August 6, 2011
What are common mistakes in Tajweed that non-Arabs make?
The most common mistakes are in the letters themselves, meaning using the wrong articulation point for a letter, as well as improper timing of vowels (i.e. lengthening a vowel longer than one vowel count), and natural lengthenings (making them shorter than they should be). Each vowel over a letter receives one count. So a dhammah receives the same timing as a kasrah, as does a fath, as long as these letters are not followed by the medd letters (alif 
; or a ya' with no vowel preceded by a kasrah,
or wow with no vowel preceded by a dhammah). 
Medd letters have two vowel counts if they are not followed by a hamzah or a sukoon.
In this word, each vowel is equal in timing to the next; in other words, this word would have three vowel counts to it. We can notice that there are no medd letters in this word, so there is no elongation of the vowels.
This word also has each vowel equal in timing to the next, or three vowel counts. Again, there are no medd letters here, so there is no elongation of the vowels. In summary, the timing for the first word above is equal to the second word, even though there are different vowels used.
All vowels, as stated above, have equal timing in length. This is not true for letters without vowels, or saakin letters. The timings of saakin letters vary depending on their characteristics. The difference is in not a great length of time, though. For the time being we will not be discussing medd letters, but will return to them later. Saakin letters are divided into three groups when determining their timing. The three groups are:The soft
1.
The group of strength
2.
The middle group
3.
The soft group
The group of strength letters is the group of letters that have imprisonment of the sound when pronounced. When these letters have no vowel on them (a sukoon) their timing is short. The letters of this group are: 
, and are combined in the phrase: 
The middle group of letters is those that do not have a complete running of the sound, yet they do not have complete imprisonment of the sound like the group of strength letters. These letters therefore have a middle length of time when there is no vowel (a sukoon) on them. The letters of this group are: 
, and are combined in the phrase: 
The soft group of letters is the remaining Arabic letters. This group has a running of the sound when they are without a vowel (saakin), and have the longest timing on them.
, the next longest is the middle group , and the longest is the group of softness . All letters of the middle group are equal in timing to each other; all letters of the soft group are equal to each other in timing. All of the strength group of letters are equal in timing to each other, but the two letters 
have air released after they are pronounced.
What is Tajweed?
The word "tajweed" means to improve, make better.
Tajweed of the Holy Qur'an is the knowledge and application of the rules of recitation so the reading of the Qur'an is as the Prophet Mohammed peace and blessings be upon him, recited.
Ramadhan Mubaarak! Click here to read about the Qur'an in Ramadhan
Tajweed of the Holy Qur'an is the knowledge and application of the rules of recitation so the reading of the Qur'an is as the Prophet Mohammed peace and blessings be upon him, recited.
Ramadhan Mubaarak! Click here to read about the Qur'an in Ramadhan
Riwayah has a full audio for all the suras.
http://english.islamway.com/sindex.p...=erecitorslist
It is sorted by the Riwayah (Each Recitation has reached us by two selected narrators). Not each Riwayah has a full audio for all the suras.
T actual copies of each Riwayah: http://www.qeraatway.com/vb/showthread.php?t=18
Download complete Quran (mp3) with JUST 1 CLICK !!!
Download complete Quran (mp3) with JUST 1 CLICK !!!
Assalamy dear brothers and sisters in Islam.
I have uploaden the complete Quran , so if you like you can download the complete Quran with just 1 click.
WATCH THIS YOUTUBE VIDEO FOR MORE INFO: http://www.youtube.com/watch?v=oqgUxYvFG_A
With 1 click you can download 114mp3 files at once.
AbdulRahman alSudais:
Saeed el Ghamdie:
Mohamed El Mohaisany:
Mishary Rashed al-Efasy :
Saoud el Shuraim :
Abdul Basit Abdul Samad (Tajweed) :
August 5, 2011
Reaping the opportunities in Ramadan
In the name of Allah, the source of Mercy, the Mercy-giving
Reaping the opportunities in Ramadan
Reaping the opportunities in Ramadan
The Prophet's (may Allah send His blessing and peace upon him) companions used to say, "Let not the day that you fast and the day that you do not fast be equal." It is important that one's behaviour, attitude and outlook should not be the same on the day that one is fasting and when one is not fasting. There should be a change, as one is trying to worship Allah more, so one's fasting should have an effect.
Lesson 1: Gaining taqwa (fear of Allah)
Allah legislated fasting for gaining taqwa, "O you who believe fasting has been prescribed upon you as it has been prescribed upon those before you, so that you may attain taqwa." (meaning of Sooratul Baqarah (2):138) Tawqa in this case means, to make a shield between oneself and Allah's anger and hellfire. So we should ask ourselves, when we break our fasts, 'Has this fasting day made us fear Allah more ? Has it resulted that we want to protect ourselves from the hellfire ?'
Lesson 2: Drawing us closer to Allah
This is achieved by reciting and reflecting on Al-Qur'an during the night and the day, attending the taraweh prayers, remembering Allah, sitting in circles of knowledge and for those who can, making umrah. The Prophet (may Allah send His blessing and peace upon him) said,"An umrah in the month of Ramadan is equal (in reward) to performing a hajj." (Ahmad & Ibn Majah). Also for those who can, making itikaf (seclusion) in the last ten days of Ramadan, so to leave all worldly pursuits and seclude oneself in a masjid just thinking of Allah, this brings us closer to Allah. When one sins, one feels distant from Allah. That is why one might find it hard to read and reflect on the Qur'an and come to the masjid. However, the obedient worshipper feels closer to Allah and wants to worship Allah more, because Allah forgives and is merciful.
Lesson 3: Acquiring patience and strong will
Allah has mentioned patience more than seventy times in the Qur'an and has commanded patience in more than sixteen ways in His Book. So when one fasts, and gives up one's food and drink, and one's marital sexual relations for those hours, one learns restraint and patience. This ummah needs men and women that are strong willed, who can stand upon the Sunnah and the Book of Allah and not waver in front of the enemies of Allah. We do not need emotional people, who raise slogans and shout, but when the time comes to stand upon something firm, they cannot do so, they waver.
Lesson 4: Striving for ihsan (righteousness & sincerity) and staying away from riyaa’ (showing off)
Ihsan means to worship Allah as if one sees Him, for if one does not see Him, He sees all. Hasan al-basri said,"By Allah in the last twenty years, I have not said a word or taken something with my hand or refrained to take something with my hand or stepped forward or stepped back, except that I have thought before I have done any action,'Does Allah love this action ? Is Allah pleased with this action ?' " So when one is fasting, one should gain this quality of watching oneself and also staying away from riyah (showing off). That is why Allah said in a qudsi hadith, "..Fasting is for Me and I will reward it.." (Bukhari) Allah singles out fasting from all other types of worship saying, "..Fasting is for Me..", because no one knows whether you are fasting or not, except Allah. For example, when one is praying or giving charity or making tawwaf, one can be seen by the people, so one might do the action seeking the praise of the people. Sufian at-thawri used to spend the nights and the days crying and the people used to ask him, "Why do you cry, is it due to the fear of Allah ?", he said,'No.', they said,"Is it due to the fear of the hell-fire ?", he said, 'No. It is not the fear of Allah that makes me cry, what makes me cry is that I have been worshipping Allah all these years and doing scholarly teaching, but I am not certain that my intentions are purely for Allah.'
Lesson 5: Refinement of manners, especially those related to truthfulness and discharging trusts.
The Prophet (may Allah send His blessing and peace upon him) said,"Whoever does not abandon falsehood in word and action, then Allah, the Mighty and the Majestic has no need that he should leave his food and drink." (Bukhari) And the Prophet (may Allah send His blessing and peace upon him) said,"It may be that a fasting person attains nothing but hunger and thirst from his fast." (Ibn Majah) What we learn from this, is that we must pay attention to the purification of our manners. The Prophet (may Allah send His blessing and peace upon him) said,"I was sent to perfect good manners." (Muwatta) So we must check ourselves, are we following the behaviour of the Prophet (may Allah send His blessing and peace upon him). For example, Do we give salam to those we don't know and those we do know? Do we follow the manners of Islam, by telling the truth and only telling the truth? Are we merciful to the creation?
Lesson 6: Recognising that one can change for the better
The Prophet (may Allah send His blessing and peace upon him) said,"Every son of Adam sins and the best of the sinners are those who repent." (Ibn Majah) Allah provides many opportunities to repent to Him and seek His forgiveness. If one was disobedient they can become obedient.
Lesson 7: Being more charitable
Ibn Abbas said,"The Prophet (may Allah send His blessing and peace upon him) was the most charitable amongst the people, and he used to be more so in the month of Ramadan when Gibreel used to meet him on every night of Ramadan till the end of the month. The Prophet (may Allah send His blessing and peace upon him) used to recite the Holy Qur'an to Gibreel." (Bukhari) The Prophet (may Allah send His blessing and peace upon him) said, "He who gives food for a fasting person to break his fast, he will receive the same reward as him, without nothing being reduced from the fasting person's reward." (Tirmidhi )
Lesson 8: Sensing the unity of the Muslims
The Prophet (may Allah send His blessing and peace upon him) said, "...Those of you who will live after me, will see many differences. Then you must cling on to my Sunnah and the Sunnah of the rightly guided khalifah. Hold fast to it and stick to it.." (Abu Dawud) It is possible for Muslims to be a single body, but this will only be achieved when obedience is only to Allah and His Messenger. One senses unity, because the Muslims pray and fast together.
Lesson 9: Learning discipline
The Prophet (may Allah send His blessing and peace upon him) said, "Bilal makes the adhan, while it is still night; therefore, eat and drink until Ibn Umm Maktum makes the adhan." (Bukhari) The Prophet (may Allah send His blessing and peace upon him) made us adhere to this strictness. Similarly one cannot knowingly break the fast before the sunset, as this will not be accepted by Allah. Muslims should learn to be very strict in their lives, because they are people of an important message, which they mould their lives around.
Lesson 10: Teaching the young to worship Allah
It was the practice of the people of Madinah, that during the fast of Ashura (which is now a recommended fast of one day) to get their children to fast with them. When the children would cry of hunger and thirst, their parents would distract their attention by giving them some sort of toy to play with. The children would break their fast with their parents. (mentioned in Bukhari) So the young should be brought to the masjid and they should pray with their parents, so that they are able to get into the habit of becoming worshippers of Allah. If one does not encourage children to fast when they are young, they will find it very difficult to fast for thirty days at the age of puberty. This is why the Prophet (may Allah send His blessing and peace upon him) said, "Command your children to pray at the age of seven and beat them at the age of ten (if they do not pray)" (Hakim)
Lesson 11: Caring for one's health
Fasting teaches Muslims to take care of their health and to build strong bodies. The Prophet (may Allah send his blessing and peace upon him) said,"A strong believer is better and is more beloved to Allah than a weak believer, and there is good in everyone." (Muslim)
The Meaning of Ramadan
Fasting during Ramadan was ordained during the second year of Hijrah. Why not earlier? In Makkah the economic conditions of the Muslims were bad. They were being persecuted. Often days would go by before they had anything to eat. It is easy to skip meals if you don?t have any. Obviously fasting would have been easier under the circumstances. So why not then?
The answer may be that Ramadan is not only about skipping meals. While fasting is an integral and paramount part of it, Ramadan offers a comprehensive program for our spiritual overhaul. The entire program required the peace and security that was offered by Madinah.
Yes, Ramadan is the most important month of the year. It is the month that the believers await with eagerness. At the beginning of Rajab --- two full months before Ramadan --- the Prophet Muhammad, Sall-Allahu alayhi wa sallam, used to supplicate thus: "O Allah! Bless us during Rajab and Sha?ban, and let us reach Ramadan (in good health)."
During Ramadan the believers get busy seeking Allah?s mercy, forgiveness, and protection from Hellfire. This is the month for renewing our commitment and re-establishing our relationship with our Creator. It is the spring season for goodness and virtues when righteousness blossoms throughout the Muslim communities. "If we combine all the blessings of the other eleven months, they would not add up to the blessings of Ramadan," said the great scholar and reformer Shaikh Ahmed Farooqi (Mujaddad Alif Thani). It offers every Muslim an opportunity to strengthen his Iman, purify his heart and soul, and to remove the evil effects of the sins committed by him.
"Anyone who fasts during this month with purity of belief and with expectation of a good reward (from his Creator), will have his previous sins forgiven," said Prophet Muhammad, Sall-Allahu alayhi wa sallam. "Anyone who stands in prayers during its nights with purity of belief and expectation of a reward, will have his previous sins forgiven." As other ahadith tell us, the rewards for good deeds are multiplied manifold during Ramadan.
Along with the possibility of a great reward, there is the risk of a terrible loss. If we let any other month pass by carelessly, we just lost a month. If we do the same during Ramadan, we have lost everything. The person who misses just one day?s fast without a legitimate reason, cannot really make up for it even if he were to fast everyday for the rest of his life. And of the three persons that Prophet, Sall-Allahu alayhi wa sallam cursed, one is the unfortunate Muslim who finds Ramadan in good health but does not use the opportunity to seek Allah?s mercy.
