A common question and concern for Muslim women has been the rules regarding fasting and making up fasts or paying fidya during pregnancy and breastfeeding. There are numerous classical answers amongst the major scholars and companions. It should be made clear that there is one primary cause for these differences that will help us understand the issue.

Should the pregnant and breastfeeding mother be compared with the temporarily sick, who has to make up his fasts after Ramadan, or should she be compared with the elderly or chronically sick who are incapable of fasting and pay fidya (feeding a poor person) in place of fasting, or should she be compared to both?

Some Major Opinions on the Issue:

1. She should both make up her missed fasts and pay fidya.
2. She should only make up her missed fasts.
3. She should only pay the fidya.
4. Differentiate between the two: The pregnant woman has to make up her fasts, and the breastfeeding mom should make up her fasts and pay fidya.

My Preferred Opinion:

Generally, the fidya is considered to be the equivalent of fasting (badl) and it is not normal in fiqh (Islamic jurisprudence) for one to have to perform the wajib (obligatory) and its equivalent (badl). Thus, it should be either fasting or fidya, and not both.

The reason that women are allowed a concession to not fast in Ramadan is out of concern for their health and well-being. If a woman wants to fast during her pregnancy and breastfeeding, she should consult her doctor to see if fasting during pregnancy or breastfeeding would be ok for her and her child. If the doctor approves, the woman may fast Ramadan or even parts of it (as long as she has the energy and health). However, even if the doctor gives his ok, but the woman is still concerned and scared, she may skip fasting Ramadan.

In regards to atoning for the missed fasts, there are a few considerations.

If a breastfeeding mother is concerned for her or her child’s health (like her milk running dry, her feeling weak, the baby not getting enough nutrition), then she may elect to pay the fidya for each day she missed and that would be sufficient. She would NOT have to make up any fasts. This applies to days she missed during pregnancy and breastfeeding.

However, if after delivering, she does not breastfeed her child and her health is okay, then she should make up her fasts that she missed during pregnancy.

Thus, the breastfeeding woman is compared to someone with continuous hardship in fasting (since she may not have fasted for one year during pregnancy, and 1-2 years of breastfeeding, and if she gets pregnant again this process would continue longer), while the mother who does not breastfeed is more like someone who was temporarily sick (her pregnancy) and capable of making up her fasts later.

A Look into the Secret of Ramadan and Fasting

Introduction

Fasting is a devotional act performed by the followers of many religions. Christians, Jews, and Muslims all believe in the fundamental act of fasting, although they differ regarding its definition and details. The Qur’an and Sunnah (practice of the Prophet ﷺ, peace be upon him) affirm this fact, and provide a complete narrative regarding the history, purpose, and method of fasting. Fasting is an essential pillar of Islam, as clearly stated in the Prophetic narrations (hadith) and the Qur’an. At face value, it is an external act, but in reality its purpose is primarily to influence and affect the internal.  Although fasting is always encouraged and recommended, God has chosen a specific month where man has been commanded to fast and advised to perform a number of additional devotional acts. As will become apparent, in the fasting of Ramadan, Islam has transformed fasting from a simple, personally beneficial act into a complete, intensive program designed to transform man’s character and his relationship with God and His creation. This fundamental pillar of Islam should be understood as an institution providing education, training, social programming, and spiritual and character development.

What is Fasting?

The Arabic term sawm linguistically means to refrain or abstain from something. Mary, the mother of Jesus, uses the word sawm when her people ask about her pregnancy:

“[…] ‘Indeed, I have vowed to the Most Merciful [God] abstention, so I will not speak today to [any] man,’” (Qur’an, 19:26).

The translation of this verse shows Mary’s linguistic use of the word. Here, we clearly see the literal meaning of the term sawm being used to describe Mary’s abstinence from speaking to anyone until after Jesus was born (so she wouldn’t have to defend herself from any allegations). The Arabs would also use the term when referring to a horse that refrained from running. It is from this linguistic root that Islam then religiously referred to fasting as a particular type of abstinence during a particular time period by a particular individual. This definition concisely states that fasting requires an intention to refrain from food, drink, and intercourse from the break of dawn until sunset. Furthermore, the individual who fasts must be in a state in which fasting is permissible for him. Although this explanation of fasting is what all Muslims do today, Islam acknowledges that other faiths and even the Prophet ﷺ and his companions initially fasted in a different way. This will be explained later in the history of fasting. However, what is important to understand is the purpose behind fasting, which will be discussed in the following section.

