بسم الله الرحمن الرحيم

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

The Messenger, peace and blessings of Allah be upon him, said:

The scholars are the inheritors (of the knowledge) left behind the prophets. Verily, the prophets neither pass on Deenaar nor Dirham, but rather they  pass on knowledge, so whoever acquires it has taken a great share”. [Sunan Ibn majah 223]

Indeed, it is imperative for any of us- journalists or others – discussing any matter of the religion to return to the explanations and clarifications of the scholars – past and present. It is of utmost importance that we either provide comprehensive explanations from the upright scholars or exercise patience until we can do so. In this regard, our brief discussion in this article is about the statement of Turkish journalist about fasting as follows: “Its religious significance aside, fasting has become one of the most encouraged methods of replenishing health, with recent clinical studies citing countless physical and mental benefits, ranging from weight loss and mental clarity to reversing disease. While this historical month of fasting is certainly not new and in fact spans back thousands of years, there are many among us who have just recently boarded the fasting train and thus we may choose to embark on this annual tradition ourselves this year, whether it be as a spiritual practice or a healthy interlude”. [end of quote]

Although this statement is uplifting and we do not doubt the writer’s good intentions, it does lack clarity in this specific section, as follows: “there are many among us who have just recently boarded the fasting train and thus we may choose to embark on this annual tradition ourselves this year, whether it be as a spiritual practice or a healthy interlude”. Therefore, it is important to provide further clarification regarding this statement to differentiate the great virtue of fasting as an act of worship from fasting as a method to enhance one’s health specifically in the month of Ramadan. And before sharing some prophetic texts and the insights of scholars, let’s begin with a statement from Shaikh Al-Islam Ibn Taymiyyah, may Allah have mercy on him, about the advantages of elaborating when discussing something positive, along with additional clarifications from Imam Muhammad Ibn Salih Al-Uthaymin, may Allah have mercy on him. Shaikh Al-Islam said:

 “There is no good thing except that the Messenger, peace and blessings of Allah be upon him, has clarified it and urged a person to it, and there is no evil except that he has warned the Ummah against it”. 

Imam Muhammad Ibn Saalih Al-Uthaymeen said: “This is correct because good is something one seeks to do, so he clarified it specifically and urged a person to do it. Regarding evil, we say, “There is no evil except that he warned against it” because there are certain evils that have been explicitly clarified and warned against, while others have been addressed in a general manner. For instance, acts like fornication and murder, along with other similar deeds are manifest evils. Innovation in religious matters is a manifest evil, however, did he mention every bidah specifically by their descriptions in texts or mentioned in general? Instead, they are generally mentioned and warned against. The distinction between (evil) and good deeds is that good is something one seeks to do and, therefore, requires specific clarification. On the other hand, evil deeds are to be abandoned, thus they may be mentioned in detail and sometimes in general”. [An Excerpt from ‘Ad-Du’ratu Al-Uthaymeeniyyah Bi-Sharhi Fath Rabb Al-Bariyyah Bi-Talkhees Al-Hamawiyyah. Page 34]

 Some Virtues of Fasting and Important Matters Related to It 

Abu Huraira, may Allah be pleased with him, reported that Allah’s Messenger, peace and blessings of Allah be upon him, said: “Whoever fasts the month of Ramadan due to Iman and seeking reward, his previous sins will be forgiven. Whoever stands in prayer during the Night of Decree due to faith and seeking reward, his previous sins will be forgiven”. [Al-Bukhaaree 1901 and Muslim 760]

Imam Abdul Azeez Bin Baz, may Allah have mercy upon him, stated about this hadith: “The reason behind this is the belief that Allah has ordained it and the desire for reward, as opposed to those who fast based on blind following. [1] “This is because fasting is a means of drawing closer to Allah, and having the intention is a prerequisite for its validity.” [2]

 The intention, or Niyyah, is what distinguishes between different acts of worship. It distinguishes prayer from fasting, obligatory prayer from optional prayer, and so on. [3] Moreover, it is also what differentiates acts of worship from customary deeds. For instance, taking a bath can be done for hygiene or comfort purposes, unrelated to worship, or it can be performed as a ritual purification. [4]

“His previous sins will be forgiven”, Imam An-Nawawi, may Allah have mercy upon him, said, “It is well known – regarding what the jurists hold – that this specifically applies to the minor sins and not the major”. [5]

Imam Abdul Azeez Bin Baaz, may Allah have mercy upon him, said, “This forgiveness is attained on condition that one abandons the major sins”. [6]

The Imam also stated a principle related to the unrestricted narrations in which a mention is made regarding the expiation of sins that they are restricted by the texts regarding the abandonment of major sins – either restricted by the statement of Allah: 

 إِنْ تَجْتَنِبُوا كَبَائِرَ مَا تُنْهَوْنَ عَنْهُ نُكَفِّرْ عَنْكُمْ سَيِّئَاتِكُمْ

“If you avoid the great sins which you are forbidden to do, We shall remit from you your (small) sins” or by the statement of the Messenger, peace and blessings of Allah be upon him, “The five prayers, Friday to Friday, and Ramadan to Ramadan will expiate the sins committed between them, as long as major sins are avoided”. [a]

Al-Allamah Abdul Muhsin Al-Abbad, may Allah preserve him, stated:

