Various Ramadan articles Options

[ummammaar]

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Better late than never, please forgive me.


Educating your children in Ramadan

Children (who did not reach puberty) are not commanded to fast. However, their parents or guardians are strongly recommended to encourage them to fast few days so that they get used to it and they grow up knowing of the worship of fasting as they would know that of praying. In fact this was the practise of the first women of Islam who were living around the Prophet, salla Allahu alaihi wa sallam. An example of that is ar-Rubayya' bint Mu'awiyyah who reported that: "The Messenger of Allah,salla Allahu alaihi wa sallam, sent a man on the morning of the day of 'Ashurah, to the residences of the Ansar, saying: 'Whoever has spent the morning fasting is to complete his fast. Whoever has not spent this morning fasting should voluntary fast for the remainder of the day.' We fasted after that announcement, as did our young children. We would go to the Masjid and make toys stuffed with cotton for them to play with. If one of them started crying due to hunger, we would give them a toy to play with until it was time to eat." [al-Bukhari and Muslim.]

Dear sister remember that among the seven that Allah will shade under His shade onthe Day of Judgement is a young man who grew up in the worship of Allah. Therefore let your children be one of these.

There are many ways to educate your children about Ramadan, the best and most important of which is to set the good example by fasting properly and behaving according to the Prophetic teachings. This is what your children will take from you first. When you are fulfilling this you can very easily [and they will accept it and practise it easilly as well] teach them what you want. Here are few tips that you can use with your children [you can think of others as well]:

Depending on their age encourage them to fast a number of days upto every other day or more for those who are almost at the age of puberty. For those who are still young let them fast a day or two and praise them in front of friends and relatives for their achivement.


Let your children go with their father to the Masjid for Maghrib prayer and break the fast with the larger Muslim community to make them feel the gretness of fasting and the unity of Muslims in worshipping Allah.


If your children cannot fast let them eat with you at the time of Maghrib and teach them that you are breaking the fast even if they ate before.


Teach your children the supplication of breaking the fast


Take your children to the Taraweeh prayer so that they get used it and know about it from their early age. They may sit or stay in the back of the prayer room if they get tired.


Teach them to give charity. Do it in front of them and tell them you are doing it because the reward increases in Ramadan.


Teach them to recite Qur'an regularily and inform them that the Prophet (S) used to do that in Ramadan.


Correct them if they behave wrongly or say unaccaptable words and remind them that they are fasting ot they are in Ramadan and this may alter their reward.


Wake them up for Suhoor [even if they don't fast] and Fajr prayer.


Teach them to feed the people fasting and tell them about the reward for that.


Dress them in the best clothes, give them a bath and take them with you to the Eid Prayer. Teach them that this is our feast and celebration and that christmas, easter, thanksgiving and other holidays are not ours. Stress the distinction.



and remember that the Prophet salla allahu alaihi wa sallam said:

"One who is given the responsibility of the bringing up of daughters and treats them well will be a shield for him from Hell. [Bukhari and Muslim]

[ummammaar]

Common Mistakes During Ramadhan
What is Ramadan?
Ramadan Warriors
When the Night Equals a Thousand
Ramadan articles
What Jesus (peace be upon him) Said about Fasting
ARTICLES of Interest on Ramadan
wealth of info. on the blessed month, including ideas for work/school

This post has been edited by ummammaar: Nov 4 2004, 12:05 AM

[ummammaar]

No Time to Hibernate!

"Many Muslims today have a misconception about fasting and the
activities of a fasting person. They go into a state of semi-
hibernation, spending most of their daylight hours in bed. If they
fear Allah, they wake up for prayer, but then return to sleep
immediately. This unnatural sleep makes them become lazy, dull-
witted and often cranky.

Ramadan is actually a time of increased activity wherein the
believer, now lightened of the burdens of constant eating and
drinking, should be more willing to strive and struggle for Allah.
The Prophet Muhammad (peace be upon him), passed through nine
Ramadans after the migration. They were filled with decisive events,
such as Jihad, and left us a shining example of sacrifice and
submission to Allah. Throughout Islamic history, most of the
significant battles were won in this month!"

a passionate reminder from Shaykh Dr. Abdullah Hakim Quick in Ramadan
in History.

A QUICK CHECK LIST OF RAMADAN

* Make a resolve to win the maximum favour of Allah by performing
extra voluntary prayers (Nawaafil), making frequent Du'a and
increased remembrance (Dhikr).

* Try to recite some Quran after every Prayer. In fact if you read 3-
4 pages after every Prayer you can easily finish the entire Quran in
Ramadan!

* Study the Tafseer (commentary) every morning.

* Invite a person you are not very close with or your relatives to
your home for Iftar, at least once a week. You will notice the
blessings in your relationships!

* Bring life to your family! Everyday, try to conclude the fast with
your family and spend some quality time together to understand each
other better.

* Give gifts on 'Eid to at least 5 people: 2 to your family members,
2 to your good friends, and 1 to a person whom you love purely for
the sake of Allah.

* Make commitment to join Islamic study circles or Halaqas to learn
more about Islam and improve your own life.

* Donate generously to the masajid, Islamic organizations, and any
where people are in need or oppressed. "This is a month of sharing!"

* Share Ramadan and its teachings of peace & patience with your
neighbours. Learn how at http://www.soundvision.com/

* Sleep little, eat little! Make sure you do not defeat the purpose
of fasting by over-indulging in food and being lazy.

* Seek the rare and oft-neglected rewards of 'the night better than a
1000 months', Layla-tul-Qadr.

* Weep in private for the forgiveness of your sins: It is the month
of forgiveness and Allah's Mercy and it's never too late.

* Learn to control your tongue and lower your gaze. Remember the
Prophet's warning that lying, backbiting, and a lustful gaze all
violate the fast!

* Encourage others to enjoin and love goodness, and to abandon
everything that Allah dislikes. Play the role of a Da'ee (one who
invites to Allah) with zeal, passion, and sympathy.

* Experience the joy of Tahajjud prayers late at night and devote
yourself purely and fully to Allah in the I'tikaf retreat during the
last 10 days of Ramadan.

[ummammaar]

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Concerning 'Itikaaf

AUTHOR: Imaam Muhammad Naasir-ud-Deen Al-Albaanee
SOURCE: Qiyaam Ramadaan (pg. 34-41)

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 (sallAllaahu 'alayhi wa sallam) made 'Itikaaf in the last ten days of Shawaal,[1] and that 'Umar (radyAllaahu أ¢â‚¬ثœanhu) said to the Prophet (sallAllaahu 'alayhi wa sallam): "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 (sallAllaahu 'alayhi wa sallam) 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 أ¢â‚¬ثœanhu): "Allaah's Messenger (sallAllaahu 'alayhi wa sallam) 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 (sallAllaahu 'alayhi wa sallam) would make 'Itikaaf during the last ten days of Ramadaan until Allaah took his soul (in death). [4]

It's Conditions:

1. It's observance is not legislated except in the masaajid, based on Allaah's saying: "And do not have intercourse with them (your wives) while you are making 'Itikaaf in the masaajid." [5] And 'Aa'ishah (radyAllaahu أ¢â‚¬ثœanhu) said: "The Sunnah for the one doing 'Itikaaf is that he should not go out (of the masjid) except for some need that he must fulfill. He should not witness a funeral, nor should he touch his wife, or have intercourse with her. And there is no 'Itikaaf except in a masjid that establishes the Jamaa'ah (congregational prayer). And the Sunnah for the one doing 'Itikaaf is that he should be fasting (on the day he makes 'Itikaaf)." [6]

2. The masjid should also hold the Jumu'ah prayers so that he is not forced to leave the masjid to pray the Jumu'ah prayer. This is because going out for it is an obligation, based on 'Aa'ishah's saying in one of the narrations from the previous hadeeth: "...and there is no 'Itikaaf except in a masjid that holds the Jumu'ah prayer." [7]

Furthermore, I came upon an authentic hadeeth that clearly specifies the "masaajid" mentioned in the previous ayah to mean the three masaajid: Masjid Al-Haraam, Masjid An-Nabawee and Masjid Al-Aqsaa. The hadeeth is: "There is no 'Itikaaf except in the three masaajid." [8]

According to what I came across, those among the Salaf who held this opinion were Hudhayfah Ibn Al-Yamaan, Sa'eed Ibn Al-Musayyib and 'Ataa. However, he ('Ataa) did not mention Masjid Al-Aqsaa. Others held the opinion that it was any congregating masjid (in which the Jumu'ah prayer is held), without restriction. And yet others disagreed saying it can even be done in the masjid of one's home. And there is no doubt that adhering to what complies with the hadeeth about it is what deserves to be followed. And Allaah, Glorified and Exalted, knows best.

3. It is from the Sunnah for the one making 'Itikaaf to observe fasting, as has been stated by 'Aa'ishah (radyAllaahu أ¢â‚¬ثœanhaa). [9]

What is permissible for the person making 'Itikaaf:

1. It is permissible for him to leave the masjid in order to fulfill a need. It is also permissible for him to stick his head out of the masjid to have it washed and combed. 'Aa'ishah (radyAllaahu أ¢â‚¬ثœanhaa) said: "The Messenger of Allaah (sallAllaahu 'alayhi wa sallam) entered his head in my presence while he was making 'Itikaaf in the masjid, and I was in my apartment. So I would comb his hair, [and in one narration: I would wash it, even though there was the threshold between me and him, and I would be menstruating], and he (sallAllaahu 'alayhi wa sallam) would not enter the house unless he had a [human] need, while making 'Itikaaf." [10]

2. It is permissible for the one making 'Itikaaf and others to make wudoo (ablution) in the masjid, based on the saying of a man who would serve the Prophet (sallAllaahu 'alayhi wa sallam): "The Prophet would make a light wudoo (ablution) in the masjid." [11]

3. He may set up a small tent in the back of the masjid in which to make 'Itikaaf. This is since 'Aa'ishah (radyAllaahu أ¢â‚¬ثœanhaa) would set up a khibaa [12] (tent) for the Prophet (sallAllaahu 'alayhi wa sallam) when he would make 'Itikaaf. And this was from his (sallAllaahu 'alayhi wa sallam) command. [13]

And one time he made 'Itikaaf in a small tent that had a mat covering its doorway. [14]

