The Official Ramadan Thread. Ramadan 1432 A.H/August 2011

['Abd-al Latif]

Sincerity & Devotion in Ramadan - Muhammad Al-Jibaly




Sincerity & Devotion in Ramadan - Questions & Answers






A brief introduction for Muhammad Al-Jibaly :

- Acquired a sound knowledge of al-Albānīs fiqh and methodology through personal contact with the Shaykh and an extensive study, indexing, and teaching of his works
- Studied and maintained strong friendship with most of the late Nāsir ud-Dīn al-Albānīs prominent students from Syria, Jordan, and other countries (1983 to current)
- Authored many original books and articles in various areas of fiqh, `aqīdah, manhaj, da`wah, etc.
- Lectured at many conferences and seminars, in North America and around the world.
- Taught a large number of modern and classic treatises.
- Chaired al-Qurān was-Sunnah Society of North America (1991-1997)
- Headed Dar ul-Arqam elementary school in Arlington, Texas (1997-1999)
- Widely known in the West for his strong support of the Sunnah and the guidance of the Salaf
- Personally known by many of the `ulamā of Sunnah in the Middle East, Saudi Arabia, Egypt, Morocco, and other countries.

He has also authored many books such as, The Quest for Love & Mercy, Life in al-Barzakh, The Dreamer's Handbook, Knowing Allah, and many more.

[Rabi Mansur]

Marhaban ya Ramadan

['Abd-al Latif]

The Inner Secrets of Fasting

Know, that in the fast (Sawm) is a special quality that is not found in anything else. And that is its close connection to Allah, such that He says: "The fast (Sawm) is for Me and I will reward it." [Saheeh al-Bukhaaree and Muslim]

This connection is enough to show the high status of fasting. Similarly, the Ka`bah is highly dignified due to its close connection to Him, as occurs in His statement:

"And sanctify My House." [Soorah al-Hajj:26]

Indeed, the fast is only virtuous due to two significant concepts:

The first: It is a secret and hidden action thus, no one from the creation is able to see it. Therefore riyaa' (showing off) cannot enter into it.

The second: It is a means of subjugating the enemies of Allah. This is because the road that the enemies (of Allah) embark upon (in order to misguide the Son of Aadam) is that of desires. And eating and drinking strengthens the desires.

There are many reports that indicate the merits of fasting, and they are all well known.

The recommended acts of fasting

The pre-dawn meal (suhoor) and delaying in taking it are preferable, as well as hastening to break the fast and doing so with dates.

Generosity in giving is also recommended during Ramadaan, as well as doing good deeds and increasing in charity. This is in accordance with the way of the Messenger of Allah (sallallahu `alayhi wa sallam).

It is also recommended to study the Qur'aan and perform I`tikaaf during Ramadaan, especially in the last ten days, as well as increasing upon the exertion (towards doing good deeds) in it.

In the two Saheehs, `Aa'ishah said:

"When the (last) ten days (of Ramadaan) would come, the Prophet would tighten his waist-wrapper (izaar), spend the night in worship, and wake his family up (for prayer)." [Saheeh al-Bukhaaree and Muslim]

The scholars have mentioned two views concerning the meaning of "tighten his waist-wrapper (izaar)":

The first: It means the turning away from women.

The second: It is an expression denoting his (sallallahu `alayhi wa sallam) eagerness and diligence in doing good deeds.

They also say that the reason for his (sallallahu `alayhi wa sallam) exertion in the last ten days of Ramadaan was due to his (sallallahu `alayhi wa sallam) seeking of the Night of Al-Qadr (Lailatul-Qadr).

An explanation of the inner secrets of fasting and its characteristics

There are three levels of fasting: The general fast, the specific fast, and the more specific fast.

As for the general fast, then it is the refraining of the stomach and the private parts from fulfilling their desires.

The specific fast is the refraining of ones gaze, tongue, hands, feet, hearing and eyes, as well as the rest of his body parts from committing sinful acts.

As for the more specific fast, then it is the heart's abstention from its yearning after the worldly affairs and the thoughts which distance one away from Allah, as well as its (the heart's) abstention from all the things that Allah has placed on the same level.

From the characteristics of the specific fast is that one lowers his gaze and safeguards his tongue from the repulsive speech that is forbidden, disliked, or which has no benefit, as well as controlling the rest of his body parts.

In a hadeeth reported by Al-Bukhaaree:

"Whosoever does not abandon false speech and the acting upon it, Allah is not in need of him leaving off his food and drink." [Saheeh al-Bukhaaree, Abu Dawood, at-Tirmidhee and Ibn Maajah]

Another characteristic of the specific fast is that one does not overfill himself with food during the night. Instead, he eats in due measure, for indeed, the son of Aadam does not fill a vessel more evil than his stomach.

If he were to eat his fill during the first part of the night, he would not make good use of himself for the remainder of the night. In the same way, if he eats to his fill for suhoor, he does not make good use of himself until the afternoon. This is because excessive eating breeds laziness and lethargy. Therefore, the objective of fasting disappears due to one's excessiveness in eating, for what is intended by the fast, is that one savors the taste of hunger and becomes an abandoner of desires.

Recommended Fasts

As for the recommended fasts, then know that preference for fasting is established in certain virtuous days. Some of these virtuous days occur every year, such as fasting the first six days of the month of Shawaal after Ramadaan, fasting the day of `Arafah, the day of `Aashooraa, and the ten days of Dhul-Hijjah and Muharram.

Some of them occur every month, such as the first part of the month, the middle part of it, and the last part of it. So whoever fasts the first part of the month, the middle part of it, and the last part of it, then he has done well.

Some fasts occur every week, and they are every Monday and Thursday.

The most virtuous of the recommended fasts is the fast of Dawood (`alayhis salaam). He would fast one day and break his fast the next day. This achieves the following three objectives:

The soul is given its share on the day the fast is broken. And on the day of fasting, it completes its worship in full.

The day of eating is the day of giving thanks and the day of fasting is the day of having patience. And Faith (Eemaan) is divided into two halves - that of thankfulness and that of patience. [Note: the hadeeth with a similar stament is unauthentic, see adh-Dha`eefah: 625]

It is the most difficult struggle for the soul. This is because every time the soul gets accustomed to a certain condition, it transfers itself to that.

As for fasting every day, then it has been reported by Muslim, from the hadeeth of Abu Qataadah, that `Umar (radhiallahu `anhu) asked the Prophet (sallallahu `alayhi wa sallam): 'What is the case if one were to fast every day?' So he (sallallahu `alayhi wa sallam) said: "He did not fast nor did he break his fast - or - he did not fast and he did not break his fast." [Saheeh Muslim]

This is concerning the one who fasts continuously, even during the days in which fasting is forbidden.

Characteristics of the most specific fast

Know that the one who has been given intellect, knows the objective behind fasting. Therefore, he burdens himself to the extent that he will not be unable to do that which is more beneficial than it.

Ibn Mas`ood would fast very little and it is reported that he used to say: "When I fast, I grow weak in my prayer. And I prefer the prayer over the (optional) fast.

Some of them (the Sahaabah) would weaken in their recitation of the Qur'aan while fasting. Thus, they would exceed in breaking their fast (i.e. by observing less optional fasts), until they were able to balance their recitation. Every individual is knowledgeable of his condition and of what will rectify it.

There were a slight modification to the article by the editor, such as the exclusion of the couple of statements.

Mukhtasar Minhaaj ul-Qaasideen (pp. 38-41) Imam Ibn Qudaamah al-Maqdisee

[Ramadhan]

May Allah SWT give all of us mercy to experience and fully observe the blessings of the coming ramadan. amiin.