The Obligation and Purpose of Fasting

Fasting is always something commendable and recommended in Islam, and it has a clearly defined purpose. God says, “O you who have believed, decreed upon you is fasting as it was decreed upon those before you so that you may be protected through righteousness [achieve taqwa]” (Qur’an, 2:183). This verse states both the command to fast as well as the purpose of fasting: to attain taqwa (God consciousness). However, it does not state the exact time period, as this is explained in the following verses. God explains in the Qur’an that fasting is prescribed for a limited number of days, which He then explains as being in the month of Ramadan (2:183-185). He confirms the obligation to fast this month by stating, “[…] So whoever sights [the new moon of] the month, let him fast it […]” (Qur’an, 2:185).

The natural question that comes to mind is what is the meaning of taqwa? What is the aim of fasting? The term linguistically implies protecting and saving one’s self from harm. Possessing taqwa is also expressed as being God-conscious, pious, in awe of God, and being careful not to do anything contrary to what God loves. In regards to its meaning as the purpose behind fasting, taqwa means to protect one’s self. This protection is two-fold: protection from God’s punishment and displeasure by attaining a state of God-consciousness, awe, piety, and love for what God loves; secondly, to protect one’s self from the harms of heedlessness, lack of discipline, enslavement to one’s desires, and poor character. The individual who has achieved taqwa reaches a lofty spiritual state that deserves God’s love, mercy, and His promise of Paradise.

Some of the Ambitions Behind Fasting

1. Developing sincerity in our actions. Fasting is one of the most pure and sincere devotional acts since no one knows if you cheat while fasting.
2. Purifying the soul from lowly character, which is often the result of being a slave to one’s carnal desires.
3. It overpowers Satan and his attempts to deceive man.
4. It serves as a means to God-consciousness and staying away from sins.
5. Leads to being merciful and compassionate to the poor.

Background about Ramadan

The linguistic meaning of the word Ramadan comes from the root ramad implying extreme heat. It is suitable for the month of fasting, as the name of the month refers to the dryness of the mouth that one feels when thirsty.

It has been narrated that all the divinely revealed scriptures came down during the month of Ramadan. The Qur’an descended from the highest heaven to the lower heaven in Ramadan, and then the initial revelation to the Prophet ﷺ was also in Ramadan. This important fact is highlighted as God mentions in the Qur’an: “The month of Ramadan [is that] in which the Qur’an was revealed, as guidance for people…” Thus, it is of significance to mention that one of the main reasons we fast the month of Ramadan is out of reverence for the Qur’an and with the intention to renew our commitment to it. This is exemplified in the night prayer, tarawih, during which large portions of the Quran are read every night. It is as if God is commanding people to the fast Ramadan as an expression of gratitude for the gift of the Qur’an to mankind.

The History of Fasting

Fasting the month of Ramadan was made obligatory upon the Muslims in the 2nd year AH. ((AH means after hijrah (migration), which refers to the migration of the Muslims from Makkah to Madina.)) Fasting was also something obligatory upon the previous Prophets and their people. The scholars differed though upon the nature of their fasting as well as the initial fasting of the Muslims before the 2nd year AH. A number of scholars stated that the prior generations were obligated to fast three days a month, and were not commanded to fast the month of Ramadan. Others stated that the prior generations were commanded to fast the month of Ramadan and that their fasting began after sleeping after the night prayer and lasted until the following evening.

In regards to the history of fasting during the life of the Prophet ﷺ, we find that God employed a gradual method to introduce fasting and altered its details until the final command and timings were solidified. The initial obligation was fasting three days a month. Then, the fasting of the 10th of Muharram (the day of `Ashura) was added as an obligation. Then, fasting the month of Ramadan was introduced; however, people were given the choice to either fast or to feed a poor person each day of the month. Then, fasting became obligatory upon those capable, and would start from the time one slept or after the evening prayer. Finally, the timing was changed to start at dawn and end at sunset.  These five stages show the gradual implementation, thus giving Islam a unique implementation of fasting different from other faiths.

