fast breaking every day of Ramadhan, for these physical acts contain big benefits in digesting food.” [Arkanul Arba’ah by Abul Hasan Nadwi]

Patience

Fasting helps in conditioning the heart, the soul, and the body on the virtues of patience, tenacity, and firmness in the face of adversity. Patience is the pinnacle of self-mastery, discipline and spiritual agility. Patience is to turn the phrase “I can’t” into “I can.” It is to say, the difficult is easy. It is an inner and psychological demolition of things perceived by others as impossible. Fasting helps in all these shades for the virtuous, patient person because, the conditioning is that if a believer can exercise patience, and forsake gourmet food and drink, and the exhilaration we enjoy while eating or drinking our favorites, as well as marital association, the gratifying of other normal appetites for a whole day, for a month the realization that the barrier between you and food is your consciousness of your Creator, can better make you able to exercise patience in virtually everything in life.

Social Outlook: Merciful and Compassion.

Socially, fasting is an expression of solidarity with the poor, the family and the whole society. This is a period in which the rich have first-hand experience of what it is to be poor, the pains the indigent suffers in normal living conditions. The process of disciplining resulting from Islamic fasting instills in the rich the virtue of mercy, Rahmah, which is very important in terms of social well – being and proliferation of harmony. Allah bestows his mercy upon those who themselves are merciful to others. “Those who are merciful to others, the Merciful will have mercy upon them,” the Messenger said. He continued, “Have mercy upon those on earth, and those in heaven will have mercy upon you.” [Abu Dawud & Tirmidzi]

Family Ties

Fasting strengthens family bond and ties, especially in that the family is an endangered institution of society. It helps the family gather together to break fast, at Iftar, and eat sahur together at least twice a day for a month. The family even performs Solat, together with the father as Imam.

Fasting enhances and energizes friendship, as Ramadhan is known as the month of invitations and visitations. Friends, family members and neighbors extend invitations to each other to come to their homes to have Iftar together. The Messenger said, “When a believer invites you, you should respond.” Besides, Muslims gather together in the Masajid for Tarawih and ta’aleem.

©MSA