One who does not fast is obviously in this category, but so also is the person who fasts and prays but makes no effort to stay away from sins or attain purity of the heart through the numerous opportunities offered by Ramadan. The Prophet, Sall-Allahu alayhi wa sallam, warned us: "There are those who get nothing from their fast but hunger and thirst. There are those who get nothing from their nightly prayers but loss of sleep."
Those who understood this, for them Ramadan was indeed a very special month. In addition to fasting, mandatory Salat, and extra Travih Salat, they spent the whole month in acts of worship like voluntary Salat, Tilawa (recitation of Qur?an), Dhikr etc. After mentioning that this has been the tradition of the pious people of this Ummah throughout the centuries, Abul Hasan Ali Nadvi notes: " I have seen with my own eyes such ulema and mashaikh who used to finish recitation of the entire Qur?an everyday during Ramadan. They spent almost the entire night in prayers. They used to eat so little that one wondered how they could endure all this. These greats valued every moment of Ramadan and would not waste any of it in any other pursuit?Watching them made one believe the astounding stories of Ibada and devotion of our elders recorded by history."
This emphasis on these acts of worship may sound strange --- even misplaced --- to some. It requires some explanation. We know that the term Ibada (worship and obedience) in Islam applies not only to the formal acts of worship and devotion like Salat , Tilawa, and Dhikr, but it also applies to worldly acts when performed in obedience to Shariah and with the intention of pleasing Allah. Thus a believer going to work is performing Ibada when he seeks Halal income to discharge his responsibility as a bread-winner for the family. However a distinction must be made between the two. The first category consists of direct Ibada, acts that are required for their own sake. The second category consists of indirect Ibada --- worldly acts that become Ibada through proper intention and observation of Shariah. While the second category is important for it extends the idea of Ibada to our entire life, there is also a danger because by their very nature these acts can camouflage other motives. (Is my going to work really Ibada or am I actually in the rat race?). Here the direct Ibada comes to the rescue. Through them we can purify our motives, and re-establish our relationship with Allah.
Islam does not approve of monasticism. It does not ask us to permanently isolate ourselves from this world, since our test is in living here according to the Commands of our Creator. But it does ask us to take periodic breaks from it. The mandatory Salat (five daily prayers) is one example. For a few minutes every so many hours throughout the day, we leave the affairs of this world and appear before Allah to remind ourselves that none but He is worthy of worship and of our unfaltering obedience. Ramadan takes this to the next higher plane, providing intense training for a whole month.
This spirit is captured in I?tikaf, a unique Ibada associated with Ramadan, in which a person gives up all his normal activities and enters a mosque for a specific period. There is great merit in it and every Muslim community is encouraged to provide at least one person who will perform I?tikaf for the last ten days of Ramadan. But even those who cannot spare ten days are encouraged to spend as much time in the mosque as possible.
Through direct Ibada we "charge our batteries"; the indirect ones allow us to use the power so accumulated in driving the vehicle of our life. Ramadan is the month for rebuilding our spiritual strength. How much we benefit from it is up to us.
The answer may be that Ramadan is not only about skipping meals. While fasting is an integral and paramount part of it, Ramadan offers a comprehensive program for our spiritual overhaul. The entire program required the peace and security that was offered by Madinah.
Yes, Ramadan is the most important month of the year. It is the month that the believers await with eagerness. At the beginning of Rajab --- two full months before Ramadan --- the Prophet Muhammad, Sall-Allahu alayhi wa sallam, used to supplicate thus: "O Allah! Bless us during Rajab and Sha?ban, and let us reach Ramadan (in good health)."
During Ramadan the believers get busy seeking Allah?s mercy, forgiveness, and protection from Hellfire. This is the month for renewing our commitment and re-establishing our relationship with our Creator. It is the spring season for goodness and virtues when righteousness blossoms throughout the Muslim communities. "If we combine all the blessings of the other eleven months, they would not add up to the blessings of Ramadan," said the great scholar and reformer Shaikh Ahmed Farooqi (Mujaddad Alif Thani). It offers every Muslim an opportunity to strengthen his Iman, purify his heart and soul, and to remove the evil effects of the sins committed by him.
"Anyone who fasts during this month with purity of belief and with expectation of a good reward (from his Creator), will have his previous sins forgiven," said Prophet Muhammad, Sall-Allahu alayhi wa sallam. "Anyone who stands in prayers during its nights with purity of belief and expectation of a reward, will have his previous sins forgiven." As other ahadith tell us, the rewards for good deeds are multiplied manifold during Ramadan.
Along with the possibility of a great reward, there is the risk of a terrible loss. If we let any other month pass by carelessly, we just lost a month. If we do the same during Ramadan, we have lost everything. The person who misses just one day?s fast without a legitimate reason, cannot really make up for it even if he were to fast everyday for the rest of his life. And of the three persons that Prophet, Sall-Allahu alayhi wa sallam cursed, one is the unfortunate Muslim who finds Ramadan in good health but does not use the opportunity to seek Allah?s mercy.
One who does not fast is obviously in this category, but so also is the person who fasts and prays but makes no effort to stay away from sins or attain purity of the heart through the numerous opportunities offered by Ramadan. The Prophet, Sall-Allahu alayhi wa sallam, warned us: "There are those who get nothing from their fast but hunger and thirst. There are those who get nothing from their nightly prayers but loss of sleep."
Those who understood this, for them Ramadan was indeed a very special month. In addition to fasting, mandatory Salat, and extra Travih Salat, they spent the whole month in acts of worship like voluntary Salat, Tilawa (recitation of Qur?an), Dhikr etc. After mentioning that this has been the tradition of the pious people of this Ummah throughout the centuries, Abul Hasan Ali Nadvi notes: " I have seen with my own eyes such ulema and mashaikh who used to finish recitation of the entire Qur?an everyday during Ramadan. They spent almost the entire night in prayers. They used to eat so little that one wondered how they could endure all this. These greats valued every moment of Ramadan and would not waste any of it in any other pursuit?Watching them made one believe the astounding stories of Ibada and devotion of our elders recorded by history."
This emphasis on these acts of worship may sound strange --- even misplaced --- to some. It requires some explanation. We know that the term Ibada (worship and obedience) in Islam applies not only to the formal acts of worship and devotion like Salat , Tilawa, and Dhikr, but it also applies to worldly acts when performed in obedience to Shariah and with the intention of pleasing Allah. Thus a believer going to work is performing Ibada when he seeks Halal income to discharge his responsibility as a bread-winner for the family. However a distinction must be made between the two. The first category consists of direct Ibada, acts that are required for their own sake. The second category consists of indirect Ibada --- worldly acts that become Ibada through proper intention and observation of Shariah. While the second category is important for it extends the idea of Ibada to our entire life, there is also a danger because by their very nature these acts can camouflage other motives. (Is my going to work really Ibada or am I actually in the rat race?). Here the direct Ibada comes to the rescue. Through them we can purify our motives, and re-establish our relationship with Allah.
Islam does not approve of monasticism. It does not ask us to permanently isolate ourselves from this world, since our test is in living here according to the Commands of our Creator. But it does ask us to take periodic breaks from it. The mandatory Salat (five daily prayers) is one example. For a few minutes every so many hours throughout the day, we leave the affairs of this world and appear before Allah to remind ourselves that none but He is worthy of worship and of our unfaltering obedience. Ramadan takes this to the next higher plane, providing intense training for a whole month.
This spirit is captured in I?tikaf, a unique Ibada associated with Ramadan, in which a person gives up all his normal activities and enters a mosque for a specific period. There is great merit in it and every Muslim community is encouraged to provide at least one person who will perform I?tikaf for the last ten days of Ramadan. But even those who cannot spare ten days are encouraged to spend as much time in the mosque as possible.
Through direct Ibada we "charge our batteries"; the indirect ones allow us to use the power so accumulated in driving the vehicle of our life. Ramadan is the month for rebuilding our spiritual strength. How much we benefit from it is up to us.
Ramadan: The Month of Mercy to Muslims
Mercy is a favour from Allah which He places in the hearts of whomsoever He wills. Verily, Allah will have mercy on His servants who are merciful. Allah is the Most Compassionate the Most Merciful. He loves the merciful and calls to mercy. He orders His servants to enjoin patience and mercy. A person may lack mercy for any number of reasons, among them, an abundance of sins and disobedience. They stain their hearts so much so that they ultimately blind them until their hearts become harder than stones. Allah says of the Children of Israel: 'And yet, after all this, your hearts hardened and became like rocks, or even harder' (2:74).
Allah also says about them when they opposed and rebelled against the divine law: 'Then, for having broken their solemn pledge, We rejected them and caused their hearts to harden' (5:13).
Among the things that cause a loss of mercy is arrogance with wealth and pride with riches. Allah says: 'Nay, verily, man becomes grossly overweening whenever he believes himself to be self-sufficient' (96:6-7).
The day the heart is disciplined with faith and good deeds it fills with mercy and kindness.
Another reason for the weakness of mercy is an abundance of gluttony and saturation. They give rise to contempt and recklessness. Hence the month of fasting was prescribed to crush this unruliness and ill discipline. The fasting person is naturally among the most merciful people. That is because he has tasted hunger, experienced thirst and endured hardship. His soul is, therefore, enveloped with mercy, care and gentleness for Muslims.
Mercy is something which every Muslim is required to render to his brother Muslim. It is a requirement from every responsible custodian toward those under his care. He should feel sorry for them and be lenient toward them. Prophet Muhammad sallallahu `alaihi wa sallam said: 'O Allah! Whoever was entrusted with authority over any affair of the Muslims and made it difficult for them, please make it difficult for him. And whoever was entrusted over any affair of the Muslims and was kind toward them, then be kind toward him.'
In a related hadith Allah's Messenger also said: 'Whoever oversees an affair for my nation and disappeared or abandoned them without fulfilling their needs while impoverishing them, Allah will debar him from his needs and impoverish him on the Day of Judgement.'
Mercy demands that the scholar and teacher should be gentle toward his students and lead them to the easiest and best ways to love him and benefit from his teachings. If he does this Allah will decree for him the most excellent and abounding reward. Listen to the manner in which Allah praises His Prophet sallallahu `alaihi wa sallam : 'And it was by God's grace that thou [O Prophet] didst deal gently with thy followers: for if thou hadst been harsh and hard of heart, they would indeed have broken away from thee' (3:159).
Mercy further requires from the imam that he should not make worship difficult for his followers or cause them harm. On the contrary, he should be merciful, kind and wise. The Prophet sallallahu `alaihi wa sallam said: 'Whoever from you leads the people in prayer must make it easy because among them are the old, the sick, the young and the needy.' It was narrated that when Mu'adh once extended the prayer the Prophet sallallahu `alaihi wa sallam said to him: 'Are you a troublemaker O Mu'adh? Are you a troublemaker O Mu'adh? Are you a troublemaker O Mu'adh?'
In the same manner, when Uthman ibn Abi al As al Thaqafi requested: 'O Messenger of Allah, make me an imam of my people.' The Prophet sallallahu `alaihi wa sallam said: 'You are their imam so lead the prayer according to the weakest of them and take a caller to prayer who would seek no payment for doing so.'
Mercy dictates that the one who calls to Islam must advise
those whom he is inviting with tenderness. That he should, moreover, clarify issues to them with concern. He should not hurt, defame people or even revile the disobedient in public. Allah advised Moses and Aaron to employ the following methods in their call to the tyrant Pharaoh: 'But speak unto him in a mild manner, so that he might bethink himself or [at least] be filled with apprehension' (20:44).
He also says: 'Call thou [all mankind] unto thy Sustainer's path with wisdom and goodly exhortation, and argue with them in the most kindly manner' (16:125).
The eminent jurist and Islamic scholar, Imam al Shafe'e wrote:
Allah also says about them when they opposed and rebelled against the divine law: 'Then, for having broken their solemn pledge, We rejected them and caused their hearts to harden' (5:13).
Among the things that cause a loss of mercy is arrogance with wealth and pride with riches. Allah says: 'Nay, verily, man becomes grossly overweening whenever he believes himself to be self-sufficient' (96:6-7).
The day the heart is disciplined with faith and good deeds it fills with mercy and kindness.
Another reason for the weakness of mercy is an abundance of gluttony and saturation. They give rise to contempt and recklessness. Hence the month of fasting was prescribed to crush this unruliness and ill discipline. The fasting person is naturally among the most merciful people. That is because he has tasted hunger, experienced thirst and endured hardship. His soul is, therefore, enveloped with mercy, care and gentleness for Muslims.
Mercy is something which every Muslim is required to render to his brother Muslim. It is a requirement from every responsible custodian toward those under his care. He should feel sorry for them and be lenient toward them. Prophet Muhammad sallallahu `alaihi wa sallam said: 'O Allah! Whoever was entrusted with authority over any affair of the Muslims and made it difficult for them, please make it difficult for him. And whoever was entrusted over any affair of the Muslims and was kind toward them, then be kind toward him.'
In a related hadith Allah's Messenger also said: 'Whoever oversees an affair for my nation and disappeared or abandoned them without fulfilling their needs while impoverishing them, Allah will debar him from his needs and impoverish him on the Day of Judgement.'