The Ramadan Program

The month of Ramadan is intended to be a complete program for reformation of the mind, body, and soul. It includes a number of obligatory, recommended, and prohibited acts, all seeking to improve man’s character and relationship with God. When we see Ramadan as a program for purification, our attitude will be different. We will no longer see it as a difficult obligation whereby God is simply testing our ability to obey him, but rather as a unique opportunity to achieve a state of peace, spiritual and physical health, love for God, and realize our full potential in life. For if we see how capable we are of controlling our natural desires and pushing ourselves to higher limits in Ramadan, we will realize the strength we possess to achieve our highest ambitions in life.

When we seek to improve our physical health, we know we need to change our diet and exercise routine. We may consult a number of nutritionists and fitness experts to put together a program that will help us achieve our goals.  These programs often define essential foods that should be eaten and others that must be avoided, and exercises that must be performed daily or weekly. For example, a particular program may mandate eating a particular amount of proteins, limiting the amount of saturated fats, performing a defined number of push-ups and sit-ups, and running in the morning or evening. Interestingly, we find new programs every year, whether it be the latest diet fad or exercise routine. Some of these turn out to be of value, and people continuously invest their time and money in these fitness and health programs.

God has similarly given us the program of Ramadan, although its ambitions extend beyond mere physical health, and the Designer of the program possesses infinite knowledge. Ramadan is an intensive program designed by the Creator of mankind, who knows best how His creation should live and knows best what is beneficial to them. For this reason, we welcome Ramadan as an annual retreat and perfectly designed program; we recognize its ability to purify, reform, and improve ourselves through the acts that God has legislated for our benefit. It is thus the ultimate prescription and program for taqwa, the most noble goal and aim in life. By achieving this state of consciousness, we protect ourselves from harm in this life and the next.

An important point to be understood is that a particular program or medication doesn’t always feel or taste good immediately. The first few days, or weeks, of dieting and exercise can be extremely painful as one gets used to limiting his food intake, stressing his muscles, and dealing with the burn and soreness of working out. However, once he gets used to the program, he begins to notice improvements in his health and his body becomes accustomed to the new regiment. Another example of this initial discomfort is when a sick patient is given medication. The taste of the medication or food eaten may be bitter or sour, but the patient continues to take it knowing it is of extreme benefit. The reality may even be that the food or medicine prescribed is sweet, but due to his sickness everything tastes bland or bitter. Likewise, the initial adjustment period to fasting and the Ramadan program may be tiring and difficult, but we should always keep in mind that as we get used to it we will both enjoy it and tremendously benefit from it if performed properly.

10 High Priority Acts to be Performed in the Month of Ramadan:

1. Recitation of the Qur’an (in Arabic)
2. Studying the Qur’an (reading the translation and explanation)
3. Tarawih Prayer (Recommended Ramadan prayers)
4. Qiyam al-Layl (Voluntary night prayers)
5. Performing all five prayers on time
6. Praying in congregation when possible
7. Refraining from lying, backbiting, gossiping, and cursing
8. Refraining from excess television and social media
9. Fixing our relationships with family and friends
10. Giving as much charity as possible

This short explanation is an attempt to clarify the ambiguity regarding the nature of major and minor sins.

Allah subhanahu wa ta`ala (exalted is He) says,

إِن تَجْتَنِبُوا كَبَائِرَ مَا تُنْهَوْنَ عَنْهُ نُكَفِّرْ عَنكُمْ سَيِّئَاتِكُمْ وَنُدْخِلْكُم مُّدْخَلًا كَرِيمًا

“If you avoid the major sins which you are forbidden from committing, We will forgive and wipe away from you your [lesser] sins and make you enter a noble entrance [Paradise].” (Qur’an 4:31)

The scholars have differed regarding the division of sins into major and minor in two camps.