The Allowance of a woman to make 'Itikaaf and visit her husband (who is making 'Itikaaf) in the masjid:

4. It is permissible for a woman to visit her husband while he is making 'Itikaaf. And he may walk with her to bid her farewell up to the door of the masjid, based on the saying of Safiyyah (radyAllaahu أ¢â‚¬ثœanhaa):

"The Prophet (sallAllaahu 'alayhi wa sallam) was making 'Itikaaf in the masjid during the last ten days of Ramadaan, so I went to visit him one night, and his wives were with him. So I spoke to him for an hour, then I got up to leave and he said: 'Don't rush, I'll go out with you.' So he got up with me to escort me out." And her dwelling used to be in the home of Usaamah Ibn Zayd. Then they walked until they reached the door of the masjid, which was by the door of Umm Salamah. Then two men from the Ansaar passed by and when they saw the Prophet (sallAllaahu 'alayhi wa sallam), they rushed away. So the Prophet (sallAllaahu 'alayhi wa sallam) said: 'Slow down! This is (my wife) Safiyyah Bint Huyai' So they said: 'SubhaanAllaah, O Messenger of Allaah.' He (sallAllaahu 'alayhi wa sallam) said: 'Verily, the Devil flows through the human like the flowing of blood. And I feared lest he put some evil into your hearts.'" [Or he (sallAllaahu 'alayhi wa sallam) said: "something into your hearts."] [15]

In fact it is even permissible for a woman to make 'Itikaaf along with her husband in the masjid or by herself, based on the statement of 'Aa'ishah (radyAllaahu أ¢â‚¬ثœanhaa): "One of the wives of Allaah's Messenger (sallAllaahu 'alayhi wa sallam) made 'Itikaaf with him while she was in the state of Istihaada (bleeding between periods) [in another narration it states she is Umm Salamah] and she would see red (blood) or yellowish traces (come out of her). And sometimes we put a tray beneath her when she offered the prayer." [16]

And she also said: "The Prophet (sallAllaahu 'alayhi wa sallam) would observe 'Itikaaf during the last ten days of Ramadaan, until he died. Then his wives observed 'Itikaaf after him." [17]

There is proof in this that it is permissible for the women to make 'Itikaaf also. And there is no doubt that this is on the condition that their guardians grant them permission to do that. And it is also on the condition that the place is free from any fitnah and intermingling with men, based on the many evidences for that and also on the Fiqh principle: "Preventing an evil takes precedence over bringing about a good."

5. Having sexual intercourse nullifies one's 'Itikaaf, based on Allaah's saying: "And do not have sexual relations with them (your wives) while you are making 'Itikaaf in the masaajid."

And Ibn 'Abbaas (radyAllaahu أ¢â‚¬ثœanhumaa) said: "If the person making 'Itikaaf has sexual relations then he nullifies his 'Itikaaf and must start it over again." [18] There is no recompense (kaffaarah) that is binding upon him due to a lack of anything being mentioned about that by the Prophet (sallAllaahu 'alayhi wa sallam) and his Companions.




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Footnotes:

[1] This is a portion of a hadeeth from 'Aa'ishah reported by Al-Bukharee, Muslim and Ibn Khuzaimah in their Saheeh collections. I have referenced it in Saheeh Sunan Abee Dawood (2127)

[2] Reported by Al-Bukharee, Muslim and Ibn Khuzaimah. The extra addition is from Al-Bukhaaree in one narration as is stated in my abridgment to it (995). And it is referenced in Saheeh Sunan Abee Dawood (2136-2137) also.

[3] Reported by Al-Bukhaaree and Ibn Khuzaimah in their Saheeh collections and it is referenced in the previously mentioned source (2126-2130)

[4] Reported by Al-Bukhaaree and Muslim and Ibn Khuzaimah (2223) and it is referenced in Al-Irwaa (966) and Saheeh Abee Dawood (2125)

[5] Surat-ul-Baqarah: 187. Imaam Al-Bukhaaree used this ayah as evidence for hat we have stated above. Al-Haafidh Ibn Hajr said: "The point of evidence found in this ayah is that if it were correct to do 'Itikaaf in someplace other than a masjid, the forbiddance of having sexual relations would not be specifically mentioned, because sexual intercourse is forbidden during 'Itikaaf according to the consensus of the scholars. So it is understood through the mentioning of "masaajid" that the meaning is that 'Itikaaf is not correct except in it the masaajid.

[6] Reported by Al-Baihaqee with an authentic chain, and Abu Dawood with a sound chain. The following narration from 'Aa'ishah (radyAllaahu أ¢â‚¬ثœanhaa) is also form Abu Dawood, and it is referenced in Saheeh Aee Dawood (2135) and Al-Irwaa (966)

[7] Al-Bayhaqee reported on Ibn 'Abbaas that he said: "Verily, the most hated of things to Allaah are the innovations. And verily from the innovations is making 'Itikaaf in the masaajid that are located in the houses."

[8] Reported by At-Tahaawee and Al-Isma'eelee and Al-Baihaqee with an authentic chain of narration on Hudhaifah Ibn Al-Yamaan (radyAllaahu أ¢â‚¬ثœanhu). And it is referenced in As-Saheehah (no. 2786) along with the narrations from the Sahaabah that comply with it, and all of them are authentic.

[9] Reported by Al-Baihaqee with an authentic chain of narration and Abu Dawood with a sound chain of narration. Imaam Ibn Al-Qayyim said in Zaad Al-Ma'aad: "It is not reported on the Prophet (sallAllaahu 'alayhi wa sallam) that he made 'Itikaaf while not fasting. Rather, 'Aa'ishah (radyAllaahu أ¢â‚¬ثœanhaa) said: 'There is no 'Itikaaf except with fasting.' And furthermore, Allaah did not mention 'Itikaaf except with the fast. And the Prophet (sallAllaahu 'alayhi wa sallam) did not do it unless he was fasting. So the correct opinion is in the evidence, which the majority of the scholars adhere to: that fasting is a condition for 'Itikaaf. And this is the opinion that Shaikh-ul-Islaam Abul-'Abbaas Ibn Tamiyyah favored." And he adds to this that it is not legislated in the Religion that one who goes out to the masjid for prayer or other than that is supposed to make an intention for the amount of time he will spend in 'Itikaaf. This is what Shaikh-ul-Islaam clarified in his Ikhtiyaaraat.

[10] Reported by Al-Bukhaaree, Muslim, Ibn Abee Shaybah, and Ahmad, and the first addition belongs to these last two (mentioned). It is referenced in Saheeh Abee Dawood (2131-2132)

[11] Reported by Al-Bayhaqee with a good chain and Ahmad (5/364) in abridged form with an authentic chain of narration.

[12] A khibaa is one type of house of the Arabs made from fur or wool, and it is not from hair. And it is set up on two or three props. See An-Nihaayah.

[13] Reported by Al-Bukhaaree and Muslim from the hadeeth of 'Aa'ishah. Her doing it is stated in the report of Al-Bukhaaree and his commanding it is stated in the report of Muslim.

[14] It is part of a hadeeth narrated by Abu Sa'eed Al-Khudree, reported by Muslim and Ibn Khuzaimah in their Saheehs. It is referenced in Saheeh Abee Dawood (1251)

[15] Reported by Al-Bukhaaree and Muslim and also Abu Dawood, and the last part of it is form him (Abu Dawood). And I referenced it in Saheeh Sunan Abee Dawood (2133 & 2134).

[16] Reported by Al-Bukhaaree and it is referenced in Saheeh Sunan Abee Dawood (2138). The other narration is from Sa'eed Ibn Mansoor, as is I stated in Fath-ul-Baaree (4/281). However, Ad-Daarimee (1/22) says that she is Zaynab, and Allaah knows best.

[17] Reported by Al-Bukhaaree, Muslim and others.

[18] Reported by Ibn Abee Shaybah (3/92) and 'Abdur-Razaaq (4/363) with an authentic chain of narration. And what is meant by his saying: "must start it over" is that he must redo his 'Itikaaf.

[ummammaar]

Exerting Oneself During the Last Ten Days of Ramadaan

AUTHOR: 'Abdullaah bin Saalih Al-Fawzaan
SOURCE: Ahaadeeth As-Siyaam: Ahkaam wa Adaab (pg. 133-135)


أ¢â‚¬ثœAaأ¢â‚¬â„¢ishah (radyAllahau 'anhaa) said: "When the last ten days (of Ramadaan) would come, the Prophet (sallAllaahu أ¢â‚¬ثœalayhi wa sallam) would spend his night in worship, wake his family (at night), exert himself and tighten his Izaar (waistcloth)." [1]

This hadeeth is proof that the last ten days of Ramadaan have a special virtue over any other (set of days), in which one should increase in obedience and acts of worship, such as prayer, making dhikr (remembrance) and reciting the Qurأ¢â‚¬â„¢aan.

أ¢â‚¬ثœAaأ¢â‚¬â„¢ishah (radyAllahau 'anhaa) has described our Prophet and role model, Muhammad (sallAllaahu أ¢â‚¬ثœalayhi wa sallam), with four attributes:

1. He (sallAllaahu أ¢â‚¬ثœalayhi wa sallam) would "spend his night in worship", meaning he would not sleep during it. Thus, he (sallAllaahu أ¢â‚¬ثœalayhi wa sallam) would remain awake throughout it in worship and he would liven his soul by spending the night in sleeplessness. This is since sleep is the brother of death. The meaning of "spend his night" is that he (sallAllaahu أ¢â‚¬ثœalayhi wa sallam) would spend all of it in the state of qiyaam (night prayer) and performing acts of worship that are done for the sake of Allaah, Lord of the worlds. We must remember that the last ten days of Ramadaan are fixed and numbered.

As for what has been reported concerning the forbiddance of spending the entire night in prayer, which has been mentioned in the hadeeth of 'Abdullaah Ibn 'Amr (radyAllahau 'anhu) , then it is in regards to someone who does that consistently throughout every night of the year.

2. He (sallAllaahu أ¢â‚¬ثœalayhi wa sallam) would "wake up his family" meaning his (sallAllaahu أ¢â‚¬ثœalayhi wa sallam) pure wives, the Mothers of the Believers, so that they may take part in the profiting of good, the dhikr (remembrance) and the acts of worship during these blessed times.