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['Abd-al Latif]

Fasting Ramadan, Its Virtues & Rulings

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 for a Muslim to realise is the fact that fasting the month of Ramadhan is obligatory and that Allah has prescribed it for us in His Book:

"Fasting is prescribed for you as it was prescribed for those before you, that you may attain taqwaa." [2:183]

Thus Allah Ta`aalaa teaches us that Fasting is an obligation and a means to attain taqwaa, that which increases believers in their ranks with Allah swt:

"The most honoured by Allah amongst you are those best in taqwaa." [49:13]

Furthermore, we should realise the words of the Prophet (s.a.w.) in which he tells us that Allah the Exalted said: "The most beloved deeds with which my slave comes closer to Me are the obligatory deeds." [Saheeh al-Jami']

Virtues of Fasting as menti-oned in the Qur'an 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 then 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`d 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]

- On the Day of Judgement, "Fasting will say: O My Lord I prevented him from food an 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]

- 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 an supplication which he can make and will be granted." [al-Bazzaar, Ahmad, Saheeh]

- 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 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 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 realise the greatness of fasting and what achievement it leads to, we must put all our efforts in performing fasting 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 realises 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].

Certain Aspects and Rulings related to fasting

- For the obligatory fast in the month of Ramadhan, it is incumbent on everyone to have intention before the appearance of Fajr.

- Fast is performed between the time of True Fajr (that which makes food forbidden for the fasting person, and makes Fajr prayer lawful, as explained by Ibn `Abbaas r.a.a.) and the time as soon it is seen that the sun has set.

- 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 (recomm-endation). 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 forbade a youth to kiss while fasting, while he allowed an old man since he is able to control himself.

- Giving blood and injections which do not provide nourishment does not break the fast. Also, there is no harm in tasting food, provided it does not reach the throat.

- Pouring cold water over one's head and taking a bath contain no harm to a fasting person.

- It is 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.

- Deliberate eating and drinking, making oneself vomit, menstruation, after-birth bleeding, injection containing nourishment and sexual intercourse all nullify the 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 the 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`tikaaf, i.e. fully attach oneself to worshipping in the mosque. One should inquire how the Prophet (s.a.w.) performed I`tikaaf.

- 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.


Br. Isa al-Bosnawi

Published in the 11th issue of Nida'ul Islam magazine, January-February 1996

['Abd-al Latif]

:salamext:

Virtues of Ramadan by Dr. Abdullah Hakim Quick on HUDA TV. Episode 1

This series is a total of 30 episodes. All of the episodes are play listed here http://www.youtube.com/watch?v=GhFUY...3BC22321DAC6E9

['Abd-al Latif]

The Likeness of Ramadan and Prophet Yusuf

By Ibn al-Jawzi:

"The month of Ramadan to the other months is like Yusuf to his brothers. So, just like Yusuf was the most beloved son to Ya'qub, Ramadan is likewise the most beloved month to Allah.

A nice point for the nation of Muhammad (saw) to ponder over is that if Yusuf had the mercy and compassion to say {"There is no reproach for you today..."} [Yusuf; 92], Ramadan is likewise the month of mercy, blessing, goodness, salvation from the Fire, and Forgiveness from the King that exceeds that of all the other months and what can be gained from their days and nights.

Another nice point to think about is that Yusuf's brothers came to rely on him to fix their mistakes after all those they had made. So, he met them with kindness and helped them out, and he fed them while they were hungry and allowed them to return, and he told his servants: "Carry their belongings with you so that they don't lose them." So, one person filled the gaps of eleven others, and the month of Ramadan is likewise one month that fills the gaps of our actions over the other eleven months. Imagine the gaps and shortcoming and deficiency we have in obeying Allah!

We hope that in Ramadan, we are able to make up for our shortcomings in the other months, to rectify our mistakes, and to cap it off with happiness and firmness on the Rope of the Forgiving King.

Another point is that Ya'qub had eleven sons who were living with him and whose actions he would see at all times, and his eyesight did not return because of any of their clothing. Instead, it returned due to Yusuf's shirt. His eyesight came back strong, and he himself became strong after he was weak, and seeing after he was blind. Likewise, if the sinner smells the scents of Ramadan, sits with those who remind him of Allah, recites the Qur'an, befriends on the condition of Islam and faith, and avoids backbiting and vain talk, he will (by Allah's Will) become forgiven after he was a sinner, he will become close after he was far, he will be able to see with his heart after it was blind, his presence will be met with happiness after it was met with repulsion, he will be met with mercy after he was met with disdain, he will be provided for without limit or effort on his part, he will be guided for his entire life, he will have his soul dragged out with ease and smoothness when he dies, he will be blessed with Forgiveness when he meets Allah, and he will be granted the best levels in the Gardens of Paradise.

So, by Allah, take advantage of this greatness during these few days and you will soon see abundant blessing, high levels of reward, and a very long period of rest and relaxation by the Will of Allah.

By Allah, this is the true relaxation..."

Ibn al-Jawzi 'Bustan al-Wa'idhin wa Riyad as-Sami'in' (p. 213-214)

['Abd-al Latif]

Benefits of Ramadan

By Ali At-Timimi (May Allah hasten his release from prison..ameen). In the month of Ramadaan it is very important that we spent a few moments to understand some of the wisdoms and lessons that we can learn from this month of fasting. Unfortunately, many Muslims come in to this month and they are as a companion of the Prophet, peace be upon him, said: "Let it not be that the day that you fast and the day that you break fast be equal."

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['Abd-al Latif]

:salamext:

A du'aa that you should memorise.

`A'ishah (radhiAllâhu `anha) reported that she asked Allâh's Messenger (sallallaahu 'alayhi wa sallam), "O Messenger of Allâh! If I knew which night is Laylat ul-Qadr, what should I say during it?" And he instructed her to say: Allahumma innaka 'affuwwun tuhibbul 'afwa fa'fu 'anni' O Allâh! You are forgiving, and you love forgiveness. So forgive me. [Recorded by Ahmad, Ibn Majah, and at-Tirmithi]

['Abd-al Latif]

Important Lessons to be learnt from Ramadan

Al-Istiqaamah Magazine, Issue No.5 ,Jan 1997

________

Allah - the Most High - said:

"The month of Ramadhan in which the Qur'an was revealed, a guidance for mankind and clear proofs for the guidance of the Criterion between right and wrong. So whosoever of you sights the crescent for the month of Ramadhan, he must fast that month." [Surah al-Baqarah 2:185].

Allah's Messenger sallallahu 'alayhi wa sallam said:

"lslam is built upon five: Testifying that none has the right to be worshipped except Allah and the Muhammad is the Messenger of Allah, establishing the Prayer, giving the Zakah, performing Hajj to the House, and fasting in Ramadhan."[1]

He sallallahu 'alayhi wa sallam also said:

"There has come to you Ramadhan, a blessed month, in which Allah has made it obligatory to fast. During it the gates of paradise are opened and the gates of Hellfire are closed, and the rebellious devils are chained. In it is a night (Laylatul-Qadr) which is better than a thousand months. He who is deprived of its good has truly been deprived."[2]
From the many important lessons to be learnt from fasting are:-

[1]: GAINING TAQWA

Fasting has been legislated in order that we may gain taqwa, as Allah - the Most High - said:

"O you who believe! fasting is prescribed for you, as it was prescribed upon those before you in order that you may attain taqwa." [Surah al-Baqarah 2:183].

Talq ibn Habib (d.100H) - rahimahullah - said:

"When fitnah (trial and tribulation) appears then extinguish it with taqwa." So he was asked as to what taqwa was, so he replied: "Taqwa is to act in obedience to Allah, upon a light (i.e. iman, faith) from Allah, hoping in the Mercy of Allah. And taqwa is leaving acts of disobedience to Allah, upon a light from Allah, due to the fear of Allah."[3]

"This is one of the best definitions of taqwa. For every action must have both a starting point and a goal. And an action will not be considered as an act of obedience, or nearness to Allah, unless it starts from pure iman (faith in Allah). Thus, it is pure iman - and not habits, desires, nor seeking praise or fame, nor its like - that should be what initiates an action. And the goal of the action should be to earn the reward of Allah and to seek His good pleasure."[4] So fasting is a means of attaining taqwa, since it helps prevent a person from many sins that one is prone to. Due to this, the Prophet sallallahu 'alayhi wa sallam said: "Fasting is a shield with which the servant protects himself from the Fire."[5] So we should ask ourselves, after each day of fasting: Has this fasting made us more fearful and obedient to Allah? Has it aided us in distancing ourselves from sins and disobedience?