Mercy demands that the scholar and teacher should be gentle toward his students and lead them to the easiest and best ways to love him and benefit from his teachings. If he does this Allah will decree for him the most excellent and abounding reward. Listen to the manner in which Allah praises His Prophet sallallahu `alaihi wa sallam : 'And it was by God's grace that thou [O Prophet] didst deal gently with thy followers: for if thou hadst been harsh and hard of heart, they would indeed have broken away from thee' (3:159).
Mercy further requires from the imam that he should not make worship difficult for his followers or cause them harm. On the contrary, he should be merciful, kind and wise. The Prophet sallallahu `alaihi wa sallam said: 'Whoever from you leads the people in prayer must make it easy because among them are the old, the sick, the young and the needy.' It was narrated that when Mu'adh once extended the prayer the Prophet sallallahu `alaihi wa sallam said to him: 'Are you a troublemaker O Mu'adh? Are you a troublemaker O Mu'adh? Are you a troublemaker O Mu'adh?'
In the same manner, when Uthman ibn Abi al As al Thaqafi requested: 'O Messenger of Allah, make me an imam of my people.' The Prophet sallallahu `alaihi wa sallam said: 'You are their imam so lead the prayer according to the weakest of them and take a caller to prayer who would seek no payment for doing so.'
Mercy dictates that the one who calls to Islam must advise
those whom he is inviting with tenderness. That he should, moreover, clarify issues to them with concern. He should not hurt, defame people or even revile the disobedient in public. Allah advised Moses and Aaron to employ the following methods in their call to the tyrant Pharaoh: 'But speak unto him in a mild manner, so that he might bethink himself or [at least] be filled with apprehension' (20:44).
He also says: 'Call thou [all mankind] unto thy Sustainer's path with wisdom and goodly exhortation, and argue with them in the most kindly manner' (16:125).
The eminent jurist and Islamic scholar, Imam al Shafe'e wrote:
Support me with your advice in private, and avoid advising me in public.
Surely giving advice among the people is a kind of reproach, which I would rather not listen to.
If you disobey and ignore my wish, don't be saddened if you are not obeyed.
Mercy is required from a father to his children. This matter was previously discussed in the lesson (No. 18) on how we train our children. The mercy of the father or mother toward her children has the greatest effect on their integrity, well-being and obedience. Self-praise and harshness only open the door to despair. The Prophet sallallahu `alaihi wa sallam said: 'Kindness was never bestowed upon something except that it beautified it, and it was never removed from that thing except that it made it ugly.'
O you who fast and cause hunger to your stomach, there are thousands of stomachs more awaiting a meal. Will there not arise from among you those who would feed them? O you who fast and cause thirst to your liver, there are thousands more who await a mouthful of water. Will there not arise from among you those who would quench their thirst? O you who fast and wear the finest garments, there are naked people out there awaiting only a piece of cloth to cover their bodies. Will there not then come forth from among you those who would clothe them?
O Allah! We implore your extended mercy that will forgive our sins and erase our misdeeds and errors.
Excellence of fasting in Ramadan
* Forgiveness of sins
THE Prophet (sallallahu alayhe wa sallam) urged that one fasts in Ramadan,
explaining its excellence and high station, such that if the fasting
person had sins as many as the foam upon the sea, then they would be
forgiven for him through this pure and blessed act of worship. From Abu
Hurairah, radiyallaahu anhu, from the Prophet who said: He who fasts
Ramadan, due to eemaan and hoping for reward (from Allah) then his
previous sins are forgiven.
From Abu Hurairah, radiyallaahu anhu, that the Prophet climbed upon the
mimbar (pulpit) and said: Aameen [O Allah grant it], aameen, aameen. So it
was said, O Messenger of Allah, you climbed upon the mimbar and said,
aameen, aameen, aameen? So he said: Indeed Jibraaeel, alayhis salaam, came
to me and said, Whoever reaches the month of Ramadan and does not have
[his sins] forgiven and so enters the Fire, then may Allah distance him,
say aameen So I said: aameen ...
* That supplication (duaa) is answered and freedom from the Fire is
granted
He (sallallahu alayhe wa sallam) said: There are in the month of Ramadan
in every day and night those to whom Allah grants freedom from the Fire,
and there is for every Muslim a supplication which he can make and will be
granted .
* He will be amongst the true followers of the prophets and the martyrs
From Amr ibn Murrah al-Juhanee, radiyallaahu anhu, who said: A man came to
the Prophet and said: O Messenger of Allah what if I testify that none has
the right to be worshipped but Allah and that you are the Messenger of
Allah, and I observe the five daily prayers, and I pay the Zakat, and I
fast and stand in prayer in Ramadan, then amongst whom shall I be? He
said: Amongst the true followers of the prophets and the martyrs.
* Warning Against Failing to Fast in Ramadan
Abu Umaamah al-Baahilee, radiyallaahu anhu, said: I heard Allahs Messenger
say: Whilst I was sleeping two men came to me and took hold of my arms and
brought me to a steep mountain and said: climb so I said: I am not able
to. So they said: We will make it easy for you. So I climbed until came to
the summit of the mountain where I heard terrible cries, so I said: what
are these cries? They said: That is the howling of the people of the Fire.
Then they took me further on until came to a people who were strung up by
their hamstrings, with their jawbones torn and flowing with blood, so I
said: who are these. He said: Those who break their fast before the time
at which they may do so.
As for what is reported that the Prophet said: He who deliberately fails
to fast a day of Ramadan even if he were to fast forever it would not
make up for it.
[This hadith is weak (daeef), not authentic.]
* The Intention (An-Niyyah)
The obligation to have intention for the obligatory fast before the
appearance of the true dawn
When it is confirmed that the month of Ramadan has commenced, then it is
obligatory upon every Muslim upon whom the Shariah rulings are binding to
intend to fast until the night, as the Prophet said: He who does not
resolve to fast before it is Fajr, then there is no fast for him.
He also said: He who does not intend during the night to fast, then there
is no fast for him.
The place for the intention is the heart, to pronounce it upon the tongue
is an innovation (bidah) and misguidance - even if the people think it to
be good. The necessity of having intention from the night is particular to
obligatory fasts since the Messenger used to come to Aaisha, radiyallaahu
anhaa, at times other than Ramadan and say, Do you have any food? If not,
then I am fasting.
The like of this is reported from the practice of the Companion:
Abud-Dardaa, Abu Talhah, Abu Hurairah, Ibn Abbaas and Hudaifah ibn
al-Yamaan, radiyallaahu anhum, and may Allah raise us up amongst them
beneath the flag of the nobles of the children of Aadam.
So this refers to the optional fast and shows that the obligation of
having intention before the appearance of the true drawn is for the
obligatory fast - and Allah the Most High knows best.
TIME FOR BEGINNING AND ENDING THE FAST
When the Companions of the unlettered Prophet Muhammad (sallallahu alayhe
wa sallam) fasted and the time for breaking the fast came, then they would
eat, drink and cohabit with their wives as long as they didnt fall asleep.
If one of them fell asleep before eating the evening meal then it was not
permissible to do any of that until the next evening. Then the Mercy of
their Lord, the All-Powerful, the Bestower, enveloped them and allowance
was made for them, and they were overjoyed this is explained in the
following hadith:
From al-Baraa, radiyallaahu anhu, who said: When the companions of the
Prophet fasted and it became time to break the fast, if one of them slept
before eating, then he would not eat that night, nor the next day until
evening. Once Qays ibn Sirmah al-Ansaaree was fasting, so when it was time
to break the fast he came to his wife and said to her, Do you have any
food? She said: No, but I will go and seek some for you. He used to work
during the day so sleep overtook him, then his wife came and when she saw
him she said, You have missed it. Then in the middle of the next day he
fainted, and that was mentioned to the Prophet, so this Aayah was sent
down (which means):
It is made lawful for you to have sexual relations with your wives on the
night of the fasts.
So they were overjoyed, and,
And eat and drink until the white thread (light) of dawn appears to you
distinct from the black thread (darkness of night).
was also sent down.
This is the cherishing mercy which the Most Kind and Most Merciful gives
abundantly to His humble servants who say: We hear and we obey, we ask for
Your forgiveness our Lord, and to you we return.
The fast has a specified time - with specified beginning and end and is
from the appearance of Fajr until the daytime ends, the night begins and
the suns disc is hidden by the horizon.
* The white thread and the black thread
When the aforementioned Aayah was sent down, some of the Companions of the
Prophet (sallallahu alayhe wa sallam) took black camel tethers and white
ones and placed them beneath their pillows, or (one) tied them to his foot
and would continue eating and drinking until he could distinguish them.
From Adiyy ibn Haatim, radiyallaahu anhu, who said: When,
Until the white thread appears to you distinct from the black thread.
was sent down I took a black and a white camel tether and placed them
beneath my pillow, and during the night I would look to see but they didnt
appear any different to each other, so in the morning I went to the
Prophet (sallallahu alayhe wa sallam) and informed him, so he said: Rather
it is the blackness of night and the whiteness of dawn.
[Reported by al-Bukhaaree (4/113) and Muslim (no 1090). The narration
apparently shows that Adiyy was present when this Aayah was sent down,
which means that he was a Muslim at the time. However, this is not the
case, since fasting was made obligatory in the second year after the
Hijrah, and Adiyy accepted Islam in the ninth or tenth year as occurs in
al-Isaabah (2/468). So either we say that the Aayah was sent down very
much later on and this is very unlikely, or that explain the saying of
Adiyy: When it was sent down, to mean When I accepted Islam and this Aayah
was recited to me. And this is what is correct due to the narration of
Ahmad in his Musnad (4/377): Allahs Messenger taught me the prayer and
fasting, he said: Pray such and such, and fast and when the sun sets then
eat and drink until the white thread is clear to you from the black
thread, and fast for 30 days unless you see the new moon before that so I
took two threads of wool, one black and one white ... (the hadith).
abridged from Fathul-Baaree (4/132-133).]
THE Prophet (sallallahu alayhe wa sallam) urged that one fasts in Ramadan,
explaining its excellence and high station, such that if the fasting
person had sins as many as the foam upon the sea, then they would be
forgiven for him through this pure and blessed act of worship. From Abu
Hurairah, radiyallaahu anhu, from the Prophet who said: He who fasts
Ramadan, due to eemaan and hoping for reward (from Allah) then his
previous sins are forgiven.
From Abu Hurairah, radiyallaahu anhu, that the Prophet climbed upon the
mimbar (pulpit) and said: Aameen [O Allah grant it], aameen, aameen. So it
was said, O Messenger of Allah, you climbed upon the mimbar and said,
aameen, aameen, aameen? So he said: Indeed Jibraaeel, alayhis salaam, came
to me and said, Whoever reaches the month of Ramadan and does not have
[his sins] forgiven and so enters the Fire, then may Allah distance him,
say aameen So I said: aameen ...
* That supplication (duaa) is answered and freedom from the Fire is
granted
He (sallallahu alayhe wa sallam) said: There are in the month of Ramadan
in every day and night those to whom Allah grants freedom from the Fire,
and there is for every Muslim a supplication which he can make and will be
granted .
* He will be amongst the true followers of the prophets and the martyrs
From Amr ibn Murrah al-Juhanee, radiyallaahu anhu, who said: A man came to
the Prophet and said: O Messenger of Allah what if I testify that none has
the right to be worshipped but Allah and that you are the Messenger of
Allah, and I observe the five daily prayers, and I pay the Zakat, and I
fast and stand in prayer in Ramadan, then amongst whom shall I be? He
said: Amongst the true followers of the prophets and the martyrs.
* Warning Against Failing to Fast in Ramadan
Abu Umaamah al-Baahilee, radiyallaahu anhu, said: I heard Allahs Messenger
say: Whilst I was sleeping two men came to me and took hold of my arms and
brought me to a steep mountain and said: climb so I said: I am not able
to. So they said: We will make it easy for you. So I climbed until came to
the summit of the mountain where I heard terrible cries, so I said: what
are these cries? They said: That is the howling of the people of the Fire.
Then they took me further on until came to a people who were strung up by
their hamstrings, with their jawbones torn and flowing with blood, so I
said: who are these. He said: Those who break their fast before the time
at which they may do so.
As for what is reported that the Prophet said: He who deliberately fails
to fast a day of Ramadan even if he were to fast forever it would not
make up for it.
[This hadith is weak (daeef), not authentic.]
* The Intention (An-Niyyah)
The obligation to have intention for the obligatory fast before the
appearance of the true dawn
When it is confirmed that the month of Ramadan has commenced, then it is
obligatory upon every Muslim upon whom the Shariah rulings are binding to
intend to fast until the night, as the Prophet said: He who does not
resolve to fast before it is Fajr, then there is no fast for him.
He also said: He who does not intend during the night to fast, then there
is no fast for him.
The place for the intention is the heart, to pronounce it upon the tongue
is an innovation (bidah) and misguidance - even if the people think it to
be good. The necessity of having intention from the night is particular to
obligatory fasts since the Messenger used to come to Aaisha, radiyallaahu
anhaa, at times other than Ramadan and say, Do you have any food? If not,
then I am fasting.
The like of this is reported from the practice of the Companion:
Abud-Dardaa, Abu Talhah, Abu Hurairah, Ibn Abbaas and Hudaifah ibn
al-Yamaan, radiyallaahu anhum, and may Allah raise us up amongst them
beneath the flag of the nobles of the children of Aadam.