3. He (sallAllaahu أ¢â‚¬ثœalayhi wa sallam) would "exert himself", meaning he (sallAllaahu أ¢â‚¬ثœalayhi wa sallam) would persevere and struggle in worship, adding more to his deeds than what he had done in the first twenty days (of Ramadaan). He only did this because the night of Al-Qadr occurs during one of these (last ten) days.

4. He (sallAllaahu أ¢â‚¬ثœalayhi wa sallam) would "tighten his Izaar (waistcloth)" meaning he would exert himself and struggle intensely in worship. It is also said that it means he (sallAllaahu أ¢â‚¬ثœalayhi wa sallam) would withdraw from women. This seems to be more correct since it inclines with what was mentioned previously and with the hadeeth of Anas (radyAllahau 'anhu) : "He (sallAllaahu أ¢â‚¬ثœalayhi wa sallam) would rollup his bed and withdraw from women (i.e. his wives)." [2]

Also, he (sallAllaahu أ¢â‚¬ثœalayhi wa sallam) would observe 'Itikaaf in the last ten days of Ramadaan and the person who is in the state of 'Itikaaf is restricted from interacting (sexually) with women.

So, O Muslim brother, strive to characterize yourself with these attributes. And guard the prayer you make in the depths of the night (tahajjud) with the Imaam in addition to the Taraaweeh prayer (which is prayed in the early parts of the night), so that your exertion in these last ten days may go beyond that of the first twenty. And so that you may achieve the attribute of "spending the night in worship" by praying.

And you must be patient in your obedience to Allaah, for indeed, the tahajjud (night) prayer is difficult, but its reward is great. By Allaah, it is a great opportunity in ones life and a profitable thing to take advantage of, for the one whom Allaah grants it to. And a person does not know if perhaps he will encounter one of Allaah's many rewards during the night prayer, thus serving as assistance for him in this world and in the Hereafter.

The righteous predecessors of this ummah would lengthen the prayer at night, exerting themselves. As-Saa'ib Ibn Yazeed said: "'Umar Ibn Al-Khattaab ordered Ubay Bin Ka'ab and Tameem Ad-Daaree to lead the people in prayer with eleven raka'aat. The reciter would recite one hundred verses, to the point that we had to lean upon wooden staffs due to the long standing. And we would not stop until the early parts of Fajr." [3]

'Abdullaah Ibn Abee Bakr reported: "I heard my father (i.e. Abu Bakr) say: 'During Ramadaan, we would finish (the night prayer) late and we would hurry the servants to present the food (of suhoor) for fear that Fajr (morning) would come upon us." [4]

There are two struggles of the soul that the believer faces during Ramadaan: the struggle by day with fasting and the struggle by night with qiyaam (night prayer). So whosoever combines these two and fulfills their rights, then he is amongst the patient -- those who will "be given their reward in full without any reckoning." [5]

These ten days are the last part of the month and a person's actions are based on his last ones. So perhaps, he will encounter the night of Al-Qadr, while standing in prayer for Allaah and thus have all his past sins forgiven.

And one must incite, animate and persuade his family to perform acts of worship, especially in these great times in which no one neglects it except that he has been deprived. What is more incredible than this is that while the people are performing prayer and making tahajjud, some individuals spend their time in forbidden gatherings and sinful events. This is indeed the greatest loss. We ask Allaah for his protection.

Therefore, embarking on these last days means entering into the profiting from righteous deeds in what remains of the month. From the unfortunate matters is to see that some people excel in righteous actions, such as prayer and recitation of the Qur'aan, in the first part of the month, but then signs of fatigue and weariness begin to show on them afterwards, especially when the last ten days of Ramadaan come in. And this is in spite of these last ten days possessing a greater standing than the first ones. Thus, one must persevere in striving and struggling and increase his worship when the end of the month draws near. And we must keep in mind that a person's actions are based on his last ones.




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Footnotes:

[1] Al-Bukhaaree (4/269) and Muslim (1174)

[2] See Lataa'if-ul-Ma'aarif: pg. 219

[3] See Al-Muwatta (Eng. Dar El-Fiker): vol. 1, pg 154

[4] Also in the Muwatta of Imaam Maalik: vol. 1, pg. 156

[5] Surah Az-Zumar: 15

[ummammaar]

When is the Night of Al-Qadr?

AUTHOR: Imaams Al-Albaanee and Ibn Al-'Uthaimeen


The Night of Al-Qadr occurs in the last ten nights of Ramadaan during an odd night (i.e. 21st, 23rd, 25th, 27th or 29th). However the scholars differ as to if it is fixed to one of these odd nights every year or if it changes every year to a different odd-numbered night. Below are the sayings of two of our great scholars, Muhammad Ibn Saalih Al-'Uthaimeen and Muhammad Naasir-ud-Deen Al-Albaanee (may Allaah have mercy on both of them).

The Night of Al-Qadr has a Fixed Date:

The best night in Ramadaan is the Night of Al-Qadr, based on the Prophet's saying: "Whoever performs the night prayer on the Night of Al-Qadr with firm faith and while seeking reward, his past sins will be forgiven." [1]

It is on the twenty-seventh night of Ramadaan according to the strongest opinion. A majority of the ahaadeeth comply with this, including the hadeeth of Zurr Ibn Hubaysh who said: "I heard Ubay Bin Ka'ab (radyAllaahu 'anhu) say when it was said to him that 'Abdullaah Ibn Mas'ood (radyAllaahu 'anhu) said "Whoever performs the night prayer (every night) throughout the year will achieve the Night of Al-Qadr." He (Ubay Bin Ka'ab) said: "May Allaah have mercy on him, his intention was that the people not (grow lazy) and depend solely (on just one night). By the One of whom there is no deity worthy of worship beside Him, it is indeed in Ramadaan. And by Allaah I know on which night it is. It is on the night that Allaah's Messenger (sallAllaahu 'alayhi wa sallam) commanded us to perform the Night Prayer. It is on the twenty-seventh night. Its sign is that the sun rises on its following morning bright with no rays."

In one report this is raised to being a saying of the Prophet (sallAllaahu 'alayhi wa sallam). [2]

[Imaam Al-Albaanee in his book Qiyaam Ramadaan (pg. 18-19)]

The Night of Al-Qadr is to be sought:

The Night of Al-Qadr is in the last ten nights of Ramadaan, based on the saying of the Prophet: "Search for the Night of Al-Qadr in the last ten nights of Ramadaan." [Al-Bukhaaree and Muslim] And it falls in one of the odd nights more likely than on the even nights, based on the Prophet's (sallAllaahu 'alayhi wa sallam) saying: "Search for the Night of Al-Qadr in the odd nights of the last ten nights of Ramadaan." [Al-Bukhaaree] And it is closer to the last seven nights, based on the hadeeth of Ibn 'Umar (radyAllaahu 'anhumaa) that: "Some men from the Companions of Allaah's Messenger saw the Night of Al-Qadr in a dream during the last seven nights (of Ramadaan). So the Prophet (sallAllaahu 'alayhi wa sallam) said: 'I see that all of your dreams agree that it (the Night of Al-Qadr) is in the last seven nights. So whoever wants to search for it, then let him search for it in the last seven nights.'" [Al-Bukhaaree and Muslim] And it is also based on the hadeeth in Muslim from Ibn 'Umar that the Prophet said: "Look for it in the last ten nights. But if one of you becomes weak or is unable, then do not let the remaining (last) seven nights overcome him."

Amongst the odd nights in the last seven nights, it is closest to the twenty-seventh night due to the hadeeth of Ubay Bin Ka'ab (radyAllaahu 'anhu) who said: "By Allaah, I know which night it is. It is on the night that Allaah's Messenger commanded us to perform the Night Prayer. It is on the twenty-seventh night." [Muslim]

The Night of Al-Qadr is not specified to one fixed night throughout all the years. Rather, it constantly changes. So one year it could occur on the twenty-seventh night for example and on another year it could occur on the twenty-fifth night, according to Allaah's Will and Wisdom. What directs us to this is the Prophet's (sallAllaahu 'alayhi wa sallam) saying: "Look for it (i.e. the Night of Al-Qadr) when there remain nine nights, when there remains seven nights, or when there remains five nights (i.e. 21st, 23rd, and 25th respectively without mention of 27th)."

Al-Haafidh Ibn Hajr said in Fath-ul-Baaree: "The most strongest opinion is that it is on an odd night in the last ten nights and that it constantly changes."

Allaah has hidden knowledge of its occurrence from His servants out of mercy for them so that they can increase their actions in the search for it during these honorable nights, by praying, making dhikr and supplicating. So they grow and increase in the nearness to Allaah and His reward. And He also kept it hidden from them as a test for them to distinguish who amongst them struggles and makes an effort to find it and who is lazy and negligent. This is since whoever constantly strives for something, he will exert himself in his search for it and trouble himself in finding it and achieving it.

And perhaps Allaah discloses the time of its occurrence to some of His servants through signs and signals, which one is able to see, just as the Prophet saw its sign that he would be prostrating in mud on its following morning. So it rained on that night and he prayed the (following) morning (Fajr) prayer in mud.

[Imaam Muhammad Ibn Saalih Al-'Uthaimeen in his book Majaalis Shahr Ramadaan (pg. 106-107)]

Footnotes:

[1] Reported by Al-Bukhaaree, Muslim and others from the narration of Abu Hurairah (raa) and by Ahmad (5/318) from the narration of 'Ubaadah Ibn As-Saamit (raa). The addition to it in [...] belongs to him and to Muslim from Abu Hurairah.

[2] Reported by Muslim and others and it is referenced in Saheeh Abee Dawood (1247)

[ummammaar]

The Wisdom and Benefits behind Fasting

AUTHOR: Imaam Ibn Qayyim Al-Jawziyyah
SOURCE: Abridged from his book Zaad al-Ma'aad


The objective behind fasting is to restrain the soul from (its) desires and to prevent it from those things, which are beloved to it. And its purpose is to control the soul's strength, so that it can be prepared to attain what is found in it (the fast) from success and joy for the soul. Through the fast, one curbs his hunger and thirst and is reminded of the condition of the hungry stomachs of needy people.

