Fasting

Praise be to Allaah.

Firstly we must note that one of the names of Allaah is al-Hakeem (the Most Wise). The word Hakeem is derived from the same root as hukm (ruling) and hikmah (wisdom). Allaah alone is the One Who issues rulings, and His rulings are the most wise and perfect.

Secondly:Allaah does not prescribe any ruling but there is great wisdom behind it, which we may understand, or our minds may not be guided to understand it. We may know some of it but a great deal is hidden from us.

Thirdly:Allaah has mentioned the reason and wisdom behind His enjoining of fasting upon us, as He says (interpretation of the meaning):

“O you who believe! Observing As-Sawm (the fasting) is prescribed for you as it was prescribed for those before you, that you may become Al-Muttaqoon (the pious)” [al-Baqarah 2:183]

Fasting is a means of attaining taqwa (piety, being conscious of Allaah), and taqwa means doing that which Allaah has enjoined and avoiding that which He has forbidden.

Fasting is one of the greatest means of helping a person to fulfil the commands of Islam.

The scholars (may Allaah have mercy on them) have mentioned some of the reasons why fasting is prescribed, all of which are characteristics of taqwa, but there is nothing wrong with quoting them here, to draw the attention of fasting people to them and make them keen to attain them.

Among the reasons behind fasting are:

1 – Fasting is a means that makes us appreciate and give thanks for pleasures. For fasting means giving up eating, drinking and intercourse, which are among the greatest pleasures. By giving them up for a short time, we begin to appreciate their value. Because the blessings of Allaah are not recognized, but when you abstain from them, you begin to recognize them, so this motivates you to be grateful for them.

2 – Fasting is a means of giving up haraam things, because if a person can give up halaal things in order to please Allaah and for fear of His painful torment, then he will be more likely to refrain from haraam things. So fasting is a means of avoiding the things that Allaah has forbidden.

3 – Fasting enables us to control our desires, because when a person is full his desires grow, but if he is hungry then his desire becomes weak. Hence the Prophet ﷺ said: “O young men! Whoever among you can afford to get married, let him do so, for it is more effective in lowering the gaze and protecting one’s chastity. Whoever cannot do that, let him fast, for it will be a shield for him.”

4 – Fasting makes us feel compassion and empathy towards the poor, because when the fasting person tastes the pain of hunger for a while, he remembers those who are in this situation all the time, so he will hasten to do acts of kindness to them and show compassion towards them. So fasting is a means of feeling empathy with the poor.

5 – Fasting humiliates and weakens the Shaytaan; it weakens the effects of his whispers (waswaas) on a person and reduces his sins. That is because the Shaytaan “flows through the son of Adam like blood” as the Prophet ﷺ said, but fasting narrows the passages through which the Shaytaan flows, so his influence grows less.

Shaykh al-Islam said in Majmoo’ al-Fataawa, 25/246

Undoubtedly blood is created from food and drink, so when a person eats and drinks, the passages through which the devils flow – which is the blood – become wide. But if a person fasts, the passages through which the devils flow become narrow, so hearts are motivated to do good deeds, and to give up evil deeds.

6 – The fasting person is training himself to remember that Allaah is always watching, so he gives up the things that he desires even though he is able to take them, because he knows that Allaah can see him.

7 – Fasting means developing an attitude of asceticism towards this world and its desires, and seeking that which is with Allaah.

8 – It makes the Muslim get used to doing a great deal of acts of worship, because the fasting person usually does more acts of worship and gets used to that.

These are some of the reasons why fasting is enjoined. We ask Allaah to help us to achieve them and to worship Him properly.

And Allaah knows best.

See Tafseer al-Sa’di, p. 116; Ibn al-Qayyim’s footnotes on al-Rawd al-Murabba’, 3/344; al-Mawsoo’ah al-Fiqhiyyah, 28/9.

1. Fasting the six days of Shawwal completes the reward for fasting a full year.

2. Fasting these six days and previously fasting in the month of Shabaan (prior to Ramadan) is similar to the sunan ar rawaatib (voluntary prayers associated to each obligatory prayer). These prayers proceed and succeed the obligatory prayers, and correct the deficiency and insufficiency present within them. Indeed voluntary prayers strengthen and perfect any deficiency present within obligatory prayers as has been mentioned by the Messenger –salAllahu alayhi wa salem- in several narrations. Most people possess fault and defect in their obligatory prayers, and because of this the Messenger –salAllahu alayhi wa salem- forbid a person from stayin: I have fasted and stood (in prayer) the full month of Ramadan. (Abu Dawud, Nisaee) A companion upon hearing this hadith said: I don’t know if this forbid dance was due to dislike of praise or due to defect present in the act of worship.

Specifying the last Jum’ah of Ramadaan with a specific prayer.

Ash Shuqayree cites from ‘Kitaab Sharh al Mawaahib: “…and even worse is what some people practice in some countries by praying ‘Salaat al Khums’ in this [last] Jum’ah claiming that it makes up for the missed prayers during the whole year or a whole lifetime. This is not permissible for reasons that are clear.” [As Sunnan wal Mubtadi’aat P.39, al Manaathir –Shaykh Saalih aal ash Shaykh P. 44]

Glorifying the last Thursday of Ramadaan.

Shaykh Muhammad ibn ‘Abdul Wahhaab stated: “What takes place in Ramadaan concerning glorifying Thursdays, specifically the last Thursday of Ramadaan must be rebuked.” [Ad Durrah as Siniyyah 5/261]

Anasheed bidding farewell to Ramadaan.