[2]: SEEKING NEARNESS TO ALLAH

The Prophet sallallahu 'alayhi wa sallam said:

"Allah said: Whosoever shows enmity to a friend of Mine, I shall be at war with him. My servant does not draw near to Me with anything more beloved to Me than the obligatory duties that I have placed upon him. My servant continues to draw nearer to Me with optional deeds so that I shall love him."[6]

The Prophet sallallahu 'alayhi wa sallam said:

"Whosoever reaches the month of Ramadhan and does not have his sins forgiven, and so enters the Fire, then may Allah distance him."[7]

So drawing closer to Allah - the Mort Perfect - in this blessed month, can be achieved by fulfilling one's obligatory duties; and also reciting the Qur'an and reflecting upon its meanings, increasing in kindness and in giving charity, in making du'a (supplication) to Allah, attending the tarawih Prayer, seeking out Laylatul-Qadr (the Night of Power and Pre-Decree), a night which is better than a thousand months, attending gatherings of knowledge, and striving in there actions that will cause the heart to draw closer to its Lord and to gain His forgiveness. Our level of striving in this blessed month should be greater than our striving to worship Allah in any other month, due to the excellence and rewards that Allah has placed in it. Likewise from the great means of seeking nearness to Allah in this month is making i'tikaf (seclusion in the mosque in order to worship Allah) - for whoever is able.

Imam Ibn al-Qayyim (d.751H)- rahimahullah - laid:

"Allah also prescribed i'tikaf for them, the objective being that the heart becomes fully preoccupied with Allah - the Mort High - concentrated upon Him alone, and cut-off from being preoccupied with the creation. Rather, the heart is only engrossed with Allah - the Most Perfect - such that loving Him, remembering Him, and turning to Him takes the place of all the heart's anxieties and worries, so that he is able to overcome them. Thus all his concerns are for Allah, and his thoughts are all directed towards remembering Him and thinking of how to attain His Pleasure and what will cause nearness to Him. This leads him to feel contented with Allah, instead of people. This in turn prepares him for being at peace with Allah alone, on the day of loneliness in the grave, when there will be no one else to give comfort, nor anyone to grant solace, except Him. So this is the greater goal of i'tikaf."[8]

[3]: ACQUIRING PATIENCE

Imam Ahmad (d.241H) - rahimahullah - said:

"Allah has mentioned sabr (patience) in over ninety places in His Book."[9]

The Prophet sallallahu 'alayhi wa sallam said:

"The month of Patience, and the three days of every month, are times for fasting."[10]
Ibn 'Abdul-Barr (d.464H)- rahimahullah - said:

"What is meant by the month of Patience is the month of Ramadhan ... So fasting is called patience because it restrains the soul from eating, drinking, conjugal relations and sexual desires."[11]

He sallallahu 'alayhi wa sallam said:

"O youths! Whoever amongst you is able to marry, then let him do so; for it restrains the eyes and protects the private parts. But whoever is unable, then let him fast, because it will be a shield for him."[12]

So fasting is a means of learning self restraint and patience. With patience we are able to strengthen our resolve to worship Allah alone, with sincerity, and also cope with life's ups and downs. So - for example - with patience we are able to perform our Prayers calmly and correctly, without being hasty, and without merely pecking the ground several times! With patience we are able to restrain our souls from greed and stinginess and thus give part of our surplus wealth in Zakah (obligatory charity). With patience we are able to subdue the soul's ill temperament, and thus endure the ordeal and hardships of Hajj, without losing tempers and behaving badly. Likewise, with patience we are able to stand firm and fight jihad against the disbelievers, hypocrites and heretics - withstanding their constant onslaught, without wavering and buckling, without despairing or being complacent, and without becoming hasty and impatient at the first signs of hardship. Allah - the Most High - said: "O Prophet, urge the Believers to fight ... So if there are one hundred who are patient, they shall overcome two hundred; and if there be one thousand, they shall overcome two thousand, by the permission of Allah. And Allah is with the patient ones." [Surah al-Anfal 8:65-66].

Thus, without knowledge and patience, nothing remains, except zeal and uncontrolled emotions, shouts and hollow slogans, speech that doer not strengthen, but rather weakens, and actions that do not build, but rather destroy! So in this month, we should strive to develop a firm resolve for doing acts of obedience, and to adorn ourselves with patience - having certainty in the laying of our Messenger sallallahu 'alayhi wa sallam: "And know that victory comes with patience, relief with affliction, and ease with hardship."[13]

[4]: CULTIVATING GOOD MANNERS

The Prophet sallallahu 'alayhi wa sallam said:

"Whosoever doer not abandon falsehood in speech and action, then Allah the Mighty and Majestic has no need that he should leave his food and drink."[14]

He sallallahu 'alayhi wa sallam also said:

"Fasting is not merely abstaining from eating and drinking. Rather, it is also abstaining from ignorant and indecent speech. So if anyone abuses or behaves ignorantly with you, then ray: I am fasting, I am fasting."[15]

There narrations point towards the importance of truthfulness and good manners. Thus, this blessed month teacher us not only to abstain from food and drink, but to also abstain from such statements and actions that may be the cause of harming people and violating their rights - since the Messenger sallallahu 'alayhi wa sallam said whilst describing the true Believer: "A Muslim is one from whom other Muslims are safe from his tongue and his hand."[16] Thus it is upon us as individuals, to examine the shortcomings in our character, and to then seek to improve them - modelling ourselves upon the character of the last of the Prophets and Messengers, and their leader, Muhammad sallallahu 'alayhi wa sallam - aspiring also for the excellence which he mentioned in his saying: "I am a guarantor for a house on the outskirts of Paradise for whosoever leaves off arguing, even if he is in the right; and a house in the centre of Paradise for whosoever abandons falsehood, even when joking; and a house in the upper-mort part of Paradise for whosoever makes his character good."17 So by shunning oppression, shamelessness, harbouring hatred towards Muslims, back-biting, slandering, tale-carrying, and other types of falsehood, we can be saved from nullifying the rewards of our fasting - as Allah's Messenger sallallahu 'alayhi wa sallam said: "It may be that a fasting person receives nothing from his fast, except hunger and thirst."[18]

[5]: SENSING MUSLIM UNITY

The Prophet sallallahu 'alayhi wa sallam said:

"Fast when they fast, and break your fast when they break their fast, and sacrifice the day they sacrifice."[19]

Imam at-Tirmidhi (d.275H) - rahimahullah - said:

"Some of the People of Knowledge explained this hadith by saying: Its meaning is to fast and break the fast along with the jama'ah and the majority of people."[20]

Thus, in this blessed month we can sense an increased feeling of unity and of being a single Ummah due to our fasting and breaking our fast collectively. We also feel an increased awareness about the state of affairs of the Muslims and of the hardships that they endure, because: "During the fast, a Muslim feels and experiences what his needy and hungry brothers and sisters feel, who are forced to go without food and drink for many many days - as occurs today to many of the Muslims in Africa."[21] Indeed, the units of the Muslims - and their aiding and assisting one another - is one of the great fundamentals upon which the Religion of Islam is built, as Allah - the Mort High - said: "And hold fast altogether to the rope of Allah and do not be divided." [Surah al-'lmran 3:103]. Allah - the Most High - also said: "The Believers - men and women - and friends and protectors to one another." [Surah al-Towbah 9:44].

Shaykhul-Islam Ibn Taymiyyah (d.728H)- rahimahullah - said:

"The welfare of people will not be complete - neither in this world, nor in the Hereafter - except with ijtima' (collectiveness), ta'awun (mutual cooperation), and tanasur (mutual help); mutual-co-operation in order to secure benefits, and mutual help in order to ward off harm. It is for this reason that man is said to be social and civil by nature."[22]

Thus we see that Islam lays great importance in bringing hearts together and encouraging ijtima' (collectiveness). This is not only reflected in the month of Ramadhan, but also in the other acts of worship as well. So, for example, we have been ordered by the Prophet sallallahu 'alayhi wa sallam to pray the five daily Prayers in congregation, and that it has been made twenty-seven times more rewardful than praying it individually.[23] Likewise, this similar collective spirit is demonstrated in the act of Hajj (Pilgrimage). Even in learning knowledge and studying it, blessings have been placed in collectiveness, as Allah's Messenger sallallahu 'alayhi wa sallam said: "No people gather together in a house from the houses of Allah, reciting the Book of Allah and studying it amongst themselves, except that tranquility descends upon them, mercy envelops them, the angels surround them, and Allah mentions them to there that are with Him."[24] Likewise, even in our everyday actions such, as eating, Islam teacher us collectiveness.