Through fasting, one narrows the passages the Devil has inside the servant (of Allaah) by narrowing the passages of food and drink. Also, it prevents the forces of the limbs from getting too accustomed to things that are harmful to it in this world and the hereafter. And each of the soul's body limbs and energies can cease their rebelliousness (to Allaah) and be harnessed by its bridle.

So therefore, the fast is the bridle of those who fear and obey Allaah and the shield of those wage war (against desires). And it is a garden for the righteous and devoted servants of Allaah. And it is for the Lord of the worlds, over all other actions (done to please Allaah). This is since the person who fasts, in fact does nothing. He only abandons his desire and his food for the sake of the One whom he worships.

So fasting is an abandonment of those things that the soul loves and desires, preferring instead Allaah's love and contentment. And it is a secret kept between the servant and his Lord أ¢â‚¬â€œ no one else is aware of it.

Fasting has an amazing effect in preserving one's outer limbs and inner capacities as well as protecting the soul from being overtaken by destructive components, which can ruin and destroy it. And it has a remarkable effect in causing all the harmful things that prevent the soul from being healthy to be emptied out. So fasting guards and protects the health of the person's heart and body limbs. And it returns the soul all that the hands of the desires has taken from it. So it is from the greatest ways of improving one's Taqwaa, as Allaah says: "O you who believe! Fasting is prescribed for you as it was prescribed for those before you in order that you attain Taqwaa." [Surah Al-Baqarah: 185]

The Prophet (sallAllaahu 'alayhi wa sallam) said: "Fasting is a shield." And he commanded those who had intense desires for marriage but were not able to marry, to observe fasting, making it a shield against those desires (of marriage).

When the benefits of fasting are born witness to by sensible minds and upright intuitions, one will come to realize that Allaah prescribed it as a mercy for mankind, goodness to them and a protection and shield for them. The Prophet's (sallAllaahu 'alayhi wa sallam) guidance concerning it was the most perfect of guidance, and the best for reaching the desired objective and the easiest on the soul.

Since restraining the soul from what it loves and desires is from the most difficult and hardest of things, its obligation was delayed until the middle of Islaam, after the Hijrah. This was at the point when the Tawheed and the Prayer had become firmly established in the souls of the Muslims and when they loved the commands of Allaah. So their souls were lead to its obligation in gradual steps. It became obligatory in the second year of Hijrah.

When the Messenger of Allaah (sallAllaahu 'alayhi wa sallam) died, he had fasted nine Ramadaans in total. Originally, it was obligated as an option left to the people to choose whether they wanted to fast or to feed needy people for every day. Then that option was transferred into the final obligatory fasting. And the matter of feeding people was left only for the old men and women who did not have the ability to fast.

Fasting had three stages. The first stage was its being obligated with the option of fasting or feeding a needy person. In the second stage, only the fasting was allowed, but if the person fasting slept before breaking his fast, he was forbidden from eating and drinking until the following night. This was abrogated in the third stage. And this is the stage at which the Religion has settled with until the Day of Judgement.

[ummammaar]

Reading the Qur'aan during Ramadaan

AUTHOR: 'Abdullaah bin Saalih Al-Fawzaan
SOURCE: Ahaadeeth As-Siyaam: Ahkaam wa Adaab (pg.63-65)

Abu Umaamah (radyAllaahu أ¢â‚¬ثœanhu) reported that the Prophet (sallAllaahu أ¢â‚¬ثœalayhi wa sallam) said: "Recite the Qur'aan for indeed it will come on the Day of Judgement as an intercessor for its Ashaab (those who read, memorize and implement it)." [1]

This hadeeth indicates the virtues of reciting the Qur'aan, the greatness of its reward and that it will intercede for its holders on the Day of Judgement towards their entrance into Paradise.

An-Nawaas Ibn Sama'aan (radyAllaahu أ¢â‚¬ثœanhu) reported: "I heard the Messenger of Allaah (sallAllaahu أ¢â‚¬ثœalayhi wa sallam) say: 'The Qur'aan will be brought on the Day of Judgement as well as the people who used to act upon it. Surat-ul-Baqarah and Aali 'Imraan will then approach them.' The Messenger of Allaah (sallAllaahu أ¢â‚¬ثœalayhi wa sallam) likened them to three examples, which I have not forgotten afterwards. He (sallAllaahu أ¢â‚¬ثœalayhi wa sallam) said: 'As if they were two clouds or two dark black canopies with light between them both or like two flocks of birds stretching their wings in the air pleading for the one who recited them.'" [2]

'Abdullaah Ibn 'Amr (radyAllaahu أ¢â‚¬ثœanhu) reported that the Messenger of Allaah (sallAllaahu أ¢â‚¬ثœalayhi wa sallam) said: "The fast and the Qur'aan will intercede for the servant on the Day of Judgement. The fast will say: 'My Lord, I restricted him from food and drink, so allow me to intercede for him.' And the Qur'aan will say: 'I prevented him from sleeping at night, so allow me to intercede for him.' So they will be allowed to intercede." [3]

Therefore, it is essential for the person fasting to recite the Qur'aan much during these blessed days and honorable nights. For indeed, there is a special virtue for the abundance of recitation in these days, which is not found in any other month. He should take advantage of the nobleness of time during this month, in which Allaah revealed the Qur'aan.

There is a special merit to reciting the Qur'aan in the nights of Ramadaan. For indeed, the night brings an end to the busy daily affairs, the enthusiasm is roused and the heart and the tongue mount upon reflecting. And Allaah is the one in whom we seek assistance.

It is reported that Jibreel used to meet with the Prophet (sallAllaahu أ¢â‚¬ثœalayhi wa sallam) during each night of Ramadaan and they would study the Qur'aan together. [4] So if making thikr (remembrance of Allaah) were better than the Qur'aan or equal to it (on these nights), they would have done that all the time or at certain times along with constantly gathering for that occasion.

Thus, this hadeeth illustrates the precedence of studying the Qur'aan during Ramadaan and gathering together for that occasion as well as turning towards one who is more prominent in the memorization of it.

The predecessors of this ummah would recite the Qur'aan constantly during Ramadaan. And when they would fast, they would sit in the masaajid and say: "We will guard our fast and not backbite anyone."

They would recite the Qur'aan in their prayer and out of it. 'Uthmaan (radyAllaahu أ¢â‚¬ثœanhu) would complete the recitation of the (whole) Qur'aan once a day. And some of the Salaf would complete it during their qiyaam in Ramadaan every three nights. Some of them would do it every seven days and some every ten days.

Ash-Shaafi'ee would complete the Qur'aan sixty times during Ramadaan, while reciting it outside of prayer. Al-Aswad would recite the whole Qur'aan every two nights of Ramadaan. Qataadah would always compete the Qur'aan every seven days. He would do it every three days in Ramadaan, and during the last ten days, he would do it every night. Their reports concerning that are famous.

Al-Haafidh Ibn Rajab (rahimahullaah) said: "The forbiddance of reciting the Qur'aan in less than three days (as stated in a hadeeth) has only been mentioned in regards to its being done on a normal basis. As for the specific times that are virtuous, such as the month of Ramadaan and especially the nights in which the night of Al-Qadr is sought. Or those places that are virtuous, such as Makkah for the one who enters it without residing there, then it is recommended to recite the Qur'aan a lot in these times and places, seeking the merits connected with their time and place. This is the opinion of Ahmad, Abu Ishaaq and other scholars. And the actions of others indicate that as has been stated previously." [5]

The person reciting the Qurأ¢â‚¬â„¢aan must observe the proper etiquettes of recitation. Some of them are that: He make his intention sincerely for Allaah, that he recite it whilst being in a state of purity, that he use the Siwaak and that he recite it while pondering on its meaning and observing total consciousness. Allaah says:

"A Book, which We have revealed to you in order that its verses may be pondered upon, so that the people of understanding may be reminded."

Also, from the etiquettes of the recitation is that one does not stop his reciting in order to speak to someone else. Indeed, when many people sit to recite the Qur'aan, and there are people sitting next to them, a majority of the time, they stop their recitation and speak to their neighbors. This is not proper since it is turning away from the recitation without a valid reason.

And it is on the one who recites, to act upon the Qur'aan, making permissible its Halaal and forbidding its Haraam, so that the Qur'aan can be a proof for him on the Day of Judgement and intercede for him in entering the gardens of bliss.




--------------------------------------------------------------------------------

Footnotes:

[1] Saheeh Muslim

[2] Reported by Muslim (804)

[3] Saheeh Muslim (804)

[4] Al-Bukhaaree (1/30) and Muslim (2308)

[5] Lataa'if-ul-Ma'aarif: pg. 102-103

[ummammaar]

Sunnahs Neglected in Ramadaan
Author: Imaam Muhammad Naasir-ud-Deen Al-Albaanee
Source: The Tape Set Silsilah al-Hudaa wan-Noor, Tape No. 590
Translator: SalafiPublications



Question: "Could the Shaikh give us some words of benefit for the blessed month of Ramadaan, on this fine occasion"
Shaikh al-Albaanee, may Allaah have mercy upon him said, "Allaah, the Exalted and Most High, says in the Noble Quraan:

'O you who believe! Fasting is prescribed for you as it was prescribed for those before you, so that you may become people having Taqwaa.' [Soorah al-Baqarah (2): 183]

So in this aayah, as will not be hidden to all those who are present, Allaah, the Mighty and Majestic, informs the Ummah of Muhammad (saws), through this aayah, that He has made Fasting obligatory upon them just as He had made its like obligatory upon the nations before us. This is a matter that is well-known to all of the Muslims who read this aayah, and clearly understand its meaning. But what I wish to speak about is something else, a matter which very few of the general people notice - and this is the saying of Allaah, the Exalted and Most High, at the end of this aayah:

'...So that you may become people having Taqwaa.'

So Allaah, the Mighty and Majestic, when He commands His believing servants, or obligates them with some Legislation, (then He) usually just mentions the command, without explaining the wisdom behind it. This is because the general wisdom behind Allaah, the Mighty and Majesticأ‚آ¹s, placing duties upon His servants is that He should test them by it, so that it should become apparent (as to) those who will obey Him and those who will disobey Him, the Exalted and Most High.