So this refers to the optional fast and shows that the obligation of
having intention before the appearance of the true drawn is for the
obligatory fast - and Allah the Most High knows best.
TIME FOR BEGINNING AND ENDING THE FAST
When the Companions of the unlettered Prophet Muhammad (sallallahu alayhe
wa sallam) fasted and the time for breaking the fast came, then they would
eat, drink and cohabit with their wives as long as they didnt fall asleep.
If one of them fell asleep before eating the evening meal then it was not
permissible to do any of that until the next evening. Then the Mercy of
their Lord, the All-Powerful, the Bestower, enveloped them and allowance
was made for them, and they were overjoyed this is explained in the
following hadith:
From al-Baraa, radiyallaahu anhu, who said: When the companions of the
Prophet fasted and it became time to break the fast, if one of them slept
before eating, then he would not eat that night, nor the next day until
evening. Once Qays ibn Sirmah al-Ansaaree was fasting, so when it was time
to break the fast he came to his wife and said to her, Do you have any
food? She said: No, but I will go and seek some for you. He used to work
during the day so sleep overtook him, then his wife came and when she saw
him she said, You have missed it. Then in the middle of the next day he
fainted, and that was mentioned to the Prophet, so this Aayah was sent
down (which means):
It is made lawful for you to have sexual relations with your wives on the
night of the fasts.
So they were overjoyed, and,
And eat and drink until the white thread (light) of dawn appears to you
distinct from the black thread (darkness of night).
was also sent down.
This is the cherishing mercy which the Most Kind and Most Merciful gives
abundantly to His humble servants who say: We hear and we obey, we ask for
Your forgiveness our Lord, and to you we return.
The fast has a specified time - with specified beginning and end and is
from the appearance of Fajr until the daytime ends, the night begins and
the suns disc is hidden by the horizon.
* The white thread and the black thread
When the aforementioned Aayah was sent down, some of the Companions of the
Prophet (sallallahu alayhe wa sallam) took black camel tethers and white
ones and placed them beneath their pillows, or (one) tied them to his foot
and would continue eating and drinking until he could distinguish them.
From Adiyy ibn Haatim, radiyallaahu anhu, who said: When,
Until the white thread appears to you distinct from the black thread.
was sent down I took a black and a white camel tether and placed them
beneath my pillow, and during the night I would look to see but they didnt
appear any different to each other, so in the morning I went to the
Prophet (sallallahu alayhe wa sallam) and informed him, so he said: Rather
it is the blackness of night and the whiteness of dawn.
[Reported by al-Bukhaaree (4/113) and Muslim (no 1090). The narration
apparently shows that Adiyy was present when this Aayah was sent down,
which means that he was a Muslim at the time. However, this is not the
case, since fasting was made obligatory in the second year after the
Hijrah, and Adiyy accepted Islam in the ninth or tenth year as occurs in
al-Isaabah (2/468). So either we say that the Aayah was sent down very
much later on and this is very unlikely, or that explain the saying of
Adiyy: When it was sent down, to mean When I accepted Islam and this Aayah
was recited to me. And this is what is correct due to the narration of
Ahmad in his Musnad (4/377): Allahs Messenger taught me the prayer and
fasting, he said: Pray such and such, and fast and when the sun sets then
eat and drink until the white thread is clear to you from the black
thread, and fast for 30 days unless you see the new moon before that so I
took two threads of wool, one black and one white ... (the hadith).
abridged from Fathul-Baaree (4/132-133).]
Inner Dimensions of Islamic Worship
S * A * W * M * S * A * W * M * S * A * W * M * S * A * W * M * S * A * W * M
Three Grades
It should be known that there are three grades of Fasting: ordinary, special and extra-special.
Ordinary Fasting means : abstaining from food, drink and sexual satisfaction.
Special Fasting means : keeping one's ears, eyes, tongue, hands and feet -- and all other organs -- free from sin.
Extra-special Fasting means : fasting of the heart from unworthy concerns and worldly thoughts, in total disregard of everything but God, Great and Glorious is He. This kind of Fast is broken by thinking of worldly matters, except for those conducive to religious ends, since these constitute provision for the Hereafter and are not of this lower world. Those versed in the spiritual life of the heart have even said that a sin is recorded against one who concerns himself all day with arrangements for breaking his Fast. Such anxiety stems from lack of trust in the bounty of God, Great and Glorious is He, and from lack of certain faith in His promised sustenance.
To this third degree belong the Prophets, the true awliya and the intimates of God. It does not lend itself to detailed examination in words, as its true nature is better revealed in action. It consists in utmost dedication to God, Great and Glorious is He, to the neglect of everything other than God, Exalted is He. It is bound up with the significance of His words: 'Say: "Allah (sent it down)": then leave them to play in their vain discussions.' [al-An'am,6:91]
Inward Requirements :
As for Special Fasting, this is the kind practiced by the righteous. It means keeping all one's organs free from sin and six things are required for its accomplishment:
1. SEE NOT WHAT DISPLEASES GOD
A chaste regard, restrained from viewing anything that is blameworthy or reprehensible, or that distracts the heart and diverts it from the remembrance of God, Great and Glorious is He. Said the Prophet, on him be peace: 'The furtive glance is one of the poisoned arrows of Satan, on him be God's curse. Whoever forsakes it for fear of God will receive from Him, Great and Glorious is He, a faith the sweetness of which he will find within his heart.'
Jabir relates from Anas that God's Messenger, on him be peace, said: 'Five things break a man's Fast: lying, backbiting, gossiping, perjury and a lustful gaze.'
2. SPEAK NOT :
Guarding one's tongue from idle chatter, lying, gossiping, obscenity, rudeness, arguing and controversy; making it observe silence and occupying it with remembrance of God, Great and Glorious is He, and with recitation of Quran. This is the fasting of the tongue. Said Sufyan: 'Backbiting annuls the Fast.' Layth quotes Mujahid as saying: 'Two habits annul Fasting: backbiting and telling lies.'
The Prophet, on him be peace, said: 'Fasting is a shield; so when one of you is Fasting he should not use foul or foolish talk. If someone attacks him or insults him, let him say: "I am Fasting, I am Fasting!"'
According to Tradition: 'Two women were Fasting during the time of God's Messenger, on him be peace. They were so fatigued towards the end of the day, from hunger and thirst, that they were on the verge of collapsing. They therefore sent a message to God's Messenger, on him be peace, requesting permission to break their Fast. In response, the Prophet, on him be peace, sent them a bowl and said: "Tell them to vomit into it what they have eaten." One of them vomited and half filled the bowl with fresh blood and tender meat, while the other brought up the same so that they filled it between them. The onlookers were astonished. Then the Prophet, on him be peace, said: "These two women have been Fasting from what God made lawful to them, and have broken their Fast on what God, Exalted is He, made unlawful to them. They sat together and indulged in backbiting, and here is the flesh of the people they maligned!"'
3. HEAR NOT :
Closing one's ears to everything reprehensible; for everything unlawful to utter is likewise unlawful to listen to. That is why God, Great and Glorious is He, equated the eavesdropper with the profiteer, in His words, Exalted is He:
'Listeners to falsehood, consumers of illicit gain.' [al-Ma'idah, 5:42]
God, Great and Glorious is He, also said:
'Why do their rabbis and priests not forbid them to utter sin and consume unlawful profit?' [al-Ma'idah, 5:63]
Silence in the face of backbiting is therefore unlawful. God, Exalted is He, said: 'You are then just like them.' [al-Nisa, 4:140] That is why the Prophet, on him be peace, said: 'The backbiter and his listener are copartners in sin.'
4. DO NOT :
Keeping all other limbs and organs away from sin: the hands and feet from reprehensible deeds, and the stomach from questionable food at the time for breaking Fast. It is meaningless to Fast -- to abstain from lawful food - only to break one's Fast on what is unlawful. A man who Fast like this may be compared to one who builds a castle but demolishes a city. Lawful food injurious in quantity not in quality, so Fasting is to reduce the former. A person might well give up excessive use of medicine, from fear of ill effects, but he would be a fool to switch to taking poison. The unlawful is a poison deadly to religion, while the lawful is a medicine, beneficial in small doses but harmful in excess. The object of Fasting is to induce moderation. Said the Prophet, on him be peace: 'How many of those who Fast get nothing from it but hunger and thirst!' This has been taken to mean those who break their Fast on unlawful food. Some say it refers to those who abstain from lawful food, but break their Fast on human flesh through backbiting, which is unlawful. Others consider it an allusion to those who do not guard their organs from sin.
5. AVOID OVEREATING :
Not to over-indulge in lawful food at the time of breaking Fast, to the point of stuffing one's belly. There is no receptacle more odious to God, Great and Glorious is He, than a belly stuffed full with lawful food. Of what use is the Fast as a means of conquering God's enemy and abating appetite, if at the time of breaking it one not only makes up for all one has missed during the daytime, but perhaps also indulges in a variety of extra foods? It has even become the custom to stock up for Ramadan with all kinds of foodstuffs, so that more is consumed during that time than in the course of several other months put together. It is well known that the object of Fasting is to experience hunger and to check desire, in order to reinforce the soul in piety. If the stomach is starved from early morning till evening, so that its appetite is aroused and its craving intensified, and it is then offered delicacies and allowed to eat its fill, its taste for pleasure is increased and its force exaggerated; passions are activated which would have lain dormant under normal conditions.
The spirit and secret nature of Fasting is to weaken the forces which are Satan's means of leading us back to evil. It is therefore essential to cut down one's intake to what one would consume on a normal night, when not Fasting. No benefit is derived from the Fast if one consumes as much as one would usually take during the day and night combined. Moreover, one of the properties consists in taking little sleep during the daytime, so that one feels the hunger and thirst and becomes conscious of the weakening of one's powers, with the consequent purification of the heart.
One should let a certain degree of weakness carry over into the night, making it easier to perform the night Prayers (tahajjud) and to recite the praises (awrad). It may then be that Satan will not hover around one's heart, and that one will behold the Kingdom of Heaven. The Night of Destiny represents the night on which something of this Kingdom is revealed. This is what is meant by the words of God, Exalted is He:
'We surely revealed it on the Night of Power.' [al-Qadr, 97:1]
Anyone who puts a bag of food between his heart and his breast becomes blind to this revelation. Nor is keeping the stomach empty sufficient to remove the veil, unless one also empties the mind of everything but God, Great and Glorious is He. That is the entire matter, and the starting point of it all is cutting down on food.
6. LOOK TO GOD WITH FEAR AND HOPE :
After the Fast has been broken, the heart should swing like a pendulum between fear and hope. For one does not know if one's Fast will be accepted, so that one will find favor with God, or whether it will be rejected, leaving one among those He abhors. This is how one should be at the end of any act of worship one performs.
It is related of al-Hasan ibn Abil Hasan al-Basri that he once passed by a group of people who were laughing merrily. He said: 'God, Great and Glorious is He, has made the month of Ramadan a racecourse, on which His creatures compete in His worship. Some have come in first and won, while others have lagged behind and lost. It is absolutely amazing to find anybody laughing and playing about on the day when success attends the victors, and failure the wasters. By God, if the veil were lifted off, the doer of good would surely be preoccupied with his good works and the evildoer with his evil deeds.' In too full of joy to indulge in idle sport, while for one who has suffered rejection laughter will be precluded by remorse.
Of al-Ahnaf ibn Qays it is reported that he was once told: 'You are an aged elder; Fasting would enfeeble you.' But he replied: 'By this I am making ready for a long journey, Obedience to God, Glorified is He, is easier to endure than His punishment.'
Such are the inwardly significant meanings of Fasting.
Ramadan Virtues, Blessings & Essential Elements
Ramadan Virtues, Blessings & Essential Elements
In the name of Allah, Most Merciful, Most Compassionate
All praise is to Allah, Whom we thank and seek for His help and forgiveness.
We seek refuge in Allah from the evils of ourselves and the burden of our evil deeds.
Whomsoever He guides, will never be misled, and whomsoever He misguides, will never find enlightenment.
I testify that there is none worthy of worship except Allah, and that Mohammad is His slave and Messenger.
Allah said, what translated means, “O you who believe! Fear Allah as He should be feared, and die not except in a state of Islam” [3:102],
also, “Mankind! Be dutiful to your Lord, Who created you from a single person (Adam), and from him (Adam) He created his wife (Eve), and from them both He created many men and women and fear Allah through whom you demand your mutual (rights), and (do not cut the relations) of the wombs (kinship)! Surely, Allah is Ever an All- Watcher over you.” [4:1]
and, “O you who believe! Keep your duty to Allah and fear Him, and speak (always) the Truth.” [33:70].
The best of speech is the Book of Allah, and the best of guidance is the guidance sent with Muhammad - peace be upon him. The worst of matters are Bid’ahs (innovations in the religion), every Bid’ah is a Dhalalah [misguidance], and every Dhalalah is in the Hellfire.
***Contents****
A. The Magnificent Month
B. Blessings of Ramadan
C. Virtues of Fasting in Quran and Sunnah
D. Ramadan and the Quran
E. Virtues of the Quran
F. Essential Elements of Fasting
G. Acts Which Nullify the Fast (intentionally/involuntarily)
H. Other Rulings
All praise is to Allah, Whom we thank and seek for His help and forgiveness.