Thus, when some of the Companions of the Prophet sallallahu 'alayhi wa sallam said to him: O Messenger of Allah, we eat but do not become satisfied. He replied: "Perhaps you eat individually?" They replied: Yes! So he said: "Eat collectively and mention the name of Allah. There will then be blessings for you in it."[25] Indeed, even in the etiquettes of sitting the spirit of collectiveness is demonstrated. So, one day the Prophet sallallahu 'alayhi wa sallam came across the Companions who were sitting in separate circles, so he said to them: "Why do I see you sitting separately!"[26] Similarly, Abu Tha'labah al-Khurhani radiallahu 'anhu said: Whenever the people used to encamp, they used to split-up into the mountain passes and valley's. So Allah's Messenger sallallahu 'alayhi wa sallam said: "Indeed your being split-up in there mountain passes and valley's is from Shaytan." Thereafter, whenever they used to encamp, they used to keep very close together, to such an extent that it was said: If a cloth were to be spread over them, it would cover them all.[27]

Thus, Ramadhan is a time to increase our sense of unity and brotherhood, and our commitment to Allah and His Religion. And there is no doubt that this sense of unity necessitates that: "We all work together as required by Islam as sincere brothers - not due to hizbiyyah (bigotted party spirit), nor sectarianism - in order to realise that which is of benefit to the Islamic Ummah and to establish the Islamic society that every Muslim aspirer for - so that the Shari'ah (Prescribed Law) of Allah is applied upon His earth."[28] So we must examine ourselves during the month of Ramadhan and ask: What is my role - and each of us has a role - in helping this precious Ummah to regain its honour, and return to the Ummah its comprehensive unity and strength, and victory that has been promised to it! Likewise, we should reflect upon our own character and actions and ask. Are they aiding the process of unity and brotherhood, or are they a harm and a hindrance to it!

So we ask Allah to grant us the ability to change ourselves for the better, during this blessed month, and not to be of there who are prevented from His Mercy and Forgiveness. Indeed He is the One who Hears and He is the One to Respond.


1. Related by al-Bukhari (1/48) and Muslim (no.16), from Ibn 'Umar radiallahu 'anhu.
2. Sahih: Related by an-Nasa'i (no.1992), from Abu Hurayrah radiallahu 'anhu. It was authenticated by Shaykh al-Albani in Takhrijul-Mishkat (no.1962).
3. Related by Ibn al-Mubarak in Kitabul-Zuhd (p.473) and Ibn Abi Shaybah in his Kitabul-Iman (no.99).
4. Risalatut-Tabukiyyah (p.26) of Imam Ibn al-Qayyim.
5. Hasan: Related by Ahmad (3/241). from Jabir radiallahu 'anhu. It was authenticated by Shaykh al-Albani in Sahihut-Targhib (no.910).
6. Related by al-Bukhari (11/481), from Abu Hurayrah radiallahu 'anhu.
7. Sahih: Related by Ahmad (2/246) and al-Bayhaqi (4/204), from Abu Hurayrah radiallahu 'anhu. It was authenticated by Shaykh 'Ali Hasan al-Halabi in Sifatus-Sawmin-Nabi (p.24).
8. Zadul-Ma'ad (2/81) of Ibn al-Qayyim.
9. Related by Ibn al-Qayyim in Madarijus-Salikin (2/152).
10. Related by Ahmad (2/261) and an-Nasa'i (1/327). from Abu Hurayrah. It was authentitated by al-Albani in Irwa'ul-Ghalil (4/99).
11. At-Tamhid (19/61) of AI-Hafidh Ibn 'Abdul-Barr.
12. Related by al-Bukhari (123) and Muslim (no.123), from Ibn Mas'ud radiallahu 'anhu.
13. Sahih: Related by Ahmad (1/203) and at-Tabarani in al-Kabir (11/100), from Ibn Abbas radiallahu 'anhu. It was authentitated by Shaykh Salim al-Hilali in AsSabrul-Jamil (p.43).
14. Related by al-Bukhari (4/99), from Abu Hurayrah radiallahu 'anhu.
15. Sahih: Related by Ibn Khuzaymah (no.1996) and aI-Hakim (1/430) who authenticated it. Refer to Sahihut-Targhib (no.1075).
16. Related by al-Bukhari (1/53) and Muslim (no.40), from 'Amr ibn al-as radiallahu 'anhu.
17. Sahih: Related by Abu Dawud (no.4800) and al-Bayhaqi (10/249), from Abu Umamah radiallahu 'anhu. It was authenticated by al-Albani in as-Sahihah (n0.273).
18. Sahih: Related by Ahmad (2/441) and Ibn Majah (1/139), from Abu Hurayrah radiallahu 'anhu. It was authenticated in Sahihut-Targhib (no.1076).
19. Related by at-Tirmidhi (no.693), form Abu Hurayrah radiallahu 'anhu. It was authenticated by al-Albani in as-Sahihah (no.224).
20. Jami'ut-Tirmidhi (3/312).
21. From the words of Shaykh 'Abdul-'Aziz bin Baz, as occurs in Majmu' Fatawa wa Maqalat Mutanawwi'ah (5/211).
22. Al-Hisba fil-Islam (p.9) of Shaykhul-lslam Ibn Taymiyyah.
23. Related by al-Bukhari (2/109) and Murlim (no.650), from Ibn 'Umar radiallahu 'anhu.
24. Related by Muslim (no.339). from Abu Hurayrah radiallahu 'anhu.
25. Hasan: Related by Abu Dawud (no.3164), from Wahshi ibn Harb radiallahu 'anhu. It was authenticated by al-Hafidh al-'lraqi in Takhrijul-lhya (2/4).
26. Related by Muslim (no.331). from Jabir ibn Samurah radiallahu 'anhu.
27. Sahih: Related by Abu Dawud (1/409) and Ibn Hibban (no.1664). Shaykh al-Albani authenticated it in Takhrijul-Mishkat (no.3914).
28. Sualu wa Jawabu Hawla Fiqhil-Waqi' (p.24) of Shaykh Nasirud-Din al-Albani.

[Eric H]

Blessings and peace be with you all, as you approach this special time.

['Abd-al Latif]

Blessings and peace be with you all, as you approach this special time.

Thank you Eric. :)

['Abd-al Latif]

The Wisdom and Benefits behind Fasting

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

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

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

So fasting is an abandonment of those things that the soul loves and desires, preferring instead Allah's love and contentment. And it is a secret kept between the servant and his Lord – no one else is aware of it.

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

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

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

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

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

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

Imaam Ibn Qayyim Al-Jawziyyah, Zaad al-Ma'aad [Al-Muntaqaa Newsletter: 1/9]

[sabr*]

As-Salāmu `Alaykum (السلام عليكم):

Free Ramadan Preparation Lectures

http://www.ramadanprep.com/

['Abd-al Latif]

:salamext:

Try your hand at our Quiz and tell us what score you got.

Beware: It's not as simple as it seems, we've put in a deliberate mistake. Can you find it?

http://www.islam21c.com/video/68/1002

[roohani.doctor]

Salam all :) Not sure if this is the right place to post this, but I couldn't find it anywhere else on the forums.. some people have told me saying 'ramadan mubarak' is better than saying 'ramadan kareem' as Allah is the kareem one and not ramadan, also that it "blessed ramadan" makes more sense than "generous ramadan"

But I have also heard ramadan mubarak is not ok (but the person didnt say why)

Personally, I think both are ok and I know Arabs usually say 'kareem' and Pakistanis/indians say 'mubarak'...but sayin either is wishing someone a great month right? So why do people make a big deal of it? And I just want answers so hope i dont offend anyone.. :/


Ramadan Kareem/Ramadan Mubarak :D

['Abd-al Latif]

:salamext:

Episode One - Virtues of Ramadan

Part 1

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Part 2

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Part 3

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['Abd-al Latif]

Salam all :) Not sure if this is the right place to post this, but I couldn't find it anywhere else on the forums.. some people have told me saying 'ramadan mubarak' is better than saying 'ramadan kareem' as Allah is the kareem one and not ramadan, also that it "blessed ramadan" makes more sense than "generous ramadan"

But I have also heard ramadan mubarak is not ok (but the person didnt say why)

Personally, I think both are ok and I know Arabs usually say 'kareem' and Pakistanis/indians say 'mubarak'...but sayin either is wishing someone a great month right? So why do people make a big deal of it? And I just want answers so hope i dont offend anyone.. :/


Ramadan Kareem/Ramadan Mubarak :D

Questioner: When the fasting person falls into a sin and he is prohibited from that sin he will say, "Ramadan Kareem". So what is the ruling concerning this phrase and what is the ruling concerning this behavior?