However in this aayah, He mentioned something that is not found frequently in the Noble Quraan, which is that He mentioned the reason for the order to Fast, by His Saying:

'...So that you may become people having Taqwaa.'

So the wisdom behind the Believers' fasting is not just that they should prevent themselves from enjoyable and permissible good things, even though this is an obligation upon the fasting person - but this is not the only thing that is required and intended by this Fasting. Allaah, the Mighty and Majestic, concluded His command to fast by saying:

'...So that you may become people having Taqwaa.'

Meaning: that the wisdom behind the prescription of Fasting is that the Muslim should increase in obedience to Allaah, the Exalted and Most High, in the month of Fasting, and become more obedient than he was before it.

Also the Prophet (saws) clearly stated and completely clarified this point of divine wisdom, by his (saws) saying, as is reported in the Saheeh of al-Bukhaaree (no. 1903), that he (saws) said, "Whoever does not abandon falsehood in speech and action, then Allaah has no need that he should leave his food and drink." Meaning: that Allaah, the Mighty and Majestic, did not intend and desire, by the obligation of Fasting - which is to withhold for a stated time, well known to you all - that they should only withhold from eating and drinking. Rather they should also withhold from that which Allaah, the Mighty and Majestic, has forbidden with regard to sins and acts of disobedience to Him; and from that is falsehood in speech and action.

So the Messenger (saws) is emphasizing the aayah:

'...So that you may become people having Taqwaa.'

i.e. that you should, as an act of worship to draw you closer to Allaah, the Mighty and Majestic, in addition to withholding from food and drink, also withhold from forbidden actions such as backbiting, carrying tales to cause harm to people, false witness, lying and so on, with regard to those forbidden manners that we are all aware of.

Therefore it is obligatory that all the Muslims should be aware that actions, which disrupt the Fast, are not just the physical acts, which are generally known, which are eating, drinking and sexual intercourse. The Fast is not just that you withhold from this. Therefore some of the scholars differentiate, and divide those things which disrupt the Fast into two categories, and this is what I intend by this talk of mine at this time that is blessed, if Allaah wills.

This is especially important since those who deliver Khutbahs and admonish the people during Ramadaan, when they speak about those things which disrupt the Fast, then they only speak about the material things, those things that we have just mentioned - eating, drinking and sexual intercourse. But what they should do, as sincere advisers and people who give reminder to the Muslims in general, is to concentrate a great deal upon the second category of things which disrupt the Fast. This is because the people have become used to thinking that Fasting is just to refrain from the first category, to withhold from the material things. But there is another category of things, which disrupt the Fast, which we are able to call the non-material things that disrupt the Fast.

So you have just heard his (saws) saying, "Whoever does not abandon falsehood in speech and action, then Allaah has no need that he should leave his food and drink."

Therefore every fasting person should examine himself and see: is he just withholding from the material things, or is he also withholding from those non-material things? Meaning: has he made his manners and behavior good when the blessed month of Ramadaan comes? If that is the case, then he has fulfilled the Saying of Allaah, the Exalted and Most High, at the end of the aayah:

'...So that you may become people having Taqwaa.'

But as for the one who restricts himself in his fasting to just withholding from food and drink, but who continues and persists upon the evil manners which he was upon previously, before Ramadaan, then this is not the Fasting that is desired and required from the wisdom behind the legislation of this noble month, which our Lord, the Mighty and Majestic indicates in His Saying:

'...So that you may become people having Taqwaa.'

So therefore we advise and remind our brother Muslims that they should remember this other category of things, those that are non-material, which disrupt the Fast, and it is something which the admonishers and those who seek to direct the people to the correct way rarely speak about, not to mention the general people, who are not aware of this category of things which disrupt the fast, i.e., the non-material things.

This is what I wanted to remind our brothers who are present in this fine gathering about, if Allaah wills, so that it may be a cause for their increasing in acts of worship, seeking to draw closer to Allaah, the Exalted and Most High, in this blessed month, the month of Fasting, which is such that we hope that Allaah, the Exalted and Most High, will guide and grant us all the success of fulfilling the due right of this blessed month, which is that we withhold from both the material and the non-material things that disrupt the Fast.

Furthermore in addition to this, I hope that you will pay attention to some affairs, which have been neglected by a majority of the general Muslims, not to mention those having knowledge.

There is a hadeeth that is very often neglected due to another hadeeth, because the majority of people are unable to reconcile in practice and application between them. This hadeeth is his (saws) saying, "My Ummah will continue to be upon good for as long as they hasten to break the fast and delay the pre-dawn meal."

So here two matters were mentioned, and they are neglected by most of the people, and they are: hastening to break the fast, and delaying the pre-dawn meal (Suhoor).

As for neglect of the first matter, which is hastening to break the Fast, then in the view of some people it contradicts another hadeeth, which is his (saws) saying, "My Ummah will continue to be upon good for as long as they hasten to pray the Maghrib Prayer."

So here we have two commands, to hasten with two matters. So it appears to some people that we cannot hasten to perform both of them together.

But reconciling between the command to hasten with breaking the Fast and the command to hasten to pray the Maghrib Prayer is a very easy matter. So it is something that our Prophet (saws) made clear to us by his action and practice. He (saws) used to break the Fast with three dates. He would eat three dates. Then he would pray the Maghrib Prayer, then he would eat again if he found that he needed to eat the evening meal.

But today we fall into two offences:

(i) Firstly we delay the Adhaan from its legislated time. Then after this delay comes another delay, which is that we sit down for a meal - except for a few people who are eager and pray the Maghrib Prayer in the Masjid. But the majority of the people wait until they hear the Adhaan, and then they sit down to eat as if they are having a dinner, or their evening meal, and not just breaking their fast.

So the Adhaan these days - in most of the lands of Islaam, is, unfortunately, I have to say, and not just in Jordan, and I have known this from investigation, in most of the lands of Islaam - the Adhaan for Maghrib is given after the time it becomes due. And the reason for this is that we have abandoned adhering to and applying the Islamic rulings, and instead we have come to depend upon astronomical calculations. We depend upon the timetable.

But these time-tables are based upon astronomical calculations which count the land as being a single flat plane. So they give a time for this flat plane, whereas the reality is that the land, particularly in this land of ours varies, varying between the depression of valleys and the elevation of mountains. So it is not correct that a single time be given which covers the shore, the planes and the mountains. No, each part of the land has its own time. So therefore whoever is able in his place of residence, in his city or his village, to see the sun set with his own eye, then whatever time it sets at, that is the hastening that we have been commanded with in his (saws) saying, which we just mentioned: 'My Ummah will continue to be upon good as long as they hasten to break the fast.' So the Prophet (saws) was careful to implement this Sunnah by teaching it, and by putting it into practice.

As for his teaching, then he (saws) said, in the hadeeth reported by al-Bukharee in his Saheeh (no. 1954), "If the night appears from this side," and he pointed towards the east, "and the day has departed from here," and he pointed towards the west, "and the sun has set, then the fasting person's fast is broken"

What does 'the fasting person's fast is broken' mean? It means he has entered under the ruling that he should break his fast. So then comes the previous ruling where the Messenger (saws) encouraged hastening to break the Fast, and the Messenger (saws) used to implement this, even when he was riding on a journey.

So it is reported in the Saheeh of al-Bukharee (no.1955) that the Prophet (saws) ordered one of his Companions to prepare the Iftaar for him. So he replied, 'O Messenger of Allaah it is still daytime before us.' Meaning: the light of the sun, so even though it had set, yet its light was still clear in the west. So the Messenger (saws) did not respond to what he had said, rather he re-emphasized the command to him to prepare the Iftaar. So the narrator of the hadeeth who said, We could see daylight in front of us,أ‚آ¹ meaning: the light of day, the light of the sun, When we broke our fast,أ‚آ¹ said, "If one of us had climbed onto his camel he would have seen the sun." The sun had set from here, and the Messenger (saws) ordered one of the Companions to prepare the Iftaar - Why? To hasten upon good "My Ummah will continue upon good for as long as they hasten to break the Fast."

So what is important is that we notice that the Iftaar, which is legislated to be hastened must be done with a few dates. Then we must hasten to perform the Prayer. Then after this the people can sit and eat as they need.

This is the first matter, which I wanted to remind you of, and it is how to reconcile the two things that the Prophet (saws) commanded we should hasten to perform. The first being the command to hasten the breaking of the Fast, and the second being the command to hasten the Maghrib Prayer. So the Iftaar should be done with some dates, as occurs in the Sunnah, and if dates are not available, then with some gulps of water. Then the Prayer should be prayed in congregation in the Masjid.

The other matter which I want to remind you of is what occurs in the previous hadeeth, "And they delay the pre-dawn meal" meaning: what is required here is the opposite to the case of the Iftaar. So he (saws) commanded us to hasten to perform the Iftaar. But as for the Suhoor, then it should be delayed. But what happens today is totally contrary to this, since many people eat their Suhoor before the appearance of Fajr by perhaps an hour. This is not befitting. This is contrary to the Sunnah shown by the saying of the Prophet (saws) and by his practice. So the Companions of the Prophet (saws) used to leave the Suhoor so late, that one of them would almost hear the Adhaan and he would still be eating because he had delayed the Suhoor.

Indeed there is an authentic hadeeth reported from the Prophet (saws) which shows the ease afforded by Islaam, to be counted as one of the principles of Islaam, which the Muslims are proud of, especially with regard to the matter of Fasting, since Allaah, the Mighty and Majestic, concluded the aayahs concerning Fasting with His Saying:

'Allaah desires ease for you, and He does not desire to make things difficult for you.

So from this ease is his (saws) saying, "If one of you hears the call to Prayer and the vessel is in the hand of one of you, then let him not put it down until he fulfils his need from it."

" If one of you hears the call to Prayer and the vessel" the vessel containing food, whether it be milk, some drink, water, anything which a person may take as Suhoor, and he hears the Adhaan, then he should not say, Now the food is forbidden due to the Adhaan being heard. The person who has had enough, it is not allowed for him to then have any more, whether it be a drink, or some fruit, when he has had his fill of whatever he was eating.

But as for the one who hears the Adhaan and he has not yet taken what he needs from the food and the drink, then the Messenger (saws) made that lawful for him. So he clearly said, in the clear and eloquent Arabic language, "If one of you hears the call to Prayer, and the vessel is in his hand, then let him not put it down until he fulfils his need from it."