We seek refuge in Allah from the evils of ourselves and the burden of our evil deeds.
Whomsoever He guides, will never be misled, and whomsoever He misguides, will never find enlightenment.
I testify that there is none worthy of worship except Allah, and that Mohammad is His slave and Messenger.
Allah said, what translated means, “O you who believe! Fear Allah as He should be feared, and die not except in a state of Islam” [3:102],
also, “Mankind! Be dutiful to your Lord, Who created you from a single person (Adam), and from him (Adam) He created his wife (Eve), and from them both He created many men and women and fear Allah through whom you demand your mutual (rights), and (do not cut the relations) of the wombs (kinship)! Surely, Allah is Ever an All- Watcher over you.” [4:1]
and, “O you who believe! Keep your duty to Allah and fear Him, and speak (always) the Truth.” [33:70].
The best of speech is the Book of Allah, and the best of guidance is the guidance sent with Muhammad - peace be upon him. The worst of matters are Bid’ahs (innovations in the religion), every Bid’ah is a Dhalalah [misguidance], and every Dhalalah is in the Hellfire.
***Contents****
A. The Magnificent Month
B. Blessings of Ramadan
C. Virtues of Fasting in Quran and Sunnah
D. Ramadan and the Quran
E. Virtues of the Quran
F. Essential Elements of Fasting
G. Acts Which Nullify the Fast (intentionally/involuntarily)
H. Other Rulings
A. The Magnificent Month
Salman Al-Farisi (may Allah be pleased with him) narrated: “The Messenger of Allah (pbuh) addressed us on the last day of Sha’ban and said: “People, a great blessed month has come upon you, a month containing Laylat al-Qadr which is better than a thousand months. Allah has made fasting during it an obligation, and steadfastly observing its nights in worship a voluntary act. Whoever undertakes an act of obedience to Allah during this month with a righteous deed, it is as if he has performed an obligatory act at other times; and whoever performs an obligatory act during it is as one who performed seventy obligations at other times. It is the month of patience, and the reward for patience is Paradise. It is the month of goodwill, during which provisions are multiplied. Whoever feeds a fasting person will be compensated with forgiveness of sins and salvation of his soul from Hell. He will also receive a reward equal to that of the person he feeds, without causing him any reduction (in his good deeds).” (The Companions) said: “Not all of us can find something to feed a fasting person.”
The Prophet (pbuh) said: “Allah gives this reward to whoever feeds a fasting person even with just a taste of milk or dates, or a drink of water. Whoever quenches the thirst of a fasting person, Allah the Almighty makes him drink from my pond such that he will never feel thirsty again until he enters Paradise. It is a month whose beginning is mercy, whose middle is forgiveness and whose end is emancipation from Hell.
Therefore display four characteristics to a greater extent; with two of which you will please your Lord, and two you can not dispense with. The two with which you will please your Lord are to testify that there is no one deserving of worship except Allah, and to seek His forgiveness; whereas the two which you cannot dispense with are that you beseech Allah to place you in Paradise and that you seek refuge with Him from Hell.” [related by Ibn Khuzaymah and AlBayhaqi].
B. Blessings of Ramadan
Dear Muslim Brothers and Sisters! We are hosting soon inshaa’a Allah a unique, a generous and an honorable guest; a guest that visits us once a year and brings with it all sorts of goodness and happiness; a guest that brings with it the wide Mercy and Forgiveness of Allah; a guest that brings with it a smell of Paradise; a guest that makes the believer closer to Allah and His Paradise and away from Shaytan and Hell Fire. It is Ramadhan, the month of the Qur’an, the month of Mercy, the month of Forgiveness, the month of prayer at night and Suhoor, the month of solidarity and mutual help, the month of all blessings.
We are advised in our merciful religion of Islam to be kind and generous towards the guest, so what if the guest is the best of guests over the year? We should exert ourselves in generosity which is in this case good behavior and intense worship. It is from the immense mercy of Allah upon us that He made us Muslims and that He extended our lives till we reached this Ramadan. It is reported from some of the Salaf (Muslims of the first three centuries of Islam that the Messenger of Allah, salla Allahu alaihi wa sallam, praised in the well known famous hadith) that they used to pray to Allah during the six months before Ramadan to extend their lives so that they can fast Ramadan, and in the 6 months after Ramadan they would ask Allah to accept their fasting of Ramadan. Therefore, we have to be thankful to Allah that He allowed us to witness this Ramadan, so let us please Him during this month.
Why do we fast? It is from the nature of humans to ask and to wonder why they do things. Muslims do things to please Allah, and they can please Allah only by obeying Him and practicing His religion. Thus, in answer to this question “Why do we fast?” we respond that it is a commandment and a clear order from Allah upon us and we have no other choice but to obey Allah and please Him out of Love and Fear at the same time.
Allah says what means : “O you who believe, fasting has been prescribed for you as it has been prescribed for people before you so that you will (learn how to) attain Taqwa” (Qur’an, al-Baqarah, 2:183)
Ibn ‘Umar reports that Allah’s Messenger said: Islam is based on (the following) five (principles):
1. To testify that none has the right to be worshiped but Allah and Muhammad is Allah’s Messenger.
2. To offer the (compulsory congregational) prayers dutifully and perfectly.
3. To pay Zakat (i.e. obligatory charity)
4. To perform Hajj. (i.e. Pilgrimage to Mecca)
5. To observe fast during the month of Ramadan. [Bukhari]
Abu Hurairah narrates that one day while Allah’s Messenger was sitting with the people, a man came to him walking and said, “O Allah’s Messenger. What is Belief?” The Prophet said, “Belief is to believe in Allah, His Angels, His Books, His Apostles, and the meeting with Him, and to believe in the Resurrection.” The man asked, “O Allah’s Apostle, What is Islam?” The Prophet replied, “Islam is to worship Allah and not worship anything besides Him, to offer prayers perfectly, to pay the (compulsory) charity (i.e. Zakat) and to fast the month of Ramadan.” [The narration of Muslim has Hajj as well]. The man again asked, “O Allah’s Apostle What is Ihsan (i.e. perfection or benevolence)? The Prophet said, “Ihsan is to worship Allah as if you see Him, and if you do not achieve this state of devotion, then (take it for granted that) Allah sees you.” Then the man left. The Prophet said, “Call him back to me.” They went to call him back but could not see him. The Prophet said, “That was Jibreel (Gabriel) who came to teach the people their religion.” [Bukhari].
Since Islam means submission to Allah, we have no other choice but to submit ourselves to Allah and obey His commandments. It is from the mercy of Allah towards us that while He prescribed on us fasting, He also showed us the greatness of fasting in this world and in the hereafter to make it beloved to us.
Abu Umaamah (r.a.a.) said: I said: O Messenger of Allah, tell me of an action by which I may enter Paradise. He said: Take to Fasting, there is nothing like it. [An-Nasaa’ee, Ibn Hibbaan, Al-Haakim, Saheeh]
In this hadeeth, the Prophet (s.a.w.) singled out fasting when asked about a deed that leads its doer to the best of rewards, Paradise. This fact alone is sufficient for us to understand the greatness of fasting. Mere knowledge of the importance and superiority of fasting, however, is not enough for a Muslim to attain Allah’s pleasure and then, in shaa’ Allah, His great reward.
Indeed, the Prophet (s.a.w.) has said: “Perhaps a person fasting will receive nothing from his fasting except hunger and thirst.” [Ibn Maajah, Ad-Daarimee, Ahmad, al-Baihaqee, Saheeh]
This hadeeth should raise our concern about fasting and increase our desire to perform this act of worship with the best intention and in accordance with the Sunnah of the Prophet (s.a.w.). The first step is for a Muslim to realize that Allah has prescribed fasting as a means of gaining Taqwa. Allah (swt) has also informed us that it is taqwa that distinguishes people in the His sight.
Allah says: “The most honoured by Allah amongst you are those best in taqwaa.” [49:13]
Ali ibn Abi Taalib was asked about the definition of taqwa, to which he answered: “[It is] Fear of the All-Mighty, acting upon the revelation, preparation for the day of travel [when we meet Allah], and contentment with a small amount.”
C. Virtues of Fasting as mentioned in the Quran and Sunnah
The reward for fasting is immense, as mentioned in the following Hadeeth: “Every action of the son of Adam is given manifold reward, each good deed receiving ten times its like, up to seven hundred times. Allah the Most High said, ‘Except for fasting, for it is for Me and I will give recompense for it, he leaves off his desires and his food for Me.’ for the fasting person there are two times of joy; a time when he breaks his fast and a time of joy when he meets his Lord, and the smell coming from the mouth of the fasting person is better with Allah than the smell of musk.” [al-Bukhaaree]
Also, Sahl ibn Sa’ said that the Prophet (s.a.w.) said: “Indeed there is a gate of Paradise called ar-Rayyaan. On the day of Resurrection those who fast will enter through it; no one enters it except for them, and when they have entered, it is closed so that no one enters it, so when the last of them enters it, it is closed, and whoever enters it drinks, and whoever drinks never becomes thirsty.” [Ibn Khuzaimah, Saheeh].
Fasting is a shield against the Fire: “Fasting is a shield with which a servant protects himself from the Fire.” [Ahmad, Saheeh] and his saying (saws) “No servant fasts on a day in the path of Allah except that Allah removes the hellfire seventy years further from his face.” [related by the group except for Abu Dawood]
On the Day of Judgement, “Fasting will say: O My Lord I prevented him from food and desires so accept my intercession for him.” [Ahmad, al-Haakim and Abu Nu’aim, Hasan]
Fasting is a means for one’s sins to be forgiven. The Prophet (s.a.w.) said: “He who fasts Ramadhan, due to Iman and hoping for reward (from Allah) then his past sins are forgiven.” [al-Bukhaaree, Muslim]
Fasting is an expiation for various sins, as mentioned in the Qur’aan, in verses: 2:196, 4:92, 5:89, 5:95 and 58:3-4.
The supplication of the fasting person is answered: “There are in the month of Ramadhan in every day and night those to whom Allah grants freedom from the Fire, and there is for every Muslim a supplication which he can make and will be granted.” [al-Bazzaar, Ahmad, Saheeh]
The fasting person will be among the true followers of the prophets and the martyrs: ‘Amr ibn Murrah al-Juhaanee r.a.a. said: A man came to the Prophet (s.a.w.) and said: O Messenger of Allah, what if I testify that none has the right to be worshipped but Allah and that you are the Messenger of Allah, and I observe the five daily prayers, and I pay the zakaah, and I fast and stand in prayer in Ramadhan, then amongst whom shall I be? He said: Amongst the true followers of the prophets and the martyrs. [Ibn Hibbaan, Saheeh]
Fasting is a shield against one’s base desires, as the Prophet (s.a.w.) told the youth: “O youths, whoever amongst you is able to marry then let him do so, since it restrains the eyes and protects the private parts, and he who is unable, then let him fast because it is a shield for him.” [al-Bukhaaree, Muslim]
Once we realize the greatness of fasting and what achievement it leads to, we must put all our efforts in performing the fast in the best manner possible. And since fasting is worship, it must be done solely for Allah’s sake, and no intention is accepted, other than pleasing Allah and seeking His Face with all one’s sincerity. Without a correct intention, no deed is of any value in the Hereafter.
We Muslims must constantly verify our intentions and consider why we perform fasting. Do we do so merely because it is the practice of our parents and friends, or do we do so because it is part of our tradition, or perhaps because we simply want to conform to our environment in order to avoid any problems? A Muslim who realizes that only that which is with Allah remains, and that He (swt) is the only One who grants and withholds, would not be of those to which the Prophet (s.a.w.) alluded in the Hadeeth: “On the Day of Judgement, a caller will cry out, ‘Whoever performed a deed for someone other than Allah may seek his reward from that for which he performed the deed’” [Saheeh al-Jami].
D. Ramadan and the Quran
This is based on an extract from Ibn Rajab al-Hanbali’s “Lataif al-Ma’arif” (pp. 179-182), quoted by Fahd bin Sulaiman in “Kay nastafeed min Ramadan” (pp. 48-50)
--------------begin quoting---------------------------
Ramadan has a special relationship with the Quran, of course, surah al-Baqarah:
“The month of Ramadan is the one in which the Quran was sent down ... so whoever amongst you witnesses this month, let him fast it...” [Note: in the tafsir of this verse, it is mentioned that the word ‘so’ (fa) in this verse gives the following paraphrase of one aspect of the meaning of the ayah: “Fast this month BECAUSE it is the one in which the Quran was sent down” -- see Sifah Sawm an-Nabee (saws) [eng. version] by Ali al-Halabi & Saleem al-Hilali for elaboration of this
In the Two Sahihs, from Ibn Abbas: “that the Messenger of Allah SAS was the most generous person, and he would be at his most generous in Ramadan, when Jibril would meet him and make him rehearse the Quran, Jibril would meet him every night in Ramadan to do this ...”
This hadith contains recommendation of the following:
studying the Quran in Ramadan
coming together for this purpose
checking (one’s memory/knowledge of) the Quran with someone who has preserved it better
increasing recitation of Quran in Ramadan
The night time is the best time to recite, when other preoccupations are less & it is easier to concentrate, as in Surah Muzzammil.