Shaykh Uthaymeen: said:

The ruling concerning this is, this phrase "Ramadan Kareem" is not correct, and the only phrase that should be said is "Ramadan Mubarak" or what resembles that. Because Ramadan is not the one that gives such that it can be called generous (Kareem), rather it is only ALLAH the Exalted that put virtue in it and made it a virtuous month and made the time period for performing (the fasting) a pillar from Islam.

And it is as though the one who said this thinks that due to the nobility of this month it is permissible to commit sins. And that is in opposition to what the people of knowledge have said (for they have said) that the sins are multiplied if they are done during virtuous times or noble places so this is the opposite of what this person has pictured. And they have said that it is incumbent upon the person to have Taqwaa of ALLAH the Mighty and Majestic during every time and in every place especially during virtuous times and in noble places. And ALLAH the Mighty and Majestic says {Oh you who believe fasting has been prescribed for you like it was prescribed for those before you that you may obtain Taqwaa.} So the wisdom behind the obligation of fasting is to gain Taqwaa of ALLAH the Mighty and Majestic by doing what He has ordered and avoiding what He has prohibited. And it has been established that the Prophet peace and blessing be upon him said "Whoever does not abandon falsehood in word and action, then Allah Mighty and Majestic has no need that he should leave his food and drink". Therefore fasting is worship for ALLAH and cultivation for the soul and a safeguard for it from the prohibitions of ALLAH. And it is not like this one without knowledge has said that due to the nobility of this month and its blessing, sinning is allowed in it.

بسم الله الرحمن الرحيم

رمضان مبارك لا رمضان كريم

سئل فضيلة الشيخ محمد العثيمين ـ رحمه الله تعالى ـ: حينما يقع الصائم في معصية من المعاصي وينهى عنها يقول: «رمضان كريم» فما حكم هذه الكلمة؟ وما حكم هذا التصرف؟

فأجاب فضيلته بقوله: حكم ذلك أن هذه الكلمة «رمضان كريم» غير صحيحة، وإنما يقال: «رمضان مبارك» وما أشبه ذلك، لأن رمضان ليس هو الذي يعطي حتى يكون كريماً، وإنما الله تعالى هو الذي وضع فيه الفضل، وجعله شهراً فاضلاً، ووقتاً لأداء ركن من أركان الإسلام، وكأن هذا القائل يظن أنه لشرف الزمان يجوز فيه فعل المعاصي، وهذا خلاف ما قاله أهل العلم بأن السيئات تعظم في الزمان والمكان الفاضل، عكس ما يتصوره هذا القائل، وقالوا: يجب على الإنسان أن يتقي الله عز وجل في كل وقت وفي كل مكان، لاسيما في الأوقات الفاضلة والأماكن الفاضلة، وقد قال الله عز وجل: {ياأَيُّهَا الَّذِينَ ءَامَنُواْ كُتِبَ عَلَيْكُمُ الصِّيَامُ كَمَا كُتِبَ عَلَى الَّذِينَ مِن قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ } فالحكمة من فرض الصوم تقوى الله عز وجل بفعل أوامره واجتناب نواهيه، وثبت عن النبي صلى الله عليه وسلم أنه قال: «من لم يدع قول الزور، والعمل به، والجهل، فليس لله حاجة في أن يدع طعامه وشرابه» فالصيام عبادة لله، وتربية للنفس وصيانة لها عن محارم الله، وليس كما قال هذا الجاهل: إن هذا الشهر لشرفه وبركته يسوغ فيه فعل المعاصي.

[ فتاوى العثيمين - المجلد العشرون ص (93 ) ]

[Insaanah]

:sl:

Salam all. some people have told me saying 'ramadan mubarak' is better than saying 'ramadan kareem' as Allah is the kareem one and not ramadan, also that it "blessed ramadan" makes more sense than "generous ramadan"

There has actually been a thread on this before, here: http://www.islamicboard.com/arabic/1...10-1605-a.html, but it might not have showed up when you searched, as the title is in Arabic.

In that thread the same fatwa that Br 'Abd-al Latif posted above has also been posted.

In that thread, I also asked some questions, here: http://www.islamicboard.com/arabic/1...ml#post1361769 as the word kareem has different meanings and has been applied in the Qur'an to a gate/entrance, a throne, a letter, a messenger, etc amongst other things.

I can't connect to IslamQA right now, as the website is down as I post, but I seem to remember that they are of the opinion that either greeting is acceptable. I will add that link as soon as the website is back up.

EDIT: Website is back, so here's the link: http://www.islamqa.com/en/ref/12616/ramadan%20kareem. In the beginning of that hadeeth, it says the Prophet :saws: said, "There has come to you Ramadan, a blessed month..." أتاكم رمضان شهر مبارك

And another I just found: http://www.islamqa.com/en/ref/37930

It does seem though, that to wish someone a blessed Ramadan (Mubarak) makes more sense than wishing them a noble or honourable (Kareem) Ramadan, and it seems to be closer to what the Prophet :saws: said. But Allahu a3lam as to whether it's wrong to say Ramadan Kareem.

And Allah knows best in all matters.

:sl:

['Abd-al Latif]

Sinning while fasting [does it break the fast?]

It is reported that ‘Umar – may Allâh be pleased with him – said:
Fasting does not mean keeping away from only food and drink, it also means keeping away from lying, falsehood, inanity and swearing [by Allâh without need].

It is reported that Ibrâhîm Al-Nakha’î – may Allâh have mercy on him – said:
They used to say: lying breaks the fast.

It is reported that Mujâhid – may Allâh have mercy on him – said:
There are two practices, if a person can keep himself from them, his fast will be secured for him: backbiting and lying.

It is related that Abul-’Âliyah – may Allâh have mercy on him – said:
The fasting person is in a state of worship as long as he does not backbite. ^[1]

It is reported that Hafsah bint Sîrîn – may Allâh have mercy on her – said:
Fasting is a shield as long as one does not tear it, and tearing it is when you backbite. ^[2]

It is reported that Anas b. Mâlik – may Allâh be pleased with him – said:
If the fasting person backbites, his fast is broken. ^[3]

Notes

Explaining the meaning of sins breaking the fast, Shaykh Al-Islâm Ibn Taymîyah – may Allâh have mercy on him – states: ^[4]

It is related from some of the Salaf that backbiting, tale carrying and the likes break the fast, and it is mentioned as one opinion in the madhab of Imâm Ahmad. The final word on this issue is that Allâh the Exalted commanded people to fast in order to achieve piety (taqwâ), and Allâh’s Messenger – praise and peace of Allâh be upon him – stated:

Whoever does not leave off false speech and acting by it; then Allâh is not in need of him abandoning his food and drink.

So if the fasting person does not achieve piety, he has not achieved what is intended through fasting, and so the reward of [his] fast will decrease in accordance [with how much he has gone against the intended goal, i.e. commensurate with his sins].

Righteous deeds have two intended goals: gaining reward and avoiding punishment. If a person fasts while also doing forbidden things, like backbiting, carrying tales between people or consuming what is forbidden and so on, he loses the reward.

Thus, when the imams say [backbiting etc.] does not break the fast, it means that the person who sins is not punished in the way a person who openly breaks his fast would be punished.