And what is meant here by the call is the second call, the second Adhaan. It is not the first Adhaan, which they wrongly call the Adhaan of Imsaak (i.e. withholding). We must know that there is no basis for calling the first Adhaan the Adhaan for withholding (imsaak).

The second Adhaan is when we are to withhold, and this is clearly stated in the Quraan, since Allaah, the Mighty and Majestic, says:

'And eat and drink until the white thread of dawn becomes clear to you from the black thread of the night.'

So eating becomes forbidden at the start of the time of the Fajr Prayer. There is no separation between these two things. There is no withholding from food and drink for a quarter of an hour, or less than that, or more than that, before the start of the time for the Fajr Prayer. Not at all.

Because the Prayer becomes due when the true dawn appears, and food becomes forbidden for the fasting person when the true dawn appears. So there is no separation between these two matters at all.

So therefore there occurs in the hadeeth agreed upon by al-Bukharee and Muslim, from the hadeeth of أ‚آ¹Abdullaah Ibn أ‚آ¹Umar Ibn al-Khattaab (raa), that the Prophet (saws) said, "Let not the Adhaan of Bilaal deceive you..." meaning, the first Adhaan, "...because he gives the Adhaan in order to awaken the person who is sleeping, and so that the person who wishes to eat the pre-dawn meal can do so. So eat and drink until Ibn Umm Maktoon gives the Adhaan."

Ibn Umm Maktoon, whose name was 'Amr, was a blind man, and he was the one about whom the Saying of Allaah, the Exalted and Most High, came down:

'He frowned and turned away, that a blind man had come to him' to the end of the Ayaat.

So he used to give the second Adhaan, the Adhaan which means that eating becomes prohibited and that it is now time for the Fajr Prayer.

How did he used to give the Adhaan when he was blind? This is a question, which naturally occurs to some people. 'Amr Ibn Umm Maktoom used to climb on the roof of the Masjid, but he could not see the dawn, so he would wait until someone passing by saw the dawn. So when someone saw that the dawn had appeared and spread across the horizon, they would say to him, It is morning. It is morning. Then he would give the Adhaan.

So you will notice here that the Adhaan of 'Amr ibn Umm Maktoom was after the Fajr had appeared, and had been seen by the people whilst they were walking in the streets. So when it was said to him, "It is morning. It is morning," he would give the Adhaan.

So therefore there is latitude in the affair, since the muadhdhin would be delayed in giving the Adhaan until he heard the people telling him, "It is morning, it is morning." And then Allaahأ‚آ¹s Messenger (saws) said: "If one of you hears the call to Prayer and the vessel is in his hand, then let him not put it down until he has fulfilled his need from it."

So Allaah, the Mighty and Majestic, spoke truly when He said at the end of those Aayahs related to Fasting:

'Allaah desires to make things easy for you, and He does not desire to make things difficult for you.'

and '...that you should complete the number of days, and that you should glorify Allaah by mentioning takbeer for His having guided you, and that you should be thankful. '

So therefore from the Fiqh that is to be criticized, and which runs contrary to this Sunnah, is that a person says, "If someone hears the Adhaan and has some food in his mouth, then he must spit it out." So this is over strictness, and (ghuluww) exceeding the limits in the Religion, and the Lord of all of the creation admonished us, and reminded us, in His Book and in the Sunnah of His Prophet (saws) that we should not exceed the due limits in our Religion. So He said, in the Noble Quraan:

'O People of the Book! Do not exceed the limits in your religion, and do not say anything about Allaah except the truth.'

And our Messenger (saws) said to us, or he (saws) said, "Beware of (ghuluww) exceeding the limits in the Religion. Because those who came before you were destroyed by their exceeding the limits in their Religion."

So Allaahأ‚آ¹s Messenger (saws) has made it clear to us that there is latitude and a margin of ease in the matter of a person's taking suhoor, to the extent that he said: "If one of you hears the call to Prayer whilst the vessel is in his hand, then let him not put it down until he has completed his need from it."

So it is opposition to Allaah and to the Messenger that a person says that one who hears the Adhaan whilst he has food in his mouth must spit it out onto the ground. This is not from the Sunnah. Rather this is contrary to the Sunnah, and is contrary to the clear command of the Messenger (saws).

And I have been asked many times, so I will not leave open the need for such a question, but rather I will precede you in (answering) it, by stating that this hadeeth is to be found in some of the most famous books of the Sunnah. From them being the Sunan of Aboo Daawood, and it is the third book from the well-known six books. The first of which is Saheehul-Bukhaaree, the second being Saheeh Muslim, and the third being the Sunan of Aboo Daawood.

This hadeeth is to be found in it, and it is likewise reported by Aboo 'Abdillaah al-Haakim in his Mustadrak, and it is likewise reported by the Imaam of the Sunnah, Imaam Ahmad Ibn Hanbal, rahimahullaah, in his tremendous book known as the Musnad of Imaam Ahmad.

So the hadeth is not a strange hadeeth, rather it is a well-known hadeeth, and was reported by the Imaams of the Sunnah in the early times, and with an authentic chain of narration.

So here I say, to conclude this talk, since perhaps some of you have questions, which we will answer if Allaah wills, so I will conclude it with his (saws) saying "Allaah loves that His allowances be acted upon just as He loves that His prescribed duties be carried out," and in one narration, "Just as He hates that disobedience to Him be committed."

So there are two narrations, "Allaah loves that His allowances be acted upon just as He loves that His prescribed duties be carried out", and the second narration is, " as He hates that disobedience to Him be committed."

So therefore the Muslim should not practice false piety, and (as a result) refrain from obeying the Prophet (saws) in that which he encouraged us upon and clarified to us.

And what has been said is sufficient, and all praise is for Allaah, the Lord of all of the creation."

[ummammaar]

How the Prophet Fasted In Ramadaan
Author: Compiled by Muhammad Zorkane
Source: Al-Muntaqaa Issue Nine [1]
Translator: isma'eel alarcon



The Prophet (saws) would not begin fasting Ramadaan until there was a verified sighting of the crescent indicating the month or with the testimony of two trustworthy Muslim witnesses or just one witness. But when there was no sighting or testimony or the night of the thirtieth day of Shaأ¢â‚¬â„¢baan was cloudy and the crescent could not be sighted, he would complete thirty days for Shaأ¢â‚¬â„¢baan and then fast after that.
He (saws) would forbid that a Muslim fast a day or two days prior to the start of Ramadaan out of precaution, unless those days coincided with days he normally fasted.

He (saws) would not break his fast until directly after the disk of the sun had disappeared. And he would order his Companions to hasten in breaking their fast. And he would break his fast before praying (the Maghrib prayer). He would break his fast with fresh dates. If he didnأ¢â‚¬â„¢t find them, then with old dates, and if he didnأ¢â‚¬â„¢t find them, then with sips of water. When breaking his fast, he would say: "The thirst has gone, the veins have moistened and the reward is certain, if Allaah wills." [Dhahaba Adh-Dhamaأ¢â‚¬â„¢u wabtallatil-أ¢â‚¬ثœurooqu wa thabatal-ajr in sha Allaah]

When he (saws) would travel in Ramadaan, he would either fast or beak his fast and his Companions would choose between the two. So they would hold that whoever had energy and fasted then that was good and whoever was weak and broke his fast, then that was good.

It was not from his (saws) practice to estimate the point of distance in a journey for which a fasting person could break his fast. When his Companions would set out on a journey, they would break their fast without even having crossed outside of their homes. And they informed that this was his Sunnah.

And it was from his (saws) practice, that Fajr would come on him while he was still in the state of Janaabah (sexual impurity), due to his wives, so he would bathe (make ghusl) after Fajr and then fast.

And he would kiss some of his wives while he was fasting in Ramadaan, but he was the best amongst mankind at preventing his desires (from overtaking him).

He (saws) would use the Siwaak while fasting. And he would wash his mouth and nose while fasting, but would not let the water go deep in his nose or mouth.

He (saws) would pour water on his head during fasting, due to thirst or the heat.

He (saws) would eat dates for his pre-dawn meal (suhoor) and he would incite his Companions to take the Suhoor even if it was only a gulp of water. And he would delay the Suhoor until shortly before Fajr. The time between his Suhoor and the Fajr prayer was the extent it takes a man to recite fifty verses from the Book of Allaah.

A Description of the Prophet's Night Prayer in Ramadaan:

He (saws) would lead his Companions in the Taraaweeh prayer in congregation, then he stopped doing that for fear that the night prayer would be made obligatory on his ummah. But when he (saws) died, this fear went away and the prescription for praying it in congregation remained, due to the Prophet's (saws) saying: "Verily, when a man prays with the Imaam until he finishes the prayer, it is recorded for him that he prayed the (whole) night."

He (saws) would not go beyond making eleven rak'aat, whether in the month of Ramadaan or any other time.

Sometimes, he would say the Qunoot after finishing his recitation and before going into the bowing position, saying: "O Allaah guide me with those you have guided, and forgive me with those you have forgiven, and support me with those you have supported, and bless me in what you have given me, and protect me from the evil you have ordained. For You ordain all and nothing ordains over You. Truly, those you have befriended will not be humiliated, nor will those You have taken as enemies be honored. Blessed and raised High be our Lord. There is no security away from You except with You."

In the second half of Ramadaan, the Companions would say the Qunoot after rising from the bowing position, and they would add to it by cursing the disbelievers. So their Imaam would say: "O Allaah curse the disbelievers - those who hinder people from Your path and who deny Your messengers and who do not believe in Your promise. And divide their ranks. And put fear into their hearts, and send your punishment and torment on them, O Lord of Truth."

Then he would send Salaat upon the Prophet (saws) and he would supplicate what he was able to of good for the Muslims. Then he would ask forgiveness for the Muslims. Then when he had finished all of this, he would say: "O Allaah, You alone we worship, and to You we pray and prostrate. To You alone do we hasten and rush. And we hope for Your mercy, our Lord. We fear Your punishment, verily, your punishment on those whom You have taken as enemies is severe and ever-increasing."