 The benefits of fasting are immense as it serves as a form of protection. According to the hadeeth reported by Imam Bukhaari and Imam Muslim, “Fasting is a shield.” [b] Fasting acts as a shield against the hellfire in the afterlife and guards against disobedience to Allah and His Messenger. By weakening a person’s desires, fasting helps to control their whims and prevents them from engaging in sinful acts that may result from excessive indulgence beyond the limits set by Allah and His Messenger. The Prophet [peace and blessings of Allah be upon him] mentioned that “Paradise is surrounded by hardships and the hellfire is surrounded by all kinds of desires and passions.” [c]

The path to paradise necessitates the exercise of patience in refraining from disobedience, while the path to hellfire is encompassed by forbidden desires. By distancing oneself from these forbidden desires, one will find safety. However, engaging in such forbidden desires will lead to falling into what Allah has prohibited. Although this forbidden enjoyment may provide temporary pleasure, its consequences will bring sorrow, remorse, and humiliation in both this life and the hereafter. According to a hadith narrated by Abdullah Ibn Mas’ud [may Allah be pleased with him], the Prophet [peace and blessings of Allah be upon him] advised the youth, saying, “O young people! Those among you who are capable of marriage should marry, and those who are unable to marry are encouraged to observe fasting as it will decrease their sexual desires.” [d]

Henceforth, the Prophet explicitly stated that if an individual is capable of entering into marriage, they should promptly pursue it to maintain their chastity and provide the opportunity for another individual (i.e. spouse) to also uphold their chastity. However, if one is unable to do so, they should dedicate themselves to the Prophetic solution that the Honorable Messenger advised, which is fasting. This practice serves as a safeguard and shield against succumbing to acts of disobedience. To summarize, this is a noble guidance bestowed by the Honorable Messenger to the younger generation, emphasising that they should marry if possible; but if not, they should exercise self-restraint through fasting.

 The fasting of wealthy individuals serves as a reminder of hunger, prompting them to contemplate the blessings bestowed upon them by Allah. They are made aware of their Muslim brothers and sisters who experience hunger even without fasting. This awareness motivates them to show kindness to the less fortunate, providing for the destitute and needy. [7]

Hence, the journalist ought to have emphasised the precise difference between fasting as a fulfillment of a pillar of Islam and fasting for health reasons in the month of Ramadan in particular, for indeed the two are completely different. And Allah knows best.

[1] Al-Hulal Al-Ibreeziyah Min at-Ta’leeqaat al-Baaziyyah alaa Saheeh al-Bukhari. 2/130. Footnote 6

[2]Sharh Al-Arba’een by Shaikh Saaleh Aala Ash Shaikh. page 12. Publisher: Maktabah Al-Hadyi Al-Muhammadee. 1st Edition 1428AH (2007)]

[3] Bahjatul Quloob Al-Abraar. By Imaam As-Sadi. page 10. 1st Edition 1414AH (1994)]

[4] Sharh Saheeh Muslim Vol 6. Page 36. Publisher: Daarul Kutub Al-Ilmiyyah. 1421AH (2000)]

[5] Al-Hulalul Ibreeziyyah Min Ta’leeqaat Al-Baaziyyah Alaa Saheeh Al-Bukhaaree Vol 2. Page 120. Footnote 6. Slightly paraphrased]

[6] https://binbaz.org.sa/audios/45/1–%D9%85%D9%86-%D8%AD%D8%AF%D9%8A%D8%AB-%D8%A7%D9%84%D8%B9%D9%85%D8%B1%D8%A9-%D8%A7%D9%84%D9%89-%D8%A7%D9%84%D8%B9%D9%85%D8%B1%D8%A9-%D9%83%D9%81%D8%A7%D8%B1%D8%A9-%D9%84%D9%85%D8%A7-%D8%A8%D9%8A%D9%86%D9%87%D9%85%D8%A7

ال النبيُّ صلى الله عليه وسلم: «العمرةُ إلى العمرة كفَّارةٌ لما بينهما، والحجُّ المبرور ليس له جزاء إلا الجنة»، هذا يُبين فضل الحج والعمرة، وأن العمرة كفَّارة لما بينهما، يعني: عند اجتناب الكبائر.

قاعدة: الأحاديث المطلقة في تكفير الذنوب مُقيَّدة بترك الكبائر، إما بقوله سبحانه: {إِنْ تَجْتَنِبُوا كَبَائِرَ مَا تُنْهَوْنَ عَنْهُ نُكَفِّرْ عَنْكُمْ سَيِّئَاتِكُمْ} [النساء:31]، وفي قوله صلى الله عليه وسلم: «الصَّلوات الخمس، والجمعة إلى الجمعة، ورمضان إلى رمضان كفَّارات لما بينهنَّ إذا اجتنب الكبائر»، وفي اللفظ الآخر: «ما لم تُغْشَ الكبائر»، فالعمرة إلى العمرة كفَّارة لما بينهما عند اجتناب الكبائر.

«والحج المبرور ليس له جزاء إلا الجنة» يعني: عند اجتناب الكبائر، كما قال صلى الله عليه وسلم: «مَن حجَّ فلم يرفث ولم يفسق رجع كيوم ولدته أمه»، فالحج المبرور هو الذي ليس فيه رفثٌ ولا فسوقٌ، هذا الحج المبرور، ليس فيه ما يُبطله، وليس فيه ما ينقصه من المعاصي، هذا هو الحج المبرور الذي يُوجب الجنة

[7] An Excerpt from أثر العبادات في حياة المسلم pages: 4-20

[a] Al-Bukhari 1894 and Muslim 1151

[b] Al-Bukhari 1894

[c] Muslim 2822 and Al-Bukhari 6487

[d] Al-Bukhari 5065