1. Opinion of Abdullah ibn Abbas: Anything by which Allah (swt) is disobeyed is considered major.
2. Opinion of the Majority: Sins are classified as major and minor as the verse clearly implies.

How to Understand the Difference Between the Opinions (as explained by Imam Ibn Hajar al-Asqalani)

This apparent difference of opinion is not of real significance, rather the difference is in the terminology. This is because those who follow the first opinion shy away from naming a sin “minor” out of awe and reverence for Allah (swt). However, the second group recognize that the ayah (verse) itself differentiated between the two; hence they define major and minor sins as separate entities.

With this understanding in mind, the scholars then discuss what constitutes a major or minor sin, and they are divided in two opinions.

1. A major sin varies from a minor sin based on the intrinsic nature of the sin.
2. A major sin varies from a minor sin based on the condition and state of the one sinning. A sin could be considered major for one person, while the same sin could be considered minor in someone else’s case.

Based on the above, we still need to define a major sin. Also, how do we differentiate between the major and the minor? Here are some of the scholarly opinions.

1. The major sins have been given a specific number and clearly defined. Here are some of the numbers mentioned by the scholars:
• 7 major sins (from a well-known hadith (record) in Bukhari and Muslim)
• 9 major sins
• All the sins mentioned in Surat al-Nisa, verses 1-31
• 70 major sins
• 700 major sins
2. A major sin has a clear definition:
• Any sin that carries a specific legal punishment (stealing, adultery, etc).
• Any sin that has been accompanied by a stern warning.
• Any sin that the Qur’an has explicitly stated to be haram (forbidden).
3. The last opinion is that of Imam al Wahidi who said, “The major sins do not have a clear definition or indicator known to mankind. If they did, then you would see people committing minor sins openly and not being concerned with them (knowing that if you abstain from the major, the minor are forgiven). Rather, Allah hid the true knowledge of all the major sins from His slaves so that they would strive hard to avoid anything prohibited, while hoping to stay away from the major sins by doing this.”

The third opinion of Imam al Wahidi seems to be strongest and most logical in my opinion. It clarifies that some major sins are known, while others are not specified, to encourage us to always be on guard and protect ourselves from falling into them.

In the spirit of Islam and the principle of “making things easy” and “removing hardship,” Allah has given us multiple doors to wipe out our sins. From the means He granted us are:

1. Repentance (tawba)—available 24/7 (a must for major sins)
2. Jumu’ah (Friday) to Jumu’ah (Friday) (minor sins)
3. Prayer to Prayer (minor sins)
4. Ramadan to Ramadan (minor sins)
5. Hajj

It is worth recalling some of the gems of wisdom from the Prophet ﷺ (peace be upon him) regarding sins, when he said, “Righteousness is in good character and morality, and wrongdoing is that which wavers in your soul, and which you dislike people finding out about.” In another narration, Waabisah bin Ma’bad stated, “I came to the Messenger of Allah and he said to me, “You have come to ask about righteousness.” I replied in the affirmative. He said,  “Consult your heart. Righteousness is that which the soul feels at ease and the heart feels tranquil with. And wrongdoing is that which wavers in the soul and causes uneasiness in the chest, even though people have repeatedly given their legal opinion [in its favor].”

One might be wondering, “Ok, I know what a major sin is now, but what exactly is a minor sin?” The answer to that depends on what position one took on the major sins.

If you take the opinion that any sin for which Allah (swt) has specified a clear punishment is considered major (like cutting the wrist of the thief, lashing the unmarried adulterer, etc), then any sin outside of this circle is considered minor. Or if you take the position that the major sins are the seven defined in the hadith, then all other sins are minor.

There is no way to compile a list of minor sins for many reasons. For example, a sin may be considered minor to one person but major to another. An example of this is if someone has a serious disease where smoking could kill him. If he smokes, this could be considered a major sin, since he knows its severity and consequences. On the contrary, a healthy, young, teenage Muslim may fall into peer pressure and take a puff of a cigarette, and this could be considered minor.