And he would say in the last part of his Witr (either before the Salaam or after it): "O Allaah, verily, I seek refuge in Your Contentment from Your Discontentment and in Your Forgiveness from Your Punishment. And I seek refuge in You from You. The Praises for You cannot be accounted for, and You are just as how You have praised Yourself."

After finishing the Witr, the Prophet (saws) would say: "Subhaan Al-Maalikil-Qudoos" three times, prolonging his voice and raising it when reaching the third time.

He (saws) would pray two rak'at after the Witr and he would command his ummah to do that. And he would recite in them Surah Al-Zilzaal and Surah Al-Kaafiroon.

When the last ten days of Ramadaan would come, he (saws) would tighten his garment, stay up at night (worshipping) and wake up his family (to pray at night). And he would exert himself in these last ten days the way he didn't exert himself in any other days.

He (saws) would supplicate a lot, especially in the Night of Al-Qadr, saying: "O Allaah, You are indeed All-Pardoning, and You love to pardon (sins), so forgive me." [Allaahumma Innaka 'Afoowun, tuhibbul-'afwa fa-'Aafu 'Annee]

A Description of the Prophet's 'Itikaaf during Ramadaan:

He (saws) would perform 'Itikaaf during the last ten days of Ramadaan and he would only do so while fasting and in the three Masjids only (i.e. Masjid Al-Haraam in Makkah, Masjid An-Nabawee in Madeenah and Masjid Al-Aqsaa in Jerusalem)

When he (saws) would want to make 'Itikaaf, he would pray the Fajr prayer (in the masjid) and then begin his 'Itikaaf.

He (saws) would set up a small tent in the back of the masjid in which he would perform the 'Itikaaf and he would place his bed and mattress there.

He (saws) would permit some of his wives to visit him while in the state of 'Itikaaf, and he would depart from them in the door of the masjid. He would not be intimate with them at this time, whether by kissing them or other than that.

And he (saws) permitted a woman to make 'Itikaaf with her husband or by herself.

While in the state of 'Itikaaf, he would not go out from the masjid unless he had some humanly need.

The Prophet's guidance in giving out the Zakaat-ul-Fitr:

Allaah's Messenger (saws) obligated the Muslim and those he provides for, young and old, male and female, free and slave to give a saa' (around 2 kilogram) of dates or a saa' of barley or a saa' of dry cheese, or a saa' of raisins or half a saa' of wheat, or a saa' of the food of the people's land.

He (saws) would give it out in food and not cash.

It was from his (saws) practice to give the Zakaat-ul-Fitr a day or two prior to the 'Eed prayer.

It was from his (saws) practice to specifically give the Zakaat-ul-Fitr to the needy people (masaakeen). And he (saws) would not divide it separately for the eight categories of people mentioned in Surah At-Tawbah (60). He (saws) would appoint one of his Companions to collect and guard the Zakaat-ul-Fitr.






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Footnotes:

[1] For the evidences on these issues and for what will follow on the Rulings of Fasting, refer to the following books: "Fasting in Ramadaan" of أ¢â‚¬ثœAlee Al-Halabee and Saleem Al-Hilaalee, "The Night Prayer" of Shaikh Al-Albaanee and "Zaad Al-Maأ¢â‚¬â„¢aad" of the great scholar Ibn Qayyim Al-Jawziyyah.

[ummammaar]

The Wisdom Behind Fasting
Author: Imaam Muhammad Ibn Saalih Al-'Uthaimeen
Source: Majaalis Shahr Ramadaan [pgs. 41-43] Abridged
Translator: isma'eel alarcon


From the wisdom of fasting is that: It is an act of worship done for Allaah, in which the أ¢â‚¬ثœabd (servant) draws closer to His Lord by abandoning the things that he loves and desires, such as food, drink and sexual intercourse. So because of this, the truthfulness of his Faith and the completeness of his servitude to Allaah become apparent, as well as his love for Allaah and his longing for what Allaah has prepared for him (of good). This is since the one who fasts does not abandon something that is beloved to him except for that which is greater to him than it (which is Allaah). When the believer knows that Allaahأ¢â‚¬â„¢s contentment lies in the fasting - which is abandoning those desires that he naturally loves - he will give his Lordأ¢â‚¬â„¢s contentment precedence over his desires. So he abandons his desires no matter how much he longs and yearns for them, because his delight and the tranquility of his soul lies in his abandoning all that for the sake of Allaah.
And from the wisdom behind fasting is that it is a means of attaining Taqwaa, as Allaah says: "O you who believe! Fasting is prescribed for you as it was prescribed for those before you, in order that you gain Taqwaa." This is since a person who is fasting is commanded to do the obligatory duties and to avoid sinful acts. The Prophet (saws) said: "Whoever does not abandon false speech, acting upon that (false speech) and (acts of) ignorance (i.e. sins), then Allaah has no need of him abandoning his food and drink." [Reported by Al-Bukhaaree] So when a person is fasting, every time he desires to do a sinful act, he will remember that he is fasting and thus withhold himself from that. This is why the Prophet (saws) ordered the person who is fasting, when cursed at and abused, to say: "I am fasting", cautioning him (the reviler) that a person fasting is commanded to refrain from cursing and reviling, and reminding himself that he is fasting and cannot react with cursing.

And from the wisdom behind fasting is that the heart opens to contemplation and remembrance (of Allaah). This is since fulfilling oneأ¢â‚¬â„¢s desires leads to heedlessness and perhaps the heart becomes hardened and blinded from the truth. This is why the Prophet (saws) advised us to eat and drink little, where he said: "The Son of Aadam does not fill a vessel worse than his stomach." [Reported by Ahmad, An-Nasaaأ¢â‚¬â„¢ee and Ibn Maajah]

And in Saheeh Muslim, Handhala Al-Usaidee (raa), who was one of the scribes of Allaahأ¢â‚¬â„¢s Messenger, said to the Prophet (saws): "Handhala has become a hypocrite." So Allaahأ¢â‚¬â„¢s Messenger (saws) said: "Why is that?" He said: "O Messenger of Allaah, when we are with you, you remind us of the Hellfire and Paradise, as if we see them with our own eyes. But when we depart from you, we meet our wives and our children and our homes and we forget much (of what we heard from you)." In the last part of the hadeeth, the Prophet (saws) said to him: "But O Handhala, there is a time for this and a time for that (three times)." Abu Sulaymaan Ad-Daraanee said: "Indeed, when the soul hungers and thirsts, the heart softens and becomes pure. And when it is fed, the heart becomes blinded."

And from the wisdom behind fasting is that the person who has wealth is caused to realize the blessing of wealth that Allaah has bestowed on him, such that Allaah blessed him with food, drink and sexual intercourse. Many people are deprived of these things, so he should praise Allaah for these blessings and thank Him for granting him them. And he should remember his brother who is poor and who probably goes through the day starved and hungry. So he should be generous to him and give him charity so that he can clothe his barrenness and satisfy his hunger.

And from the wisdom behind fasting is that it trains one to curb the soul, and it gives one strength to withhold his soul by its bridle, such that one can govern it and lead it towards that which is good for it and what will make it prosper. This is because the soul commands one to do evil, except for those souls that my Lord has mercy on. So when a person undoes and lets go of his (soulأ¢â‚¬â„¢s) bridle, the soul lands him into many dangers. But when he controls it and curbs it, he is able to lead it to the highest of levels and the greatest of goals.

And from the wisdom of fasting is that the soul is broken down and restricted from having pride, to the point that it humbles itself to the truth and softens itself before the creation. This is because eating, drinking and having sexual intercourse with women - all of these things bring about insolence, arrogance, vanity and pride over people and over the truth. The soul preoccupies itself with trying to obtain these things because of its need for them. So when it obtains these things, the soul feels like it has conquered what it desired and so it falls into the happiness and proudness that is condemned. And this is a cause for its destruction. Only those whom Allaah protects are saved from this.

And from the wisdom behind fasting is that the passageways of blood (in the body) become narrow due to hunger and thirst, so therefore the passageways of the Devil in the human body also become narrower. This is since the Devil flows through the son of Adam like the flowing of blood, as is authentically recorded in the two Saheeh collections. So by fasting, the whisperings of the Devil are subdued and the strength of oneأ¢â‚¬â„¢s desires and anger are subjugated. This is why the Prophet (saws) said: "O young men! Whoever amongst you can afford it, should get married, for it is the best means for lowering oneأ¢â‚¬â„¢s gaze and the best way of keeping (oneأ¢â‚¬â„¢s) private parts chaste. But whoever is not able to marry, then let him fast, for it has protection."

And from the wisdom behind fasting are the health benefits that come as a result of it, which are attained by in-taking little food, allowing the digestive system to rest for a specified time, which lets excess wastes and excrements that are harmful to the body be discharged.

So how great and profound is the wisdom of Allaah, and how beneficial are His commandments to His creatures!

O Allaah, give us comprehension of Your Religion and allow us to understand the inner secrets of Your commandments. Rectify for us the affairs of our Religion and our worldly life. And forgive us and our parents and all the Muslims, by Your mercy, O Most Merciful. And may the peace and blessings of Allaah be on Muhammad (saws) and on his family and all his Companions.

[ummammaar]

Some of the Merits of Ramadaan
Author: 'Abdullaah Ibn Saalih Fawzaan
Source: Ahaadeeth As-Siyaam: Ahkaam wa Adaab (pg. 27-29)
Translator: isma'eel alarcon



Abu Hurairah (raa) reported that the Messenger of Allaah (saws) said: "Every deed of the Son of Aadam will be rewarded ten to seven hundred times its worth. Allaah, Mighty and Sublime, said: 'Except for the fast, for indeed it is for Me, and I will reward it. He leaves off his desires and his food for My sake. There are two times of joy for the one fasting. The time of joy when he breaks his fast and the time of joy when he meets His lord. And the scent coming from the mouth of the one fasting is more pleasant in the sight of Allaah than the smell of musk.'" [1]
This hadeeth is proof for the virtue of fasting and the great station it possesses in the sight of Allaah. Four of its many virtues occur in this hadeeth, and they are:

1. Those who fast will receive their reward in full without any reckoning, for every good deed is rewarded ten to seven hundred times its like in worth, except for the fast. Indeed, its reward is not limited to this number, but rather Allaah will reward it with manifold its likes in worth. This is because the fast is from (the forms of) patience and Allaah has stated:

"Verily, the patient ones will be given their reward in full without any reckoning." [2]

Al-Awzaa'ee said of this (ayah): "It will neither be weighed for them nor measured, but rather it will simply be served to them as food is served." [3]

2. Indeed Allaah connected the fast to Himself in conjunctive form, above all other types of deeds. And this conjunction is enough to show its noble status. This, and Allaah knows best, is due its state of encompassing the entirety of the day. Thus, one can find that the individual fasting has neglected his desires, while his soul constantly yearns after them. This, along with its lengthened duration, is not found in anything else besides the fast, especially in the days of summer due to their length and severity in heat. The individual's abandonment of the things he desires is an act of worship, which will be rewarded. This is because the fast is a secret kept between the servant and his Lord. No one knows of it except Allaah, the most High. It is an inward (hidden) action, which cannot be seen by the creation, thus riyaa' (showing off) cannot enter into it.