Shaykh Muhammad Jamaal ad Deen al Qaasimee stated concerning these Anasheed: “This distasteful custom that is practiced in most Masaajid, when there is only five or three nights remaining in Ramadaan, the Mu-adhins and other volunteers gather, when the Imaam finishes the Witr and gives Salaams, they leave off reading what was authentically reported such as Tasbeeh and take turns reading parts of a poem about the sorrow of the departure of Ramadaan. Whenever one of them finishes singing a part of it with a loud voice, his companions follow up with their part, exerting all their effort in singing and shouting it as loud as possible with a clamor that would make a person go deaf, rather a deaf person would be able to hear it. Their melody is willfully aided by the rest of those who come for the prayer.” [Islaah al Masaajid P.146, Tasheeh ad Du’aa P.510]

The statement of the Khateeb in the last Jum'ah of Ramadaan: ‘Laa Awhash Allaah minka yaa Shahr Ramadaan.’
Ash Shuqayree stated: “As for the statement of the Khutabaa on the Manaabir on the last Jum’ah of Ramadaan; ‘Laa Awhash Allaah minka yaa Shahr Ramadaan, Laa Awhash Allaah minka yaa Shahr al Qur-aan., O month of lanterns, O month of Taraweeh, O month of victory.’ There is no doubt that this is embarrassing ignorance, it is a strange thing from them and those who author books, that they speak out such utterly useless speech to people while they know that the people are in need of understanding just one Ayah and one Hadeeth from the speech of Allaah and His messenger - صلى الله عليه وسلم. [As Sunan wal Mubtadi’aat P. 143, Islaah al Masaajid P. 146, Tasheeh ad Du’aa P.510]

The innovation of memorizing specific things in the last Jum’ah of Ramadaan.

They are papers that they call ‘Hafaa-idh’ in the last Jum’ah of Ramadaan, they call this Jum’ah ‘the orphaned Jum’ah’, included in what they write in these papers; ‘Laa Alaa ila Alaa-uk…’
Shaykh Bakr Abu Zayd stated: “The Du’aa in the last Jum’ah of Ramadaan while the Khateeb is upon the Minbar saying: ‘’Laa Alaa ila Alaa-uk…’ This is innovation and misguidance, this supplication is innovated, a false talisman, they call it ‘At Tahweetah’. [Tasheeh ad Du’aa P. 510, As Sunan wal Mubtada’aat P. 140]

The Gatherings on Laylatul Qadr, the selling of sweets and the mixing that takes place.

Al Imaam at Tartooshee stated: “Amongst the innovations is the gathering of people in al Andalus (spain) and selling sweets on the twenty seventh night of Ramadaan…and the mixing of men and women in their outings to witness this.” [kitaab al Hawaadith wal Bida’ P.150]

Specifying the night of ‘Eed with Qiyaam.

It was reported in an inauthentic Hadeeth: “Whoever stands in prayer on the night of the two ‘Eeds anticipating the reward from Allaah, his heart would stay alive on the day that hearts die.” [Declared as extremely weak by al Albaanee – as Silsilah ad Da’eefah 521]
Al Imaam Ahmad ibn Hanbal stated: “As for standing in prayer on the night of ‘Eed, then this is not pleasing to me, I have not heard of anybody doing so except ‘Abdur Rahmaan. I do not see it to be legislated because Ramadaan would have already past, and this night is not from it. I do not like to do it and nothing has reached us from our Salaf that they used to do it.” Abu ‘Abdullaah used to pray the obligated prayer on the ‘Eed and leave, he never prayed it with him and used to dislike that it was prayed in Jamaa’ah. [Badaa’i al Fawaa-id 4/93, As Sunan wal Mubtada’aat P. 153]


Constantly observing complete silence during ‘Itikaaf.

Shaykhul Islaam ibn Taymiyyah stated: “As for remaining silent unrestrictedly while fasting or practicing ‘Itikaaf or otherwise, then this is an innovation with the consensus of the scholars. [Majmoo’ al Fataawa 25/292]
Muwafaqud Deen ibn Qudaamah stated while mentioning ‘Itikaaf: “As for remaining silent then this is not from the legislation of Islaam.” [Al Kaafee 2/293, Al Majmoo’ 6/376]
[Taken from a longer post on Sahab.net by Jamaalud Deen al Jazaa-iree]

It’s Prescription:

1. ‘Itikaaf (secluding oneself in the masjid) is a recommended act in Ramadaan as well as any other day in the year. The source for that is found in Allaah’s saying: “…while you are making ‘Itikaaf in the masaajid.” And there are also many authentic ahaadeeth about the Prophet’s (sallAllaahu ‘alayhi wa sallam) ‘Itikaaf and narrations from the Salaf about it also. They are mentioned in the Musannafs of Ibn Abee Shaybah and ‘Abdur-Razzaaq.

It is authentically reported that the Prophet (swa) made ‘Itikaaf in the last ten days of Shawaal,[1] and that ‘Umar (radyAllaahu ‘anhu) said to the Prophet ﷺ: “I made an oath (to Allaah) in the Days of Ignorance that I would make ‘Itikaaf for one night in the Masjid Al-Haraam, (should I do it)?” The Prophet ﷺ responded: “Fulfill your oath.” So he made ‘Itikaaf for one night. [2]

2. Observing it in Ramadaan is established in the hadeeth of Abu Hurairah (radyAllaahu ‘anhu):“Allaah’s Messenger ﷺ would make ‘Itikaaf for ten days in every Ramadaan. But when it was the year in which he died, he made ‘Itikaaf for twenty days.” [3]

3. The best time to do it is in the last part of Ramadaan because the Prophet ﷺ would make ‘Itikaaf during the last ten days of Ramadaan until Allaah took his soul (in death). [4]