Here are some definitions for the minor sin:

1. A minor sin is an act of disobedience for which Allah (swt) has not stated a specific penalty.
2. A minor sin is an act of disobedience for which Allah (swt) has not explicitly used the word haraam when prohibiting it. He has used other words like ithm, ma’siya, dhanb, kurh (all these words revolve around the meaning of sin and disobedience).
3. A minor sin is an act of disobedience for which Allah (swt) has not stated a stern warning against doing it.
4. A minor sin is an act performed that is not sanctioned by Islam, that we commit knowingly or unknowingly, where we do not mean to usurp the rights of Allah (swt), others, or our own selves. They are acts about which Allah (swt) has not stated extreme anger, punishments, or warnings. There is no exact number.

The minor sins then include actions like poor manners, being in a state of forgetfulness (by not being continuously thankful or praising Allah (swt)), or not properly performing our acts of worship (while not invalidating them) They are actions that Allah (swt) will forgive by His mercy if we continue to strive hard by praying regularly, fasting yearly, purifying ourselves (ritually as well as spiritually), as well as by performing other specific acts that Allah (swt) states will wipe out our sins.
Lastly, it is worth noting that ignorance regarding an act being sinful is an excuse in certain situations only. One cannot stay ignorant in order to have a free pass. However, on our path of learning, if we fall into sins that we were unaware of, then insha’Allah (God willing) these are forgiven.

May Allah (swt) make us aware of all that is wrong, and may He make us capable of abstaining from it.

قال أَبَو هُرَيْرَة: سَأَلَ رَجُلٌ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ يَا رَسُولَ اللَّهِ إِنَّا نَرْكَبُ الْبَحْرَ وَنَحْمِلُ مَعَنَا الْقَلِيلَ مِنْ الْمَاءِ فَإِنْ تَوَضَّأْنَا بِهِ عَطِشْنَا أَفَنَتَوَضَّأُ بِمَاءِ الْبَحْرِ فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ هُوَ الطَّهُورُ مَاؤُهُ الْحِلُّ مَيْتَتُهُ.

Abu Huraira narrated that a man asked the Prophet ﷺ (peace be upon him), “O Messenger of God, when we are out in the ocean we carry little water with us. Hence, if we made wudu (ablution) with it, we would become thirsty. So can we make wudu from the ocean?” The Prophet responded, “Its water purifies, and its dead are permissible to eat.” (Authentic Hadith)

Prelude:

Whenever we examine the statements of the Prophet ﷺ, we should always remember one thing: that he was extremely eloquent and concise. Though his words are few, they contain an abundance of knowledge and wisdom. It is important that we learn to take our time contemplating his words, so we can derive as much wisdom from them as possible.

A Brief Explanation:

A man asked about a particular situation that he and other Muslims had found themselves in. Was it permissible to make wudu from the salty ocean water, while carrying a small amount of water on board? The Prophet ﷺ clearly answered the question and more than the man asked. Let’s take a look at how he answered the question.

First, he could have simply said, “Yes”, and the man would have gotten his answer and moved on. However, the Prophet ﷺ decided to make a universal statement concerning the purity of saltwater and added details pertaining to the consumption of seafood. Had the Prophet ﷺ only said, “Yes”, then it could have been understood that making wudu from saltwater is allowed only under certain circumstances, like when lacking other clean water or if out at sea. This would have left some ambiguity about the absolute purity of saltwater. Rather, he stated a principle that the water of the ocean was absolutely pure, which means it can be used in making wudu, ghusl (ritual washing), and cleaning one’s self after the restroom. Thus, it became crystal clear that saltwater is always considered pure, regardless of the circumstances.

Secondly, he added that whatever died in the ocean was permissible to eat. So why did he add this information when it was not requested? The Prophet ﷺ realized that if people are out at sea, and are in need of water, then they would also be in need of food. Hence, he realized that it was in the man’s benefit to know that all seafood is permissible to eat, and didn’t need to be slaughtered to be considered permissible. This shows the Prophet’s ﷺ insight and practicality in imparting knowledge, which although not requested, was valuable to know.

A Few Lessons from this Hadith:

1. Imam Shafi’i said, “This hadith contains half the knowledge of purification. This shows the hadith has a ton of insight and value, and is not just a simple answer to a simple question.