Also, the hadith of Fatima (ra) from her father (saws), who told her that Jibril would rehearse the Quran with him (in Ramadan) once every year, and he did so twice in the year of his death (saws).
Then, Ibn Rajab talks about the situation of the Salaf during Ramadan:
“Some of the Salaf would finish (reciting the whole Quran) during the night prayer of Ramadan every 3 days, others every 7 days (e.g. Qataadah), others in 10 days (e.g. Abu Rajaa’ al-Atardi). The Salaf would recite Quran in Ramadan in Prayer as well as outside it.
Al-Aswad would finish the Quran every 2 nights in Ramadan; Ibrahim an-Nakh’i would do that in the last 10 nights specifically, & every 3 nights during the rest of the month. Qataadah would regularly finish the Quran in 7 days, but in 3 days during Ramadan, and every night during the last 10. Ash-Shafi’i would finish the Quran 60 times in Ramadan, outside of Prayer, and similar is reported about Abu Hanifah. Az-Zuhri would say when Ramadan began: It is recitation of Quran & feeding people. Ibn Abdul Hakam said: when Ramadan began, Malik would leave reciting Hadith and sitting with the people of knowledge, and stick to reciting the Quran from the Mushaf. Abdur Razzaaq said: When Ramadan began, Sufyan Thawri would leave other acts of worship and stick to reciting Quran.
Aishah (ra) would recite from the Mushaf at the beginning of the day in Ramadan (i.e. after Dawn), until when the sun had risen, she would sleep. Sufyan said: Zayd alYaami would bring copies of Quran when Ramadan began and gather his companions around him...”
Ibn Rajab later continues: “the forbiddance of finishing reciting the Quran in less than 3 days applies to this being made a regular practice, but as for favoured times such as Ramadan, esp. the nights in which Laylat al-Qadr is sought, or favoured places such as Makkah for the visitor, it is recommended to increase reciting the Quran to avail the time and place. This is the view of Ahmad, Ishaq & other imams, and the practice of others indicates this too, as has been mentioned.”
---------------------------------------end of quote from book------------------------------
E. Virtues of the Quran
Shaykh `Abdul Qadir al-Arna'oot
(c) IIPH 1999
"The best of you is he who learns the Qur'an and teaches it." [al-Bukhari]
"Will not any of you go to the masjid and learn or read two verses from the Book of Allah `azza wa jall? (For) that is better for him than two she-camels, and three (verses) are better for him than three (she-camels), and four (verses) are better for him than four (she-camels). And the number (of verses read in total) are better than the same number of camels." [Muslim]
"There is no envy (acceptable) except in two (cases): a person whom Allah has given the Qur'an and recites it throughout the night and throughout the day. And a person whom Allah has given wealth, that he gives out throughout the night and throghout the day." [Al-Bukhari and Muslim]
"Whoever reads a letter from the Book of Allah will receive a hasanah (good deed) from it (i.e. his recitation), and the hasanah is multiplied by ten. I do not say that Alif-Laam-Meem is (considered as) a letter, rather Alif is a letter, Laam is a letter, and Meem is a letter." [At-Tirmidhi, Ad-Darimi]
"He who is skillful in reciting the Qur'an is with the unveiled, honorable, and pious (i.e. Hur al `Ain). And he who stutters when reading the Qur'an, (and its recitation) is difficult upon him, will receive two rewards." [Al-Bukhari]
"Verily he who has nothing of the Qur'an in his heart, is like a house (which has been) destroyed." [At-Tirmidhi]
"Read the Qur'an. For verily it will come forth on the Day of Resurrection as an intercessor for its readers." [Muslim]
Salman Al-Farisi (may Allah be pleased with him) narrated: “The Messenger of Allah (pbuh) addressed us on the last day of Sha’ban and said: “People, a great blessed month has come upon you, a month containing Laylat al-Qadr which is better than a thousand months. Allah has made fasting during it an obligation, and steadfastly observing its nights in worship a voluntary act. Whoever undertakes an act of obedience to Allah during this month with a righteous deed, it is as if he has performed an obligatory act at other times; and whoever performs an obligatory act during it is as one who performed seventy obligations at other times. It is the month of patience, and the reward for patience is Paradise. It is the month of goodwill, during which provisions are multiplied. Whoever feeds a fasting person will be compensated with forgiveness of sins and salvation of his soul from Hell. He will also receive a reward equal to that of the person he feeds, without causing him any reduction (in his good deeds).” (The Companions) said: “Not all of us can find something to feed a fasting person.”
The Prophet (pbuh) said: “Allah gives this reward to whoever feeds a fasting person even with just a taste of milk or dates, or a drink of water. Whoever quenches the thirst of a fasting person, Allah the Almighty makes him drink from my pond such that he will never feel thirsty again until he enters Paradise. It is a month whose beginning is mercy, whose middle is forgiveness and whose end is emancipation from Hell.
Therefore display four characteristics to a greater extent; with two of which you will please your Lord, and two you can not dispense with. The two with which you will please your Lord are to testify that there is no one deserving of worship except Allah, and to seek His forgiveness; whereas the two which you cannot dispense with are that you beseech Allah to place you in Paradise and that you seek refuge with Him from Hell.” [related by Ibn Khuzaymah and AlBayhaqi].
B. Blessings of Ramadan
Dear Muslim Brothers and Sisters! We are hosting soon inshaa’a Allah a unique, a generous and an honorable guest; a guest that visits us once a year and brings with it all sorts of goodness and happiness; a guest that brings with it the wide Mercy and Forgiveness of Allah; a guest that brings with it a smell of Paradise; a guest that makes the believer closer to Allah and His Paradise and away from Shaytan and Hell Fire. It is Ramadhan, the month of the Qur’an, the month of Mercy, the month of Forgiveness, the month of prayer at night and Suhoor, the month of solidarity and mutual help, the month of all blessings.
We are advised in our merciful religion of Islam to be kind and generous towards the guest, so what if the guest is the best of guests over the year? We should exert ourselves in generosity which is in this case good behavior and intense worship. It is from the immense mercy of Allah upon us that He made us Muslims and that He extended our lives till we reached this Ramadan. It is reported from some of the Salaf (Muslims of the first three centuries of Islam that the Messenger of Allah, salla Allahu alaihi wa sallam, praised in the well known famous hadith) that they used to pray to Allah during the six months before Ramadan to extend their lives so that they can fast Ramadan, and in the 6 months after Ramadan they would ask Allah to accept their fasting of Ramadan. Therefore, we have to be thankful to Allah that He allowed us to witness this Ramadan, so let us please Him during this month.
Why do we fast? It is from the nature of humans to ask and to wonder why they do things. Muslims do things to please Allah, and they can please Allah only by obeying Him and practicing His religion. Thus, in answer to this question “Why do we fast?” we respond that it is a commandment and a clear order from Allah upon us and we have no other choice but to obey Allah and please Him out of Love and Fear at the same time.
Allah says what means : “O you who believe, fasting has been prescribed for you as it has been prescribed for people before you so that you will (learn how to) attain Taqwa” (Qur’an, al-Baqarah, 2:183)
Ibn ‘Umar reports that Allah’s Messenger said: Islam is based on (the following) five (principles):
1. To testify that none has the right to be worshiped but Allah and Muhammad is Allah’s Messenger.
2. To offer the (compulsory congregational) prayers dutifully and perfectly.
3. To pay Zakat (i.e. obligatory charity)
4. To perform Hajj. (i.e. Pilgrimage to Mecca)
5. To observe fast during the month of Ramadan. [Bukhari]
Abu Hurairah narrates that one day while Allah’s Messenger was sitting with the people, a man came to him walking and said, “O Allah’s Messenger. What is Belief?” The Prophet said, “Belief is to believe in Allah, His Angels, His Books, His Apostles, and the meeting with Him, and to believe in the Resurrection.” The man asked, “O Allah’s Apostle, What is Islam?” The Prophet replied, “Islam is to worship Allah and not worship anything besides Him, to offer prayers perfectly, to pay the (compulsory) charity (i.e. Zakat) and to fast the month of Ramadan.” [The narration of Muslim has Hajj as well]. The man again asked, “O Allah’s Apostle What is Ihsan (i.e. perfection or benevolence)? The Prophet said, “Ihsan is to worship Allah as if you see Him, and if you do not achieve this state of devotion, then (take it for granted that) Allah sees you.” Then the man left. The Prophet said, “Call him back to me.” They went to call him back but could not see him. The Prophet said, “That was Jibreel (Gabriel) who came to teach the people their religion.” [Bukhari].
Since Islam means submission to Allah, we have no other choice but to submit ourselves to Allah and obey His commandments. It is from the mercy of Allah towards us that while He prescribed on us fasting, He also showed us the greatness of fasting in this world and in the hereafter to make it beloved to us.
Abu Umaamah (r.a.a.) said: I said: O Messenger of Allah, tell me of an action by which I may enter Paradise. He said: Take to Fasting, there is nothing like it. [An-Nasaa’ee, Ibn Hibbaan, Al-Haakim, Saheeh]
In this hadeeth, the Prophet (s.a.w.) singled out fasting when asked about a deed that leads its doer to the best of rewards, Paradise. This fact alone is sufficient for us to understand the greatness of fasting. Mere knowledge of the importance and superiority of fasting, however, is not enough for a Muslim to attain Allah’s pleasure and then, in shaa’ Allah, His great reward.
Indeed, the Prophet (s.a.w.) has said: “Perhaps a person fasting will receive nothing from his fasting except hunger and thirst.” [Ibn Maajah, Ad-Daarimee, Ahmad, al-Baihaqee, Saheeh]
This hadeeth should raise our concern about fasting and increase our desire to perform this act of worship with the best intention and in accordance with the Sunnah of the Prophet (s.a.w.). The first step is for a Muslim to realize that Allah has prescribed fasting as a means of gaining Taqwa. Allah (swt) has also informed us that it is taqwa that distinguishes people in the His sight.
Allah says: “The most honoured by Allah amongst you are those best in taqwaa.” [49:13]
Ali ibn Abi Taalib was asked about the definition of taqwa, to which he answered: “[It is] Fear of the All-Mighty, acting upon the revelation, preparation for the day of travel [when we meet Allah], and contentment with a small amount.”
C. Virtues of Fasting as mentioned in the Quran and Sunnah
The reward for fasting is immense, as mentioned in the following Hadeeth: “Every action of the son of Adam is given manifold reward, each good deed receiving ten times its like, up to seven hundred times. Allah the Most High said, ‘Except for fasting, for it is for Me and I will give recompense for it, he leaves off his desires and his food for Me.’ for the fasting person there are two times of joy; a time when he breaks his fast and a time of joy when he meets his Lord, and the smell coming from the mouth of the fasting person is better with Allah than the smell of musk.” [al-Bukhaaree]
Also, Sahl ibn Sa’ said that the Prophet (s.a.w.) said: “Indeed there is a gate of Paradise called ar-Rayyaan. On the day of Resurrection those who fast will enter through it; no one enters it except for them, and when they have entered, it is closed so that no one enters it, so when the last of them enters it, it is closed, and whoever enters it drinks, and whoever drinks never becomes thirsty.” [Ibn Khuzaimah, Saheeh].
Fasting is a shield against the Fire: “Fasting is a shield with which a servant protects himself from the Fire.” [Ahmad, Saheeh] and his saying (saws) “No servant fasts on a day in the path of Allah except that Allah removes the hellfire seventy years further from his face.” [related by the group except for Abu Dawood]
On the Day of Judgement, “Fasting will say: O My Lord I prevented him from food and desires so accept my intercession for him.” [Ahmad, al-Haakim and Abu Nu’aim, Hasan]
Fasting is a means for one’s sins to be forgiven. The Prophet (s.a.w.) said: “He who fasts Ramadhan, due to Iman and hoping for reward (from Allah) then his past sins are forgiven.” [al-Bukhaaree, Muslim]
Fasting is an expiation for various sins, as mentioned in the Qur’aan, in verses: 2:196, 4:92, 5:89, 5:95 and 58:3-4.
The supplication of the fasting person is answered: “There are in the month of Ramadhan in every day and night those to whom Allah grants freedom from the Fire, and there is for every Muslim a supplication which he can make and will be granted.” [al-Bazzaar, Ahmad, Saheeh]
The fasting person will be among the true followers of the prophets and the martyrs: ‘Amr ibn Murrah al-Juhaanee r.a.a. said: A man came to the Prophet (s.a.w.) and said: O Messenger of Allah, what if I testify that none has the right to be worshipped but Allah and that you are the Messenger of Allah, and I observe the five daily prayers, and I pay the zakaah, and I fast and stand in prayer in Ramadhan, then amongst whom shall I be? He said: Amongst the true followers of the prophets and the martyrs. [Ibn Hibbaan, Saheeh]
Fasting is a shield against one’s base desires, as the Prophet (s.a.w.) told the youth: “O youths, whoever amongst you is able to marry then let him do so, since it restrains the eyes and protects the private parts, and he who is unable, then let him fast because it is a shield for him.” [al-Bukhaaree, Muslim]
Once we realize the greatness of fasting and what achievement it leads to, we must put all our efforts in performing the fast in the best manner possible. And since fasting is worship, it must be done solely for Allah’s sake, and no intention is accepted, other than pleasing Allah and seeking His Face with all one’s sincerity. Without a correct intention, no deed is of any value in the Hereafter.