And those who said it does break the fast in the sense that the person has not achieved the intended goal behind fasting, or in the sense that he has lost the reward for fasting, then this statement is in agreement with the position of the imams.

One who says it breaks the fast in the sense that the person is to be punished for leaving [the fast], then he is in contradiction to the imams.

Conclusion

A person who disobeys Allâh while fasting hasn’t truly grasped the intent behind fasting. The real goal is to achieve piety and obedience of Allâh through the abandonment of food, drink and sin. Although a person who backbites, lies or does other sins is not considered to have physically broken his fast, he loses the reward of fasting and in this sense he has broken his fast.

Allâh knows best.

^[1] Ibn Abî Al-Shaybah, Al-Musannaf articles 8975, 8980, 8981 and 8982.
^[2] ‘Abd Al-Razzâq Al-San’ânî, Al-Musannaf articles 8975.
^[3] Hunâd b. Al-Saree, Al-Zuhd article 1204.
^[4] Badr Al-Dîn Al-Ba’lî. Mukhtasar Al-Fatâwâ Al-Masrîyah pp288, 289. 1^st edn. 1418H. Dâr Al-Kutub Al-’Ilmîyah. Beirut, Lebanon.

['Abd-al Latif]

A Simple Ramadan Program


'Abdullah Yusuf 'Azzam

{"O you who believe! Fasting was prescribed for you as it was prescribed for those before you, so that you may become pious. Fast for a fixed number of days, but if any of you is ill or on a journey, the same number should be made up from other days. And as for those who can fast with difficulty, they have to feed a poor person. But, whoever does good of his own accord, it is better for him. And that you fast, it is better for you if only you knew."}


[al-Baqarah; 183-184]

"It is, as the Lord of Glory Said, a fixed number of days. Rather, it is a fixed number of hours! The month of Ramadan is either 720 hours, or 696 hours, and every minute of it has a price and a value. The Salaf and the Companions - may Allah be Pleased with them - used to await these days of Ramadan from the year to year, as it has been reported in a narration that the Companions used to say, when Rajab had arrived: "O Allah, assist us in worshiping You in Rajab and Sha'ban, and allow us to witness Ramadan."

Because Ramadan is the annual occasion of the cleansing of the soul, spirit, and body, its effect on the human spirit and body is not that profound. The acts of worship of the soul are many, and as much as the body receives its share of pain during the course of its worship, it will receive its share of light. That is why Jihad is the uppermost peak of Islam; because it is the most painful and difficult of the acts of worship. Its reward is greater, its effect on the soul deeper, and its result in building the spirit and in ingraining Tawhid in it is great.

Therefore, there are acts of worship dealing with one's wealth. However, its effect on the soul is usually less than the effect of an act of worship dealing with the body. So, Zakah has a deep effect on the soul, as it purifies it from covetousness. However, you cannot truly sympathize with the poor person unless you feel his pain, live as he lives, and starve as he starves. If you starve, then you feel your body becoming stronger and more durable. At that time, you become joyous that you were able to sacrifice something and purify yourself from covetousness.

Jihad is the same way: Jihad with one's wealth does not purify one's soul in the same way as Jihad with one's self does. And because of this, Islam did not relieve any of the Companions of the obligation of Jihad with his self, no matter what his position in society, and no matter how good his reputation, such as in the case of 'Uthman.

And the Salaf - may Allah be Pleased with them - would calculate Ramadan by the minute. They were praying behind Ubayy bin Ka'b - and 'Umar bin al-Khattab was praying Tarawih behind him - and they would require sticks to support themselves on as a result of his long standing in the prayer, and the Companions would say: "We fear that we will miss the suhur praying behind Ubayy, and we fear that the Fajr time will come, causing us to miss the Blessed Meal - they used to refer to suhur as the Blessed Meal - so, let our children rush to prepare the meal."

And it was reported from some of the Tabi'in, and those who came after them, in regards to their Qur'an and prayer, that some of them would complete reciting the Qur'an sixty times in Ramadan, and this was specifically narrated in regards to al-Imam ash-Shafi'i; he used to complete it once during the day, and once during the night. Some of them would complete it once during the night and day, and others would complete it once every three days, until they reached the last ten days, in which they would seclude themselves in the mosque, completing it once a day.

And to complete the Qur'an in a day is easy, if we keep in mind that to recite the Qur'an slowly (tartil) takes about 24 hours, and a quicker recitation takes about ten hours. It is possible for the one who has memorized the Qur'an to complete one juz' in 20 minutes, allowing him to complete all thirty juz's in ten hours. I was told by Abu al-Hasan an-Nadawi: "I saw my teachers, and some of them would not speak at all in Ramadan. Rather, they would only engage in worship; either Qur'an or prayer. If someone were to speak to them, they would count out their words, and calculate them by the minutes and seconds."
So, Ramadan consists of fasting and prayer.

Because of this, the Salaf, such as al-Imam Malik, would seclude themselves until the time of giving a class, saying: "Verily, Ramadan is for praying and reciting the Qur'an." Some of them would say: "Ramadan is praying, giving charity, and reciting the Qur'an."

And in Ramadan, the gates of Paradise are opened, and the gates of Hell are shut, and the devils are chained up. This is something that actually happens, as one of my trustworthy friends who used to have contact with the jinn - but has since repented - informed me:

"When I would ask the jinn who I would work with to relay to me any news, they would say: "We are inactive in Ramadan." I used to think that they were believing jinn, as they would pray and fast with me. However, I realized from their answer, that they were devils (i.e., disbelieving jinn).

Later, after an experiment, I confirmed for myself that they were disbelievers: I requested from them one day that they heal my cousin, so, they said: "She will not be cured unless she puts on a cross."

So, I said to them: "You really are devils. You are from the disbelieving jinn."

They said: "We are from the believing jinn."

I said: "From now, we have nothing to do with each other."

They said: "We will hurt you, then."

I said: "I dare you to try to hurt me. We will meet at midnight at the graveyard, the most secluded and frightening place I can think of," and at midnight, I made ablution and prayed two rak'ahs, and went to the graveyard. I did this for three nights in a row, but the jinn were unable to even come near me."
So, it is something physical, not simply metaphoric. The devils are chained, and they are unable to move about and cause evil between the people. The major jinn are the ones who are chained, while the minor devils are left to move about.

And Ramadan is the Ramadan of Jihad, so, I advise everyone of you to not fall short in a single day in Ramadan.

I was in Qatar, or the Emirates, and I was told: "The brothers in America called, asking if you could go spend the last ten nights with them." I said: "Subhan Allah! I spend the last ten nights in America, and I leave Jalalabad, Qandahar, and Kabul erupting? The hour in these places is better than standing in prayer for sixty years, and I go and enter America, even if in Ramadan?" And because of this, for the duration of my stay here, especially in the last five years, I always loved to spend every Ramadan outside of Peshawar, and to not enter Peshawar unless it was necessary. I would spend it either in the training camp in Sada, Jadji, or any other place, so that it would be written for me as a Ramadan of ribat, and the Ramadan in the land of ribat is a thousand times better than Ramadan outside of the land of ribat, as the Prophet said: "Ribat for one day in the Path of Allah is better than a thousand days in any other place, even if one were to fast all day and pray all night." [Reported by at-Tirmidhi and an-Nasa'i]

So, brothers, whoever of you stays in Peshawar, then let him comply with the following daily program:

Do not stay up late in Ramadan, as Ramadan is the time of praying, fasting, and seeking Allah's forgiveness during the morning hours. So, break your fast in your homes on some dates or water, or in the mosque, and provide some dates and water in the mosques for those who might break their fast there, and glad tidings to the one who provides food for the one breaking his fast: "Whoever provides food for the fasting person, then, he will have the same reward as the fasting person, without the fasting person's reward being diminished at all," even if it is only on a piece of a date, so, for this, let the competitors compete for this great reward.

I was in Qatar, and some of the good-doers said to me: "We wish to provide food for a thousand fasting Mujahidin for all of Ramadan. How much does each Mujahid require in Ramadan?" I said: "He requires three Qatari riyals or dirhams." Suddenly, a check was being written for 90,000 Qatari riyals, with him saying:"This is the cost of food for a thousand Mujahidin in Jalalabad, and I ask that you alert me of its arrival." When it arrived the next day, I was surprised to hear the phone ring, with him telling me: "The money for the food of two thousand more is on the way. Feed them rice and meat, as they are the best of foods."