2. The Sahabi (companion of the Prophet ﷺ) who asked the question was very clear as to what he wanted to know and why. Hence, it is important that when we ask questions, we make our questions clear and provide any necessary background information that puts the question in context. This helps in giving an appropriate answer based on any special circumstances, or establishing general rulings despite the specifics of the question.

3. The permissibility of answering with more than what is requested. In fact, Imam Bukhari has an entire chapter on it in his collection of hadith. “The Chapter of The Questioner Being Answered with more than He Asked.”

4. If the one answering is asked about something particular, yet he knows the questioner has a need to know about something else related to the question, then it is recommended and from the sunnah (tradition of the Prophet ﷺ) to give the additional information.

5. The man asked about the purity of saltwater and was given information on the permissibly of its food. This is because this knowledge is an essential need for those out at sea. The scholar should always be concerned with what type of knowledge benefits and has practical value.

Although  some factors lie outside of our control, such as an excessively demanding job or the time it takes to commute to and from work, we must remember there are many things that are in our control. One of the things we can control but which often consumes our free time is none other than the beloved internet. In theory, technology is supposed to make our lives better by reducing the time it takes to communicate with our family and friends, to pay our bills, to find directions to our destinations, and much more. However, the net has actually usurped much of our free time and harmed our productivity and efficiency.

For many of us, the internet has caused us to lose our balance and moderation in life. We may find our spouses and children unhappy that we spend more time on the web than with them or that we have to check our emails 20 times a day. To compound this issue, social networking has taken our usage to all time highs,  with Facebook, Twitter, Google Chat, Gmail Buzz, and other applications consuming our days and nights. In an effort to bring balance in our lives, perhaps we need to ask ourselves the following questions to see if we are truly balanced and moderate individuals. Perhaps an honest analysis of how we spend our time will help us become better and more efficient.

Here are a few questions and comparisons that may help us reorganize our days and evenings and can in sha’ Allah (if God wills) help to bring us closer to the balanced personality that Allah has commanded of us.

• How many hours do I spend daily on Facebook reading my friends’ profiles and glancing through all the pictures and comments posted?
• How many hours do I spend weekly reading the profile of Prophet Muhammadﷺ  and his companions radi Allahu `anhum (may Allah reward them) and glancing through the comments about their words?
• How many hours do I spend daily reading the words and thoughts of mankind by sifting through all the various blogs and articles I’ve bookmarked?
• How many hours do I spend weekly reading the words of my Creator by sifting through the various chapters of the Qur’an?
• How many hours do I spend daily on social networking sites?
• How many hours do I spend daily socializing with my spouse, family, and loved ones?
• How many times do I open my email account daily to see what mankind has sent to me?
• How many times do I open the Qur’an weekly to see what Allah has sent to me?

After tallying up the hours we spend online versus with our family and Creator, we must keep our life goals in mind as we analyze our responses. Although reading blogs and various websites (like virtualmosque.com) can be of tremendous benefit, we should always prioritize our goals first. Hence, if one desires to memorize a surah (chapter of the Qur’an) or juz (one of thirty parts of the Qur’an) of the Qur’an, then that should be done prior to the additional web surfing. To make the point even more obvious, we should come home from work, spend time with our families, do our prayers, and then sit down for a limited amount of time in front of our computers. The reality is that no matter how much benefit we may receive from the web, if it comes at the expense of sacrificing our goals, then we will never achieve what is most important to us,  which will inevitably leave us feeling unfulfilled and always complaining.

One last thing that should be given some thought: Allah has put barakah (blessing) in all things, whether it be in our wealth or our time. Hence, we should always ask Allah to put barakah in our time so that we can accomplish far more than we perceived possible and to realize that, if we do our obligations first, then Allah will bless the remaining hours we have.

Action Item: Read “The Value of Time” by Sheikh Abi Ghudda if you need motivation on how to spend your time in things of benefit and to see how past scholars accomplished this.