We Muslims must constantly verify our intentions and consider why we perform fasting. Do we do so merely because it is the practice of our parents and friends, or do we do so because it is part of our tradition, or perhaps because we simply want to conform to our environment in order to avoid any problems? A Muslim who realizes that only that which is with Allah remains, and that He (swt) is the only One who grants and withholds, would not be of those to which the Prophet (s.a.w.) alluded in the Hadeeth: “On the Day of Judgement, a caller will cry out, ‘Whoever performed a deed for someone other than Allah may seek his reward from that for which he performed the deed’” [Saheeh al-Jami].
D. Ramadan and the Quran
This is based on an extract from Ibn Rajab al-Hanbali’s “Lataif al-Ma’arif” (pp. 179-182), quoted by Fahd bin Sulaiman in “Kay nastafeed min Ramadan” (pp. 48-50)
--------------begin quoting---------------------------
Ramadan has a special relationship with the Quran, of course, surah al-Baqarah:
“The month of Ramadan is the one in which the Quran was sent down ... so whoever amongst you witnesses this month, let him fast it...” [Note: in the tafsir of this verse, it is mentioned that the word ‘so’ (fa) in this verse gives the following paraphrase of one aspect of the meaning of the ayah: “Fast this month BECAUSE it is the one in which the Quran was sent down” -- see Sifah Sawm an-Nabee (saws) [eng. version] by Ali al-Halabi & Saleem al-Hilali for elaboration of this
In the Two Sahihs, from Ibn Abbas: “that the Messenger of Allah SAS was the most generous person, and he would be at his most generous in Ramadan, when Jibril would meet him and make him rehearse the Quran, Jibril would meet him every night in Ramadan to do this ...”
This hadith contains recommendation of the following:
studying the Quran in Ramadan
coming together for this purpose
checking (one’s memory/knowledge of) the Quran with someone who has preserved it better
increasing recitation of Quran in Ramadan
The night time is the best time to recite, when other preoccupations are less & it is easier to concentrate, as in Surah Muzzammil.
Also, the hadith of Fatima (ra) from her father (saws), who told her that Jibril would rehearse the Quran with him (in Ramadan) once every year, and he did so twice in the year of his death (saws).
Then, Ibn Rajab talks about the situation of the Salaf during Ramadan:
“Some of the Salaf would finish (reciting the whole Quran) during the night prayer of Ramadan every 3 days, others every 7 days (e.g. Qataadah), others in 10 days (e.g. Abu Rajaa’ al-Atardi). The Salaf would recite Quran in Ramadan in Prayer as well as outside it.
Al-Aswad would finish the Quran every 2 nights in Ramadan; Ibrahim an-Nakh’i would do that in the last 10 nights specifically, & every 3 nights during the rest of the month. Qataadah would regularly finish the Quran in 7 days, but in 3 days during Ramadan, and every night during the last 10. Ash-Shafi’i would finish the Quran 60 times in Ramadan, outside of Prayer, and similar is reported about Abu Hanifah. Az-Zuhri would say when Ramadan began: It is recitation of Quran & feeding people. Ibn Abdul Hakam said: when Ramadan began, Malik would leave reciting Hadith and sitting with the people of knowledge, and stick to reciting the Quran from the Mushaf. Abdur Razzaaq said: When Ramadan began, Sufyan Thawri would leave other acts of worship and stick to reciting Quran.
Aishah (ra) would recite from the Mushaf at the beginning of the day in Ramadan (i.e. after Dawn), until when the sun had risen, she would sleep. Sufyan said: Zayd alYaami would bring copies of Quran when Ramadan began and gather his companions around him...”
Ibn Rajab later continues: “the forbiddance of finishing reciting the Quran in less than 3 days applies to this being made a regular practice, but as for favoured times such as Ramadan, esp. the nights in which Laylat al-Qadr is sought, or favoured places such as Makkah for the visitor, it is recommended to increase reciting the Quran to avail the time and place. This is the view of Ahmad, Ishaq & other imams, and the practice of others indicates this too, as has been mentioned.”
---------------------------------------end of quote from book------------------------------
E. Virtues of the Quran
Shaykh `Abdul Qadir al-Arna'oot
(c) IIPH 1999
"The best of you is he who learns the Qur'an and teaches it." [al-Bukhari]
"Will not any of you go to the masjid and learn or read two verses from the Book of Allah `azza wa jall? (For) that is better for him than two she-camels, and three (verses) are better for him than three (she-camels), and four (verses) are better for him than four (she-camels). And the number (of verses read in total) are better than the same number of camels." [Muslim]
"There is no envy (acceptable) except in two (cases): a person whom Allah has given the Qur'an and recites it throughout the night and throughout the day. And a person whom Allah has given wealth, that he gives out throughout the night and throghout the day." [Al-Bukhari and Muslim]
"Whoever reads a letter from the Book of Allah will receive a hasanah (good deed) from it (i.e. his recitation), and the hasanah is multiplied by ten. I do not say that Alif-Laam-Meem is (considered as) a letter, rather Alif is a letter, Laam is a letter, and Meem is a letter." [At-Tirmidhi, Ad-Darimi]
"He who is skillful in reciting the Qur'an is with the unveiled, honorable, and pious (i.e. Hur al `Ain). And he who stutters when reading the Qur'an, (and its recitation) is difficult upon him, will receive two rewards." [Al-Bukhari]
"Verily he who has nothing of the Qur'an in his heart, is like a house (which has been) destroyed." [At-Tirmidhi]
"Read the Qur'an. For verily it will come forth on the Day of Resurrection as an intercessor for its readers." [Muslim]
"The Qur'an is an intercessor (which by Allah's permission) intercedes, and an opponent (which is) truthful. He who appoints it as his leader, (then it) will lead him to Paradise. And he who puts it behind him, (then it) will lead him to the Fire." [Ibn Hibban, Al-Bayhaqi, At-Tabarani, Sahih]
"Fasting and the Qur'an will intercede for the slave on the Day of Resurrection. Fasting will say: 'O My Rabb! I prevented him from food and desires, so accept my intercession for him.' And the Qur'an will say: 'I prevented him from sleep during the night, so accept my intercession for him.' He (sallallahu `alayhi wa sallam) said: 'And they will (be allowed to) intercede.'" [Ahmad, at-Tabarani, Al-Hakim, Sahih]
"Maintain learning the Qur'an, by heart for verily it is greater in escaping from the chests of men than camels from their reins." [Al-Bukhari and Muslim]
"Verily Allah raises nations by this book (the Qur'an) and puts down (i.e. destroys) others by it." [Muslim]
"The likeness of the believer who reads the Qur'an is like that of citron; its taste is delicious and its scent is pleasant. And the likeness of the believer who does not read the Qur'an is like that of a date; its taste is delicious, yet it has no scent. And the likeness of a hypocrite who reads the Qur'an is like that of a basil; its scent is pleasant, yet its taste is bitter. And the likeness of a hypocrite that does not read the Qur'an is like that of a colocynth; its taste is bitter and it has no scent." [Al-Bukhari and Muslim]
"It will be said to the beholder of the Qur'an: 'Recite, ascent and rattil (recite slowly and distinctly) as you used to rattil in the life of this world, for verily your level (in Paradise) is at the last verse you read." [Abu Dawud, at-Tirmidhi, Sahih]
"Read the Qur'an, put it into practice, do not abandon it, do not put grudges (upon others) through it, and do not eat and gain wealth through it." [Ahmad, At-Tabarani, Sahih]
"Read the Qur'an and through it seek the Face of Allah, Exalted be He, before there comes a nation that implements it like an arrow. They read it fast and they do not recite it slowly (to implement)." [Ahmad, Abu Dawud, Hasan]
"Verily, the best of people with regards to voices, is he whom you feel fears Allah when he recites." [Ad-Darimi, Sahih]
From Anas ibn Malik, radhiallahu `anhu, (who said) that the Messenger of Allah, sallallahu `alaihi wa sallam, said to Ubay ibn Ka`b (radiallahu `anhu):
'Verily Allah has ordered me to read upon you.'
He [Ubay] said: 'Has Allah named me for you?!'
He [sallallahu `alaihi wa sallam] said: 'Allah has named you for me.'
He [Anas] said: 'So Ubay began to weep.'
[Muslim]
"There is not a group which has gathered in a house from the houses of Allah, reciting the Book of Allah, and studying it between them, except that tranquility will descend upon them, mercy will befall them, the Angels will encircle them, and Allah will mention them to those who are with Him (i.e. the Angels). And he who falls short (in gaining knowledge and memorizing the Qur'an) should (be prompt in) action, (in) that which lineage (*) will not hasten him (to do)." [Muslim]
(*) For example, if someone is the son of a scholar and falls short in gaining knowledge and memorizing the Qur'an, then it is upon him to hasten in redeeming himself through studying and hard work, not by relying upon his lineage, i.e. him being the son of a scholar, king, or even being from the descendants of the family of the Messenger, sallallahu `alaihi wa sallam, etc. This meaning is taken from An-Nawawi's explanation of Sahih Muslim. [Transl.]
F. The Essentials Elements of Fasting
Definition of Siyam (Fasting): Siyam in Arabic means “to abstain from something”.
For example, Allah says about Mariam (Mary) in the Qur’an that she said [meaning]: “Verily!, I have vowed a fast to the Most Beneficent (Allah) so I shall not speak to any human this day “[Maryam 19:26]. In religion (Islam) Siyam means “abstaining from food, drink, and sexual intercourse from dawn until sunset with the sincere intention of doing so (for the sake of Allah). Therefore the pillars of fasting are:
1-The intention: To sincerely fast for the sake of Allah. The intension need not be uttered. It is in reality an act of the heart which does not involve the tongue. It is a bid‘ah [innovation] to do so. The fact that one knows he is fasting the next day is “intention”. The fact of taking Suhoor is “intention. About sincerity in acts of worship Allah said in the Qur’an [in the meaning of]: “And they were ordained nothing else than to worship Allah, keeping religion pure for Him” [al-Bayyinah, Also the Messenger of Allah (S) said : Actions are judged according to the intention behind them, and for everyone is what he intended” [Bukhari and Muslim] The intention must be made before fajr and during every night of Ramadan and is valid if made in any part of the night. Hafsah reported that the Prophet (S) said: “Whoever does not determine to fast before fajr will have no fast” (that is it won’t be accepted) [an-Nasa’i, atTirmidhi, Abu Dawud, and others, Sahih].
2-Abstaining from the acts that break the fast: Allah says in the Qur’an [in the meaning of]: “Eat and drink until the white thread becomes distinct to you from the black thread of the dawn. Then strictly observe the fast until nightfall.” [al-Baqara, 2:187] ‘Adiyy Ibn Hatim said “When the Ayah “Eat and drink until the white thread becomes distinct to you ...” was revealed, I took a black thread and a white thread and placed them underneath my pillow. During the night I looked at them to if I could distinguish between them. In the morning I went the Messenger of Allah and mentioned that to him and he said: ‘It is the black of the night and the white of the day.’” [Bukhari and Muslim] Therefore, the believer must fast from Fajr [dawn] to Maghrib [sunset].
Definition of Siyam (Fasting): Siyam in Arabic means “to abstain from something”.
For example, Allah says about Mariam (Mary) in the Qur’an that she said [meaning]: “Verily!, I have vowed a fast to the Most Beneficent (Allah) so I shall not speak to any human this day “[Maryam 19:26]. In religion (Islam) Siyam means “abstaining from food, drink, and sexual intercourse from dawn until sunset with the sincere intention of doing so (for the sake of Allah). Therefore the pillars of fasting are:
1-The intention: To sincerely fast for the sake of Allah. The intension need not be uttered. It is in reality an act of the heart which does not involve the tongue. It is a bid‘ah [innovation] to do so. The fact that one knows he is fasting the next day is “intention”. The fact of taking Suhoor is “intention. About sincerity in acts of worship Allah said in the Qur’an [in the meaning of]: “And they were ordained nothing else than to worship Allah, keeping religion pure for Him” [al-Bayyinah, Also the Messenger of Allah (S) said : Actions are judged according to the intention behind them, and for everyone is what he intended” [Bukhari and Muslim] The intention must be made before fajr and during every night of Ramadan and is valid if made in any part of the night. Hafsah reported that the Prophet (S) said: “Whoever does not determine to fast before fajr will have no fast” (that is it won’t be accepted) [an-Nasa’i, atTirmidhi, Abu Dawud, and others, Sahih].
2-Abstaining from the acts that break the fast: Allah says in the Qur’an [in the meaning of]: “Eat and drink until the white thread becomes distinct to you from the black thread of the dawn. Then strictly observe the fast until nightfall.” [al-Baqara, 2:187] ‘Adiyy Ibn Hatim said “When the Ayah “Eat and drink until the white thread becomes distinct to you ...” was revealed, I took a black thread and a white thread and placed them underneath my pillow. During the night I looked at them to if I could distinguish between them. In the morning I went the Messenger of Allah and mentioned that to him and he said: ‘It is the black of the night and the white of the day.’” [Bukhari and Muslim] Therefore, the believer must fast from Fajr [dawn] to Maghrib [sunset].