Comply with this program, and it is easy: break your fast in the mosque, then pray the Maghrib. Return to your homes, eat as much as Allah has Willed for you to eat, and after that, make istighfar while you are awaiting the time for 'Isha'. Then, pray the 'Isha' and Tarawih in the mosque, then, return to your homes. Eat the suhur, and be particular about this time. In addition to it being a blessed meal, the best time to make istighfar is in these early morning hours.
So, after the suhur, rush to make ablution and perform some Tahajjud, and increase in your connection with the Lord of Glory: "Our Lord descends to the lowest heaven during the last third of the night, Asking: 'Who will call on Me so that I may respond to him? Who is asking something of Me so I may give it to him? Who is asking for My forgiveness so I may forgive him?'"

So, take advantage of these times - the early morning hours - in which an answered supplication is almost certain.

{"Those who are patient, those who are true, the obedient with sincere devotion in worship to Allah, and those who spend in the Way of Allah, and those who pray and beg Allah's Pardon in the last hours of the night."} [Al 'Imran; 17]

{"They used to sleep but little by night, and in the hours before dawn, they were asking for forgiveness."} [adh-Dhariyat; 17-18]

So, when the Fajr time enters, go to the mosque and pray there. And try, if you do not have work, to not sleep during the time between Fajr and sunrise: "For me to sit with a group of people after the morning prayer, remembering Allah - the Mighty and Majestic - until the Sun rises is more beloved to me than freeing four slaves from the children of Isma'il..." [Reported by Abu Dawud]

After this, go and rest until midday. From midday until 'Asr, attend to the needs of your family.

Try to generally decrease in eating, drinking, and consuming sweets, keeping in mind that you are surrounded by widows, children, and orphans who are unable to afford plain rice. Set aside your sweets, bread, and rice for such people.

Your women are also in need of cleansing their souls, and they are in need of freeing themselves for the recitation of the Qur'an and worship. Their preoccupation with preparing food is a preoccupation from the essential activities of Ramadan; it is a preoccupation from istighfar, recitation, and worship. So, if you pray the 'Asr, and you have no other obligations to keep you busy, seclude yourself in the mosque until the Sun sets, and indulge in the recitation of the Qur'an: "...and for me to sit with a group of people after the 'Asr prayer, remembering Allah - the Mighty and Majestic - until the Sun sets is more beloved to me than freeing four slaves from the children of Isma'il."

So, when it is time for Maghrib prayer, pray it, and return to your home.

This is a program that anyone can follow, either most or all of it. Pay close attention to these days, in particular, and pay attention to these hours. In Ramadan, there is no time for 'he said, she said,' or watching television, or socialization. Do not visit one another in your houses during the nights of Ramadan, as this constitutes wasting and theft of time of this blessed month. There is the mosque in which you are able to meet and chat in after praying Tarawih, and any of your brothers who need something from you, your meeting place is in the mosque, and your place of departure is the mosque. Do not preoccupy the people with your presence in their homes during the nights of Ramadan..."

['at-Tarbiyah al-Jihadiyyah wal-Bina'; 3/86-93]

['Abd-al Latif]

Ramadhan in History

'Abdul-Hakim Quick

The Message, Canada, January 1997

All praises to Allah, Lord of the worlds. He who revealed in His Glorious Qur'an, "O you who believe, fasting is prescribed for you as it was prescribed for those who came before you that you may keep your duty to your Lord (having taqwa)," (2:185). And may blessings and peace of Allah be upon His last Messenger Muhammad ibn Abdullah, forever.

O you who believe, Ramadan is a sacred month wherein Almighty Allah is constantly testing His creation and giving humanity the opportunity to achieve infinite, endless Bliss. Fasting is a complete purification and a means to developing the consciousness of Allah's presence. The consciousness of Allah (Taqwa) is a protection against the schemes of Shaitan, and the suffering of this world. Allah has informed us that,

"Whoever keeps his duty to Allah (has taqwa),
He ordains a way out for him and gives him sustenance from where he imagines not. And whoever trusts in Allah, He is sufficient for him.
Surely Allah attains His purpose. Allah has appointed a measure for everything." (65:2)

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

Ramadan is actually a time of increased activity wherein the believer, now lightened of the burdens of constant eating and drinking, should be more willing to strive and struggle for Allah. The Prophet, sallallahu `alaihi wa sallam, passed through approximately nine Ramadans after the Hijrah. They were filled with decisive events and left us a shining example of sacrifice and submission to Allah.

In the first year after the Hijrah, the Prophet, sallallahu `alaihi wa sallam, sent Hamza ibn Abdul Muttalib with thirty Muslim riders to Saif al Bahr to investigate three hundred riders from Quraish who had camped suspiciously in that area. The Muslims were about to engage the disbelievers, but they were separated by Majdy ibn Umar al-Juhany. The Hypocrites of Madinah, hoping to oppose the unity of the Muslims, built their own masjid (called Masjid ad-Dirar). The Prophet, sallallahu `alaihi wa sallam, ordered this masjid to be destroyed in Ramadan.

On the seventeenth of Ramadan, 3 A.H., Almighty Allah separated truth from falsehood at the Great Battle of Badr. The Prophet, sallallahu `alaihi wa sallam, and 313 of his companions set out to intercept a caravan of their own goods that had been left in Makkah. It was led by Abu Sufyan himself, and estimated at 50,000 dinars. They were met, instead, by a well-equipped army of the nobility of Quraish, intend on putting out the light of Islam. Despite being outnumbered three to one and appearing weak and unseasoned, the Muslims defended their faith with a burning desire to protect the Prophet and meet their Lord through martyrdom. Allah gave them a decisive victory on this day of Ramadan, that would never be forgotten.

In 6 A.H., Zaid ibn Haritha was sent to Wadi al-Qura at the head of a detachment to confront Fatimah bint Rabiah, the queen of that area. Fatimah had previously attacked a caravan led by Zaid and had succeeded in plundering its wealth. She was known to be the most protected woman in Arabia, as she hung fifty swords of her close relatives in her home. Fatimah was equally renowned for showing open hostility to Islam. She was killed in a battle against these Muslims in the month of Ramadan.

By Ramadan of 8 A.H., the treaty of Hudaibiyya had been broken and the Muslim armies had engaged the Byzantines in the North. Muhammad, sallallahu `alaihi wa sallam, felt the need to strike a fatal blow to disbelief in the Arabian Peninsula and conquer the city of Mecca. Allah has declared His Sanctuary a place of peace, security and religious sanctity. Now the time had come to purify the Ka`bah of nakedness and abomination. The Prophet, sallallahu `alaihi wa sallam set out with an army having more armed men than al-Madinah had ever seen before. People were swelling the army's ranks as it moved toward Makkah. The determination of the believers, guided by the Will of Allah, became so awesome that the city of Makkah was conquered without a battle, on 20 Ramadan. This was one of the most important dates in Islamic history for after it, Islam was firmly entrenched in the Arabian Peninsula. During the same month and year, after smashing the idols of Makkah, detachments were sent to the other major centers of polytheism and al-Lat, Manat and Suwa, some of the greatest idols of Arabia, were destroyed.

Such was the month of Ramadan in the time of the Prophet, sallallahu `alaihi wa sallam. It was a time of purification, enjoining the good, forbidding the evil, and striving hard with one's life and wealth. After the death of the Prophet, sallallahu `alaihi wa sallam, Muslims carried on this tradition and Allah used the true believers to affect the course of history. Ramadan continued to be a time of great trials and crucial events.