“How many of us would be able to overcome our desires and resist the temptation of sin? How many of us even lower our gaze when we look upon something that we are not supposed to? The real prisoner is the one whose heart has been kept away from remembering his Lord, and the real captive is the one who has been captivated by his whims and desires.”

This profound statement by the eminent scholar Ahmed ibn Taymiyya encapsulates the essence of Islam and continues to apply to life today in the same way it did when it was first said over 800 years ago. How could a man who spent considerable time in prison away from his home and family be content at a time when most would be depressed? This was the remarkable personality of ibn Taymiyya, who liberated his soul from the physical confinement in which he spent six years of his life.

He was born in 1263 CE (661 AH) in a socio-political context strikingly similar to that of the modern world. He was born in an age of great cultural and political upheaval–only five years prior to his birth, Baghdad was ravaged and mercilessly destroyed by the Tartars. Similarly today, Baghdad has once again been criminally destroyed by the American military. Raised with a deep hatred of oppression due to Tartar invasions that caused his parents to migrate to Syria, ibn Taymiyya unfalteringly stood for the truth, often holding opinions opposing those of rulers or other prominent organizations, and thus was many times forced unjustly into prison. Despite such setbacks, he persevered and used his time wisely to benefit himself as well as the world. Ibn Taymiyya was able to overcome the agony of unjustifiable sentences by correctly implementing Islam in his life. As he understood correctly, it was Islam that provided a means for the heart to exist in a state of tranquility and harmony albeit in a physically confined state.

How is it that Islam liberates the souls of imprisoned individuals whereby they are able to think clearly, be content and progress in their personal development, and even be beneficial to the larger global community? The major Islamic concepts of remaining optimistic, accepting the decree of Allah (qadr), and believing in the afterlife give hope and anticipation of good things to come to incarcerated Muslims all over the world, regardless of their conditions, duration of the imprisonment, or the loss of any worldly pleasures. Realization of these Islamic tenets applies both to people who actually committed a crime and repented for it, as well as to those who were wrongly imprisoned. In Islam, the ideologies of optimism and contentment with the decree of Allah go hand in hand. Consider the following verse about understanding the divine decree:

“No disaster strikes upon the earth or among yourselves except that it is in a register before We bring it into being – indeed that, for Allah , is easy – In order that you not despair over what has eluded you and not exult [in pride] over what He has given you. And Allah does not like everyone self-deluded and boastful.” (Qur’an, 57:22-23)

Ibn Kathir relates in his commentary on the Holy Qur’an that Allah makes it clear in the first verse above that He has complete control of all affairs in the universe and that He has recorded everything that will happen to anyone at anytime. Furthermore, Allah puts forth tribulations for people in order to test them; this assertion is found in many other verses and sayings of the Prophet Muhammad (sal Allahu `alayhi wa sallam – peace be upon him). The second verse then gives a beautiful reason why we should be cognizant of Allah’s plan for us: he has recorded everything that has happened and will happen to us, regardless of the time of occurrence. Allah shows us His mercy in telling us that, as He claims, “In order that you not despair….” This instruction to practice patience and gratitude helps bring a grieving inmate out of his misery as he understands neither to grieve over hardship nor to be arrogant of the good that has befallen him. In fact, when an individual understands that each trial is a test from Allah to see how strong his faith is, it then becomes easier for him to be content with life. How then did ibn Taymiyya understand this concept and allow his heart to be at peace? Reflecting upon the verse that was recited by ibn Taymiyya while entering the Citadel prison in Syria in 712 clearly reveals his optimistic mindset and that he was clearly not sad nor in low spirits:

“And a wall will be placed between them with a door, its interior containing mercy, but on the outside of it is torment.” (Qur’an, 57:13)

Ibn Taymiyya felt that prison would be a safe haven for him rather than what others would have considered a gloomy dungeon. How and why did ibn Taymiyya view prison in this way? Obviously he did not want to go to prison, as he always attempted to defend his opinions, yet he never complained when imprisonment did befall him. His greatest student and one of the foremost scholars in the history of Islam, ibn Al Qayyim Al Jawziyya, reported that ibn Taymiyya used to say, “What on earth can my enemies do to me? My Paradise is in my heart and accompanies me wherever I go. My imprisonment is seclusion which helps me to worship Allah better, my killing is martyrdom, and my deportation from my country is seeing the world.” Ibn Taymiyya’s depth in comprehending and understanding how Islam freed him of complaining over any calamity or hindrance allowed him to maintain his composure and happiness. He also saw prison as a blessing which would allow him to engage in serene worship of Allah free from the distractions of life. If others were to also have such an understanding of life, they could not possibly be broken down or humiliated. Hence, physical confinement cannot truly confine anyone, as long as the heart and mind are free.