3. When the one who fasts meets his Lord, he will be delighted by his fast due to what he will see in it from its abundance, good standing and his reward by having his fast accepted, which Allaah granted him in the first place.

As for his joy at the time when he breaks the fast, then it is due to the completion of the act of worship and its being free from evil and those things that have been forbidden in it. This is from the praiseworthy types of joy since it is a joy that emanates from the obedience to Allaah and the completion of the fast, due to which great reward has been promised. This is as Allaah says: "Say: By the grace and mercy of Allaah, and by that, then rejoice." [4]

4. The breath coming from the mouth of the one fasting is more pleasant in the sight of Allaah than the scent of musk. This beautiful smell will be for the Day of Judgement for that is the day when the rewards for deeds will be manifested. This is based on one narration of the hadeeth: "...more pleasant in the sight of Allaah on the Day of Judgement..." [5]

Likewise it will be in the life of this world, since that is the time for the manifestation of the signs of worship, due to the report:

"And the scent coming from the mouth of the one fasting when he breaths out from the food (he ate previously) is more pleasant in the sight of Allaah than the smell of musk" [6]

This scent, although disliked by the people who smell it in this world will, however, be more pleasant in smell in the sight of Allaah than the scent of musk. This is because it is something that originates from the obedience to Allaah.

Ibn Hibbaan (rahimahullaah) said: "The sign that will mark the believer on the Day of Judgement is the brightness (of their faces) due to their ablution (wudoo') in this world, causing a distinction between them and the rest of the nations. And their mark on the Day of Judgement due to their fasting will be pleasant smelling breath, more pleasant in the sight of Allaah than the scent of musk. This is in order that they may be known amidst that group for that deed. We ask Allaah to grant us blessing on that day." [7]

And from the merits of Ramadaan is that Allaah has distinguished those who fast with a specific door from the doors of Paradise. No one more righteous than them will enter through it. Sahl Ibn Sa'ad (raa) reported that the Prophet (saws) said: "Verily, there is a door in Paradise, which is known as Ar-Rayyaan. On the Day of Judgement, the ones who fasted will enter in through it, no one other than them will enter in through it. And when they have entered, it will close, so no one will enter through it (after them)." [8]

And in addition to the wording: "And whosoever enters will be given to drink. And whosoever drinks will never feel thirsty again." [9]

However, these merits will not be attained except by the one who fasts with sincerity by abstaining from food, drink, intercourse, abstaining from hearing the unlawful, looking towards the prohibited and earning from unlawful means. Thus his body limbs must fast and abstain from sinful acts. His tongue must fast and abstain from lying, foul speech and false swearing. This is the legislated fast, the result of which will be great reward. And if this is not so, then the Prophet (saws) has said: "Whosoever does not abandon false speech and acting upon it, then Allaah has no need for him to abandon his food and drink." [10]

And Abu Hurairah (raa) reported that the Messenger of Allaah (saws) said: "Perhaps, all that one who fasts will get from his fast is hunger and thirst. And perhaps all that one who stands at night in prayer will get from his standing is sleeplessness." [11]






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Footnotes:

[1] Al-Bukhaaree (4/103) and Muslim (1151)
[2] Surat-uz-Zumar: 15

[3] Tafseer Ibn Katheer (7/80)

[4] Surah Yoonus: 85

[5] This wording is found in the hadeeth of Muslim (Book of Fasting: 163)

[6] Reported by Ibn Hibbaan and Ahmad

[7] See Saheeh Ibn Hibbaan (8/211)

[8] Al-Bukhaaree (4/111) and Muslim (1152)

[9] This increase to the hadeeth is found in the Saheeh of Ibn Khuzaimah (no. 1903)

[10] Al-Bukhaaree (10/473)

[11] Reported by Ahmad, Ibn Hibbaan and others with an authentic chain of narration

[ummammaar]

Remaining Steadfast After Ramadaan
Author: 'Abdullaah Ibn Saalih Al-Fawzaan
Source: Ahaadeeth As-Siyaam: Ahkaam wa Adaab (pg. 155-157)
Translator: Al-Manhaj


Sufyaan Ibn 'Abdillaah (raa) said: "O Messenger of Allaah, tell me something about Islaam of which I will not ask anyone else besides you (after that)." He said: "Say: 'I believe in Allaah' and then be steadfast (on that)." [1]
This hadeeth is proof that the servant is obligated, after having Eemaan in Allaah, to persevere and be steadfast upon obeying Him by performing the obligatory acts and avoiding the prohibited ones. This is achieved by following the Straight Path, which is the firm Religion, without drifting away from it to the right or to the left.

If a Muslim lived through Ramadaaan and spent its days in fasting and its nights in prayer, and in that month he accustomed himself to doing acts of good, then he must continue to remain upon this obedience to Allaah at all times (after that). This is the true state of the servant ('abd), for indeed, the Lord of the months is One and He is ever watchful and witnessing His servants at all times.

Indeed, steadfastness after Ramadaan and the rectification of one's statements and actions are the greatest signs that one has gained benefit from the month of Ramadaan and that he struggled in obedience. They are tokens of acceptance and signs of success.

Furthermore, the deeds of a servant do not come to an end with the end of a month and the beginning of another. Rather they continue and extend until one reaches death, for Allaah says: "And worship your Lord until the certainty (i.e., death) comes to you." [2]

If the fasting of Ramadaan comes to an end, then indeed the voluntary fasting is still prescribed throughout the entire year, and all praise is due to Allaah. If standing in prayer at night during Ramadaan comes to an end, then indeed, the entire year is a time for performing the night prayer. And if the Zakaat-ul-Fitr comes to an end, then there is still the Zakaah that is obligatory as well as the voluntary charity that lasts the whole year. This goes the same for reciting the Qur'aan and pondering over its meaning as well as every other righteous deed that is desirable, for they can be done at all times. From the many bounties that Allaah has bestowed upon His servants is that He has placed for them many different types of acts of worship and He provided many means for doing good deeds. Therefore, the enthusiasm and the zeal of the Muslim must be constant and he must continue to remain in the service of his Master.

It is unfortunate to find some people performing worship by doing different types of righteous acts during Ramadaan - they guard strictly their five daily prayers in the masjid, they recite the Qur'aan abundantly and they give in charity from their money. But when Ramadaan comes to an end, they grow lazy in their worship. Rather, sometimes they even abandon the obligations, both generally, such as praying in congregation, and specifically, such as praying the Fajr prayer!

And they (even) commit forbidden acts such as sleeping over the time of prayers, indulging in places of foolishness and entertainment, and mingling in parks, especially on the day of 'Eed! Obtaining help from these evils is only through the Grace of Allaah. Thus, they demolish what they have constructed and they destroy what they have established. This is an indication of deprivation and a sign of perdition. We ask Allaah for His safeguarding and protection!

Indeed, these types of people take the example of turning in repentance and ceasing from committing evil deeds as something specific and restricted to (only) the month of Ramadaan. So they stop doing these (good) acts when the month stops. Thus, it is as if they have abandoned sinning for the sake of Ramadaan, and not out of fear for Allaah! How evil are these people who do not know Allaah except in Ramadaan!

Truly, the success that Allaah grants His servant lies in the fasting of Ramadaan. And Allaah's assisting him to do that is a great blessing. Thus, this calls for the servant to be grateful to his Lord. And this understanding can be found in Allaah's saying, after having completed the favor of the month of fasting: "(He wants that you) must compete the same number of days, and that you must magnify Allaah (by saying Allaahu Akbar) for having guided you, so that you may be grateful to Him." [3]

So the one who is grateful for having fasted, he will remain upon that condition and continue to perform righteous deeds.

Indeed, the true manner of a Muslim is that of one who praises and thanks his Lord for having been bestowed the ability to fast and make qiyaam (night prayer). His condition after Ramadaan is better than it was before Ramadaan. He is more ready to obey, desiring to do good deeds and quick to implement the obligatory acts. This is since he has acquired benefit from this prominent institute of learning. It is that of one who fears for having his fast not accepted, for indeed Allaah only accepts from those who have Taqwaa.

The righteous predecessors would struggle to complete and perfect their deeds, hoping afterwards, that they would be accepted and fearing that they would be rejected. From the reports of 'Alee (raa) is that he said: "Be more concerned with having your deeds accepted than with the deed itself. Did you not hear Allaah say: 'Verily Allaah only accepts from those who have Taqwaa'?" [4] [5]

'Aa'ishah said: "I asked the Messenger of Allaah (saws) concerning the aayah: 'And those who give away that which they give (i.e., charity and other good deeds), while their hearts tremble with fear.' Are they the ones who drink alcohol and steal?" He (saws) said: "No, O daughter of As-Siddeeq. But rather, they are the ones who fast and pray and give in charity, yet fear that it won't be accepted from them. They are the ones who rush to do good deeds and they are the first to do them." [6]

So be warned and again be warned - of turning backward after having attained guidance, of going astray after persevering! And ask Allaah to provide you with endurance in doing righteous deeds and continuity in performing good acts. And ask Allaah that He grant you a good end, in order that He may accept our Ramadaan from us.






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Footnotes:

[1] Saheeh Muslim (no. 38)
[2] Surat-ul-Hijr: 99

[3] Surat-ul-Baqarah: 185

[4] Surat-ul-Maa'idah: 27

[5] Lataa'if-ul-Ma'aarif (pg. 246)