The Etiquettes of Fasting in the Light of Ramadhan

RAMADHAN IS COMING VERY SOON!

Suhoor (The pre-dawn meal)

It is recommended to eat a pre-dawn meal and there is no sin upon one who does not do so. Anas may Allah be pleased with him reported that the Messenger of Allah sallallaahu ‘alayhi wa sallam (may Allah exalt his mention) said: “Eat 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.

i) The minimum amount to eat 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’eed Al-Khudri, may Allah be pleased with him, reported that the Prophet sallallaahu ‘alayhi wa sallam (may Allah exalt his mention) 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]

ii) The time for the 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). Zayd Ibn Thabit, may Allah be pleased with him, reported: “We ate the pre-dawn meal with the Messenger of Allah sallallaahu ‘alayhi wa sallam (may Allah exalt his mention) and then we got up for the prayer. He may Allah be pleased with him was asked: ‘What was the amount of time between the two?’ He may Allah be pleased with him responded: ‘The time it would take to recite fifty verses.’” [Al-Bukhari and Muslim]

iii) Doubt concerning the time of Fajr (dawn)
If one is in doubt whether or not the time of Fajr has begun, he may continue to eat and drink until he is certain that it is Fajr. 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 (what means): {…Eat and drink until the white thread of the dawn becomes distinct from the black thread [of the night]…} [Quran 2:187]

A man said to Ibn ‘Abbas, may Allah be pleased with him,: “I eat until I suspect that its time (i.e. Suhoor) has ended so I stop.” Ibn ‘Abbas may Allah be pleased with him observed: “Continue to eat until you are certain about the time.” Abu Dawood, may Allah have mercy upon him, reported that Ahmad Ibn Hanbal may Allah have mercy upon him said: “If you are not sure whether or not it is time for Fajr, then eat until you are sure dawn has come.”

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’d, may Allah be pleased with him, reported that the Prophet sallallaahu ‘alayhi wa sallam (may Allah exalt his mention) 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 may Allah be pleased with him reported: “The Messenger of Allah sallallaahu ‘alayhi wa sallam (may Allah exalt his mention) would break his fast with ripe dates before he would pray. If those were not available, he sallallaahu ‘alayhi wa sallam (may Allah exalt his mention) would eat dried dates. If those were not available, he would drink some water.” [Abu Dawood, Al-Hakim and At-Tirmithi]

Sulayman Ibn ‘Amr, may Allah be pleased with him, reported that the Prophet sallallaahu ‘alayhi wa sallam (may Allah exalt his mention) 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-Tirmithi]

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, may Allah be pleased with him, reported that the Messenger of Allah sallallaahu ‘alayhi wa sallam (may Allah exalt his mention) 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]

Supplications while breaking the fast and while fasting

It is confirmed that the Prophet sallallaahu ‘alayhi wa sallam (may Allah exalt his mention) would say upon breaking his fast: “The thirst has gone, the glands are wet and, Allah willing, the reward is confirmed.” [Abu Dawood]

The Prophet sallallaahu ‘alayhi wa sallam (may Allah exalt his mention) 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-Tirmithi]

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 Taqwa (God-consciousness), as Allah Says (what means): {O you who believe! Fasting is prescribed for you as it was prescribed for those before you that you may attain God-consciousness.} [Quran 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 Hurayrah, may Allah be pleased with him, reported that the Prophet sallallaahu ‘alayhi wa sallam (may Allah exalt his mention) 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 Khuzaymah, Ibn Hibban and Al-Hakim]

To stress the importance of having one’s fast reflecting on his actions, the Prophet sallallaahu ‘alayhi wa sallam (may Allah exalt his mention) 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 Hurayrah, may Allah be pleased with him, narrated that the Prophet sallallaahu ‘alayhi wa sallam (may Allah exalt his mention) 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]

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 sallallaahu ‘alayhi wa sallam (may Allah exalt his mention) used tooth stick [Miswak] while fasting.

Being generous and studying the Quran

Being generous and studying the Quran is recommended during any time, but it is especially stressed during the month of Ramadhan. Al-Bukhari, may Allah have mercy upon him, recorded that Ibn ‘Abbas may Allah be pleased with him said: “The Prophet sallallaahu ‘alayhi wa sallam (may Allah exalt his mention) was the most generous of people, but he would be most generous during Ramadhan when he would meet with Jibreel [the angel Gabriel]. He would meet with him every night and recite the Quran. When Jibreel met him, he sallallaahu ‘alayhi wa sallam (may Allah exalt his mention) would be faster in spending charity than a fast wind.”

Striving to perform as many acts of worship as possible during the last ten days of Ramadhan

Al-Bukhari and Muslim, may Allah have mercy upon them, recorded from A’ishah, may Allah be pleased with her, that during the last ten days of Ramadhan, the Messenger of Allah sallallaahu ‘alayhi wa sallam (may Allah exalt his mention) would awaken his wives during the night and then remain apart from them (refrain from sexual relations with his wives and concentrate on worship). A version in Muslim reads: “He sallallaahu ‘alayhi wa sallam ( may Allah exalt his mention ) would strive [to do acts of worship] during the last ten days of Ramadhan more than he would at any other time.”