A look into what ibn Taymiyya did while in prison demonstrates that he followed his thoughts with actions. While imprisoned in Alexandria in 709 AH, he met several philosophical thinkers. Although he had earlier been convinced of the flaws of the philosophers, while in prison he decided to write a refutation of logic, which he understood to be the ultimate source of the metaphysical doctrines espoused by the philosophers. Multiple scholars noted that the work he compiled, Refutation of the Logicians, was one of the most devastating attacks leveled against the logic upheld by early Greeks and their followers. Any subsequent lessons derived from his refutation goes back to Allah’s wisdom in having ibn Taymiyya spend time in that specific prison at that point in time. It is only through Allah’s will that ibn Taymiyya happened to meet people during his imprisonment with flawed philosophical ideas, which led him to produce one of his greatest works.

Evidently, ibn Taymiyya always understood this blessing, as he told his mother in a letter he wrote from prison in Egypt, “Yet it was not our choice to be far from you. Had birds been able to carry us, we would have come to you. But the absent One [Allah] has His reason; and had you been able to look deeply into the affairs of the Muslims, you would not choose for me another place to the one I am in now.” This was the understanding ibn Taymiyya possessed of accepting the decree of Allah and optimism in Islam, and this ultimately allowed him to be effective for the ummah (Muslim community) and exalted in his character.

Another thought for an imprisoned individual to be productive is the realization that, after death, everyone will be held accountable for his or her deeds and be given a final eternal abode. If a person truly believes that he will be rewarded and granted Paradise if he abides by the bounds defined by Allah, he will be willing to do anything in this temporary life to achieve that goal, even if it means spending time in prison. Prophet Yusuf (`alayhi assalam – on him be peace) exemplified this trust in Allah, as he said:

“My Lord, prison is more to my liking than that to which they invite me. And if You do not avert from me their plan, I might incline toward them and [thus] be of the ignorant” (Qur’an, 12:33).

Here, Yusuf (as) refers to his refusal to have illicit relations with his master’s wife as she tried to seduce him. In his heart, he truly believed that prison would be better for him than succumbing to the evil commands of the king’s wife. Only a God-fearing person who was aware of the rewards that Allah has prepared for the afterlife would be willing to make such a sacrifice and be content with it.

Ibn Taymiyya was caught in a similar situation in 705 AH when he was confronted about his religious beliefs and subsequently put in prison. After a year in prison, with much external pressure, he was offered to be set free if he renounced his beliefs. The offer was made to him as many as six times, but he always refused, saying, “The prison is dearer to me than what I am asked to affirm.” Once again, ibn Taymiyya demonstrated his deep-rooted faith in Islam, as he knew Allah would reward him for adhering to his belief, even if it meant spending time removed from the freedom of this life. It is with this lucid vision and sincerity that ibn Taymiyya became one of the most liberated men in the world, despite his many years and eventual death in prison in 728 AH (1328 CE).

Ibn Taymiyya’s experiences show that when one puts his whole trust in Allah, barriers—even prison walls—can be overcome. Although ibn Taymiyya lived over 800 years ago, his experiences are still applicable today; belief in Allah transcends time. Even in the past 50 years, incarcerated Islamic personalities such as Sayyid Qutb of Egypt and Imam Jamil of America prove the universality of Islam as a solution for all people until the end of the time. The lives of these individuals and countless other people hold valuable lessons; they show that Islam guides people to worship Allah and free themselves from their carnal desires and passions. It is only through such a divinely revealed way of life—manifested all over the world—that true liberation can occur.