G. Actions Which Nullify the Fast
The following acts, when done knowingly and deliberately in the days of Ramadhan, will invalidate the fast. In addition to being considered great sins, a person committing one of these acts will have to continue fasting the rest of the day that he/she committed it, and he/she is also required to take certain measures of reconciliation as indicated below.
1- Intentional eating, drinking - Allah says [in the meaning of]: “Eat and drink until the white thread becomes distinct to you from the black thread of the dawn. Then strictly observe the fast until nightfall.” [al-Baqara, 2:187]. This applies to the one who does so consciously. However, if a person eats or drinks forgetfully or accidently or is forced to do it, the fasting is intact, the day is not to be made up and the person should continue fasting. Abu Hurairah reported that the Prophet (S) said:”Whoever forgets he is fasting, and eats or drinks is to complete his fast, as it is Allah who fed him and gave him something to drink.” [Bukhari, Muslim and others] Ibn Abbas reported that the Prophet (S) said:” Allah has excused for my Ummah mistakes, forgetfulness and what they are forced to do”. [Tahawee, al-Hakim and Daraqutni; Sahih]. Similar to eating and drinking is smoking [besides being prohibited in itself] and letting any substance into the stomach. However, if a person eats or drink out of forgetfulness, then he/she should continue fasting and the day fasted is valid and counted and does not need to make up the day. This is based on the hadith of Abu Huraira in Sahih al-Bukhari: The Prophet said, “If somebody eats or drinks forgetfully then he should complete his fast, for what he has eaten or drunk, has been given to him by Allah.”. Similarly if a person breaks the fast before the actual maghrib (sunset) or after fajr because of a mistake in time recognition, he is not to make up the day.
The following acts, when done knowingly and deliberately in the days of Ramadhan, will invalidate the fast. In addition to being considered great sins, a person committing one of these acts will have to continue fasting the rest of the day that he/she committed it, and he/she is also required to take certain measures of reconciliation as indicated below.
1- Intentional eating, drinking - Allah says [in the meaning of]: “Eat and drink until the white thread becomes distinct to you from the black thread of the dawn. Then strictly observe the fast until nightfall.” [al-Baqara, 2:187]. This applies to the one who does so consciously. However, if a person eats or drinks forgetfully or accidently or is forced to do it, the fasting is intact, the day is not to be made up and the person should continue fasting. Abu Hurairah reported that the Prophet (S) said:”Whoever forgets he is fasting, and eats or drinks is to complete his fast, as it is Allah who fed him and gave him something to drink.” [Bukhari, Muslim and others] Ibn Abbas reported that the Prophet (S) said:” Allah has excused for my Ummah mistakes, forgetfulness and what they are forced to do”. [Tahawee, al-Hakim and Daraqutni; Sahih]. Similar to eating and drinking is smoking [besides being prohibited in itself] and letting any substance into the stomach. However, if a person eats or drink out of forgetfulness, then he/she should continue fasting and the day fasted is valid and counted and does not need to make up the day. This is based on the hadith of Abu Huraira in Sahih al-Bukhari: The Prophet said, “If somebody eats or drinks forgetfully then he should complete his fast, for what he has eaten or drunk, has been given to him by Allah.”. Similarly if a person breaks the fast before the actual maghrib (sunset) or after fajr because of a mistake in time recognition, he is not to make up the day.
2-Sexual intercourse - Just like eating and drinking Allah has forbidden sexual intercourse during the days of Ramadan; “Permitted to you, on the night of the fasts, is the approach to your wives. They are your garments and ye are their garments. Allah knows what you used to do secretly among yourselves; but He turned to you and forgave you; so now associate (i.e. have sexual intercourse) with them, and seek what Allah Hath ordained for you (i.e. offspring), and eat and drink, until the white thread of dawn appear to you distinct from its black thread; then complete your fast till the night appears; but do not associate with your wives while you are in seclusion (I‘tikaf) in the mosques. Those are Limits (set by) Allah. Approach not nigh thereto. Thus does Allah make clear His Signs to men: that they may learn self-restraint. [al-Baqara; 2:187] The ‘ulama’ [Scholars] differ about stimulating oneself [whether alone or with his wife or vise versa], without intercourse, to the point of ejaculation. Some of them treat it as complete intercourse, while others say that it does not invalidate the fast even though it causes a loss of its rewards.
3-Intentional vomiting - Abu Hurairah reported that the Prophet (S) said :”Whoever is overcome and vomits is not to make up the day. Whoever vomits intentionally must make up the day.” [Ahmad, Abu Dawud, at-Tirmithi and Ibn Majah; Sahih]
4- Failing to intend (i.e. with the heart) to fast from before the dawn of the day of fast.- (Note: voluntary or nafl fasting is excepted from this requirement) Intending to stop fasting at any moment during the day of fast. These last two actions are actions of the heart and are related to the intention which has been shown as being an essential element [or pillar] of fasting. These actions void the fast even if the person does not actually eat anything. This is because the intention is one of the pillars of the fast and, if one changes his/her intention, he/she has nullified his/her fast. Except intercourse, a day invalidated by such an action cannot be atoned by even fasting the whole life. Thus, in addition to the qadha’ [making up the day], the only way to atone such an act is by true and sincere repentance and strong determination never to do it. The only action, according to most scholars, which requires that both the day be made up and the act of expiation be performed is having sexual intercourse during a day of Ramadan. Abu Hurairah reported that a man came to the Messenger of Allah and said: “I am destroyed, 0 Messenger of Allah!” The Prophet asked: “What has destroyed you?” He said, “I had intercourse with my wife during a day of Ramadan.” The Prophet asked: “Are you able to free a slave?” He said, “No”. The Prophet asked: “Is it possible for you to fast for two consecutive months?” He said, “No.” The Prophet asked: “Is it possible for you to feed sixty poor people?” He said, “No.” The Prophet said: “Then sit.” A basket of dates was brought to the Prophet and he said to the man: Give this in charity. The man said: “To someone poorer than us? There is no one in this city who is poorer than us!” The Prophet laughed until his molar teeth could be seen and said: “Go and feed your family with it.” [Bukhari, Muslim and others] Most scholars say that both men and women have to perform the acts of expiation (Kaffarah) if they intentionally have intercourse during a day of Ramadan on which they had intended to fast.
5- Injections containing nourishment - Though this type of action is committed intentionally and thus falls under intentional eating and drinking, it is not considered as a sin if given to a sick person in need of it. All what is needed is to make up the day later. These injections are meant to give nourishment intravenously so that it reaches the intestines, with the intention of nourishing the sick person. Also if the injection reaches the blood-stream then it likewise breaks the fast since it is being used in place of food and drink. Similar is the use of drips containing glucose and saline solutions, and inhalers used by people sick of asthma. May Allah relieve all sick believers.
Involuntarily events that break the fast The fast is disrupted (and there is no point or reward then in continuing to fast) when a woman sees the blood caused by either of:
1-Menstruation
2-Post-childbirth bleeding, even if such bleeding begins just before the sunset, the fast of that day is rendered invalid. A woman in this case will have to fast a day later (qadha’) for every day (or part of day) that she missed. If a menstruating woman ceases bleeding before dawn, then she performs Ghusl (purifying shower) and intends to fast the next day. However, if blood flow ceases after Fajr then she performs ghusl, and starts praying as usual and the day has to made up after Ramadan. She may eat and drink during that day as it is an invalid day as Shaikh Ibn Othaymin observed. The Prophet (S) said: “Is it not that when she [the woman] menstruates, she does not pray nor fast?” We said: Yes indeed. He said: “That is the deficiency in her Deen [religion]. In another narration: “She remains not praying at night and refraining from fasting in Ramadan, that is the deficiency in her Deen”.[Muslim] The order to make up for the days of menstruation is reported in the lesson ‘Aishah gave to Mu‘aathah who came and asked her “Why is it that the menstruating woman has to make up her fasts but not the prayers?” ‘Aisha said: “Are you a Harooree(*) woman?” I (Mu‘aathah) said: “I am not a Harooree woman, but I wish to ask”. ‘Aisha said: “That used to come upon us and so we were ordered to make up the fasts and were never ordered to make up the prayers” [Bukhari and Muslim]
(*)Haroorees are the people of Haroora near Koofa [Iraq]. They had the belief of Khawarij who fought Ali radhiya Allahu ‘anh. They make it obligatory on the woman to make up her prayers if she menstruates. ‘Aisha feared that Mu‘aathah was among them.
H. Other Rulings Pertaining to Fasting
The interval between the end of suhoor (the pre-dawn meal) and the start of the obligatory prayer is the interval sufficient to recite fifty Aayaat, as indicated by the Prophet (s.a.w.) and related by al-Bukhaaree and Muslim.
Eating the pre-dawn meal (suhoor) contains many blessings and the Prophet (s.a.w.) ordered us to do take it, forbade us from leaving it and told us to take suhoor to make a distinction between our fast and the fast of the People of the Book. In spite of this, Ibn Hajar reports in Fathul-Baaree that there is Ijmaa that it is mustahabb (recommendation). Allah knows best.
Falsehood, ignorant and indecent speech are to be avoided as they may render one’s fasting futile.
A fasting person can begin fasting while in the state of Janaabah (major state of impurity that requires bath due to a sexual intercourse), as explained in Saheeh al-Bukhaaree and Muslim.
Use of Siwaak (tooth-stick) is permitted. Likewise, washing the mouth and nose is permitted, but it should not be done strongly.
The Prophet discouraged a youth from kissing while fasting, while he allowed an old man since he is able to control himself.
Pouring cold water over one’s head and taking a bath contain no harm to a fasting person.
It is the Sunnah of the Prophet and the practice of his companions to break the fast as soon as the Sun sets even if some bright redness remains upon the horizon. Muslims are strongly encouraged to hasten breaking the fast. The Prophet (s.a.w.) said: “The Deen will not cease to be uppermost as long as the people hasten to break the fast, since the Jews and the Christians delay it.” [Abu Daawood, Ibn Hibbaan, Hasan]
The Prophet (s.a.w.) used to break his fast before praying and he used to break it with fresh dates, if not then with older dates. And if not with dates, than with some mouthfuls of water.
The supplication of the fasting person when he breaks his fast is not rejected. The best du’aa’ (supplication) is that reported from Allah’s Messenger (pbuh). He used to say when breaking the fast: “Dhahaba-DH-DHama’u wabtallatil-’urooqu, wa thabatal ajru inshaa Allah.” (The thirst has gone, the veins are moistened and the reward is certain, if Allah wills.) [Abu Daawood, al-Baihaqee, al-Haakim and others, Hasan]
The Prophet said: “He who gives food for a fasting person to break his fast, he will receive the same reward as him, except that nothing will be reduced from the fasting persons reward.” [Ahmad, at-Tirmidhee, Ibn Maajah, Ibn Hibbaan, Saheeh]. Also, a fasting Muslim should not reject invitation of another Muslim to break fast.
As for Lailatul-Qadr, the Night of Decree, that is better than a thousand months (see Soorah Qadr (97)), the Prophet (s.a.w.) told us: “Seek it in the last ten, and if one of you is too weak or unable then let him not allow that to make him miss the final seven.” [al-Bukhaaree, Muslim]. That which is the most specific states, “seek it on the (twenty) ninth and the (twenty) seventh and the (twenty) fifth.” [al-Bukhaaree]
The Prophet (s.a.w.) used to exert himself greatly during Lailatul-Qadr. He would spend the nights in worship, detaching himself from women and ordering his family with this. So every Muslim should be eager to stand in prayer during Lailatul Qadr out of Iman and hoping for the great reward. The Prophet (s.a.w.) said: “Whoever stands (in prayer) in Lailatul Qadr out of Iman and seeking reward then his previous sins are forgiven.” [al-Bukhaaree, Muslim]
The supplication that the Messenger of Allah (s.a.w.) taught ‘Aa’isha, radiyallaahu ‘anhaa, to say when seeking the Night of Decree is: O Allah you are the one who pardons greatly, and loves to pardon, so pardon me.[at-Tirmidhee, Ibn Maajah,, Saheeh]
It is Sunnah to pray Taraweeh in congregation and the one who knew best the practice of the Prophet (s.a.w.) at night, ‘Aa’isha, radiyallaahu ‘anhaa, said: “Allah’s Messenger did not increase upon eleven rak’ahs in Ramadhan, or outside it.” [al-Bukhaaree, Muslim]
All who are capable should take advantage of the month of Ramadhan and perform I’ikaaf, i.e. fully attach oneself to worshipping in the mosque. One should inquire how the Prophet (s.a.w.) performed I’ikaaf.
Zakaatul Fitr is prescribed by Allah as a purification for those who fasted from loose and indecent talk, and to feed the poor Muslims as a provision for eidul Fitr. One should inquire further about rulings related to it, especially upon whom it is obligatory and what is its quantity.
The last but not the least, we should strive to constantly improve our worship and obedience of Allah the Most High, including once the month of Ramadhan is over, inshaa’ Allah
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Haji Mohammad Mushtaq Qadri (Rehmatullah Alaih) Asnafe Shair - Naat kia hay? Qaseeda kia hay? Ghazal kia hay? Aa Gayay Mustafa Marhaba Marha...