Source: https://www.islamweb.net/en/article/135512/the-etiquettes-of-fasting


*What do you think about this topic? Please tell me what you think in the comment section below.
*Hit the like button if you think this post is useful.
*Support this da’wah effort by following my blog.

Etiquettes in The Social Media… Four things we should think off

The social media nowadays has become an essential medium in communicating with others. It has enabled some to reconnect with old friends after not having met for many years. Some are making new friends and even discovering new cultures, business opportunities, and a plethora of information.

Almost each and every single one of us possesses a social media account that is utilized for various tasks such as Facebook, Twitter, Instagram, WhatsApp, and many more. Moreover, many would spend most of their time on social media. The statistics have revealed that up until June 2017, a total of 19 million Malaysians have Facebook accounts.

This clearly indicates that Malaysians are among active users in the usage of social media. However, in our excitement, while indulging in social media, there are rules and etiquettes that we must adhere to as Muslims that truly believe in Allah. Among them:

1. Conveying good messages.

Social media websites serve as a platform for us to convey beneficial messages for such a deed will earn good rewards. This coincides with the hadeeth of Prophet Muhamad, narrated on the authority of Abu Hurayrah:

Meaning: “Whoever calls to guidance, then he receives the reward similar to the reward of whoever follows him.” [Narrated by Muslim]

Therefore, we must avoid and stop committing evil deeds such as slandering, inciting others, opening up fake accounts to humiliate and degrade others, sending messages with obscenities, that it would all lead to conflicts and disputes amongst mankind. Such an evil deed is a sin that must be avoided.

2. Verify that it is Sahih (authentic) before dissemination.

We as consumers of the social media must always ensure the authenticity of the piece of information received before disseminating it to others. Verifying its authenticity is an obligation and responsibility upon each individual. Even though the writing is not our own work, but we will remain sinful for spreading it. This reminder was explained by Allah in verse 18 of surah al-Kahf, which means:

“Man does not utter any word except that with him is an observer prepared [to record].” [Al-Quran, surah al-Kahf, verse 18]

Even our Prophet, Muhammad, had reminded us through his hadith that was narrated by Abu Hurayrah, where Rasulullah said:

Meaning: “The servant speaks words that he does not understand its repercussions but he sinks down in Hell-Fire farther than the distance between the east and the west.” [Agreed Upon hadith]

3. Observing the boundaries of interaction.

While we are preoccupied with the excitement of reconnecting with old friends and meeting new ones, there are boundaries that must be observed. Ikhtilat or interacting with non-mahrams that is overboard is a matter that we must take seriously so as to avoid the harm that may occur later on.

When communicating via social websites, let us avoid becoming too intimate that it can create fitnah and ruin the relationship within the household. Let us ensure that whatever that needs to be conveyed is communicated clearly and explicitly, also direct to its intended meaning.

As a result of unrestricted communications when utilizing social media, it is worried that there will be grave effects upon the heart, which would lead to corrupted akhlaq. Hence, let us place limitations upon our interactions on social websites according to our level best.

4. Protecting the dignity of others.

Some of us are truly obsessed with the current trend that indirectly exposes the faults of others in their writing or when sharing an article with others. Even worse is when our spouse’s faults or shortcomings are exposed to the public without us even being aware of it. Therefore, we have been commanded to protect and not expose the faults of others as mentioned in the hadith of ‘Abdullah ibn ‘Umar, where the Prophet said:

Meaning: “Whoever covers up the fault of a Muslim, Allah will cover up his fault on the Day of Resurrection.” [Narrated by al-Bukhari]

In addition to the etiquettes mentioned, as social media users, we must be truly wise in choosing a suitable time to communicate. Avoid indulging in social media when the khatib is delivering the Friday khutbah while eating, driving, interacting with family members, and right after completing the salah that there’s even no time for dhikr and supplication.

The adab (etiquette) of using social media is not intended to restrict individual freedom. However, it is to ensure that we will successfully become Muslims having utmost taqwa of Allah, hence manifesting the true image as Muslims possessing noble akhlaq.

As Muslims, we are all agents in spreading good to all walks of society. Let us emulate our beloved Prophet who interacted with his own people with respect, even though they openly opposed him. Let us emulate him who befriended his Companions and maintained a good friendship with the non-Muslims. Let us emulate him whom interacted with the womenfolk with honor and dignity. Verily, in him, we find excellent examples that are to be emulated by all of us.

To end this topic, let us altogether derive important lessons which among them:

  1. The Muslim Ummah must have certainty that every action and deeds will be questioned and held accountable by Allah in the Hereafter
  2. The Muslim Ummah must utilize and benefit from social media on beneficial matters only.
  3. The Muslim Ummah must protect and not disgrace others under any circumstances.
  4. The Muslim Ummah is prohibited from spreading information that has yet to be verified of is truthfulness or authenticity.

And Allah knows best!