Ninety-two years after the Hijrah, Islam had spread across North Africa, Iran, Afghanistan, Yemen and Syria. Spain was under the tyrannical rule of King Roderic of the Visigoths. Roderic had forced his six millions serfs and persecuted Jews to seek the aid of the Muslims of North Africa in order to be delivered. Musa ibn Husair, the Umayyad governor of North Africa, responded by sending his courageous general Tariq ibn Ziyad at the head of 12,000 Berber and Arab troops. In Ramadan of that year, they were confronted with a combined Visigoth army of 90,000 Christians led by Roderic himself, who was seated on a throne of ivory, silver, and precious gems and drawn by white mules. After burning his boats, Tariq preached to the Muslims warning them that victory and Paradise lay ahead of them and defeat and the sea lay to the rear. They burst forth with great enthusiasm and Allah manifested a clear victory over the forces of disbelief. Not only was Roderic killed and his forces completely annihilated, but also Tariq and Musa succeeded in liberating the whole of Spain, Sicily and parts of France. This was the beginning of the Golden Age of Al-Andalus where Muslims ruled for over 700 years.

In the year 582 A.H., Salahuddin Al-Ayyubi, after battling with the Crusaders for years, finally drove them out of Syria and the whole of their occupied lands in the month of Ramadan. The Muslim world was then destined to meet one of its most frightening challenges.

In the seventh century A.H. the Mongols were sweeping across Asia destroying everything that lay in their path. Genghis Khan called himself "the scourge of God sent to punish humanity for their sins". In 617 A.H., Samarkand, Ray and Hamdan were put to the sword causing more than 700,000 people to be killed or made captive. In 656 A.H., Hulagu, the grandson of Genghis Khan, continued this destruction. Even Baghdad, the leading city of the Muslim world, was sacked. Some estimates say that as many as 1,800,000 Muslims were killed in this awesome carnage. The Christians were asked to eat pork and drink wine openly while the surviving Muslims were forced to participate in drinking bouts. Wine was sprinkled in the masjids and no Azan (call to prayer) was allowed. In the wake of such a horrible disaster and with the threat of the whole Muslim world and then Europe being subjected to the same fate, Allah raised up from the Mamluks of Egypt, Saifuddin Qutz, who united the Muslim army and met the Mongols at Ain Jalut on 25th of Ramadan, 458 A.H. Although they were under great pressure, the Muslims with the help of Allah, cunning strategy and unflinching bravery crushed the Mongol army and reversed this tidal wave of horror. The whole of the civilized world sighed in relief and stood in awe at the remarkable achievement of these noble sons of Islam.

This was the spirit of Ramadan that enabled our righteous forefathers to face seemingly impossible challenges. It was a time of intense activity, spending the day in the saddle and the night in prayer while calling upon Allah for His mercy and forgiveness.

Today, the Muslim world is faced with drought, military aggression, widespread corruption and tempting materialism. Surely we are in need or believers who can walk in the footsteps of our beloved Prophet, sallallahu `alaihi wa sallam, the illustrious Sahabah, Tariq ibn Ziyad, Qutuz, Salahuddin and the countless heroes of Islam. Surely we are in need of believers who are unafraid of the threats of the disbelievers, yet kind and humble to the believing people; Muslims whose fast is complete and not just a source of hunger and thirst.

May Allah raise up a generation of Muslims who can carry Islam to all corners of the globe in a manner that befits our age, and may He give us the strength and the success to lay the proper foundations for them. May Allah make us of those who carry out our Islam during Ramadan and after it, and may He not make us of those who say what they do not do. Surely Allah and His Angels invoke blessings and peace upon our Prophet Muhammad. O you who believe, send blessings and peace to him forever.

['Abd-al Latif]

- Ramadan Pointers -

Shaikh (Dr) Haitham Al-Haddad

The bounties and opportunities of Ramadan are many and unlimited yet the number of days we have to take advantage of it are few and limited.
Patience

…those who patiently persevere will truly receive a reward without measure!¹

Patience is inseparable from the purpose of Ramadan. Scholars mention four areas where patience is required: fulfilling acts of obedience to Allah; refraining from prohibitions; bearing trials and tribulations; and preserving one’s heart and intellect from misguidance. Fasting allows us to exercise and develop all these types of patience.

For Days Passed By!

Eat and drink at ease for that which you have sent on before you in days past!²

Al-Hasan al-Basri is reported to have said, ‘The Hur al-'Ayn will say to a wali of Allah whilst reclining with her by a river of honey and being presented with a cup, "Allah looked upon you on a very long hot day, experiencing severe thirst and so Allah boasted about you before the Angels saying, 'Look at my slave, he has forsaken his wife, desire, pleasure, food and drink for my sake and for what is with me, bear witness that I have forgiven him!' So he forgave you that day and wed me to you".'

The All-Seer

The fasting day is much longer this year and it will get even longer with the years to come. This creates more difficulty for everyone, especially those at work. It is important to realise that we are all under the watchful gaze of the One who is above us all and that He is reserving our reward for us and soon enough we will find that reward with great happiness and joy. This is a matter we should often remind ourselves of throughout the day especially when we feel the pangs of hunger; when we fast all the while being conscious that Allah is watching us, our rewards multiply.

A Private Affair

The fast is a secret between the slave and his Lord, no one knows about the difficulty and hardship the fasting person is going through except Allah. He is the one who determines the reward, and His bounty is unlimited! Allah’s Messenger said, ‘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.' Fasting is a type of communication with Allah just as prayer is. It is as though we are calling out to Him, ‘I am only doing this action that no one knows about except for you. And this action that I do, even though I am doing it, it belongs to you.’

Striving to Win

Abu Musa al-‘Ashari is an example of one who came before us who truly understood the rewards and virtues of fasting and would love to increase his worship of Allah. He said, ‘Allah decreed upon Himself that whoever goes thirsty for Him on a hot day, that He would grant him water on the Day of Judgement.”³ Abu Musa would often fast and choose days that were hot and long.

The Highest Objective

O you who believe! Fasting is prescribed for you as it was prescribed for those before you, that you may attain taqwa (piety).⁴

We fast in order to attain taqwa. One scholar defined it in the following manner, ‘Taqwa is to act in obedience to Allah, upon a light from Allah, hoping for reward from Allah; and to abandon disobedience of Allah, upon a light from Allah, fearing punishment from Allah.’⁵

The Glorious Qur’an

“The month of Ramadan in which was revealed the Qur'an, a guidance for mankind and clear proofs for the guidance and the criterion (between right and wrong).”⁶

It is almost as though Allah is telling us that we should shift our focus and efforts during the holy month of Ramadan to reading the Qur’an. This is what some of the past scholars did as they would stop delivering lectures and answering questions. Many of them completed it dozens of times during this blessed month. This is a great opportunity for us to become more proficient in our recitation and ponder much over the Quran.

Translating Guidance

We should read the Quran with its translation as this will help us to understand what Allah is saying to us and will aid us in learning the Arabic words that appear in the Quran often. Reading the Quran is not enough; we must understand and ponder over it. This is why Allah said it is guidance for mankind so that we know what is right and what is wrong. Only when we know what is being read can we take it as a source of guidance. An easy step to take in this regard is to simply select a small portion of your daily recitation and read the English whilst following the Arabic. By doing this every Ramadan one can really build up their Quranic Arabic vocabulary.

Intimacy of Tawheed

“And when My slaves ask you (O Muhammad) concerning Me, then (answer them), I am indeed near. I respond to the invocations of the supplicant when he calls on Me. So let them obey Me and believe in Me, so that they may be led aright.”⁷

This verse is among the same set that commands us with fasting; as we read the words of Our Lord and comply with what is asked from us, we should also ask Him what we need and want from Him. We should feel close to Allah in this month more so than any other month. As Allah speaks to us through his words in His book, we should speak to Allah in our supplications.

Whenever people questioned the Prophet about a matter and Allah addressed it in the Qur’an he would start by saying, ‘Qul’ (Say) Yet, when Allah was asked about Himself as in this ayah, he did not say, ‘Qul’. This shows us that we do not need to go through anyone to reach Allah and ask of Him, emphasising the greatness and importance of His Oneness. This also shows us how close Allah is to us. Allah also expresses His nearness to us by attaching the slave to Himself, ‘And when My slave asks you.’ This also shows the great heights a human being can reach by being a slave of Allah. Other verses refer to the slave as though they are distant and many, whilst here the slaves are being addressed as being near and as one individual.
So we know how close Allah is to us and that He promised to respond to His slave. Now imagine that this slave is fasting and the Prophet has told us that the supplication of the fasting Muslim will not be rejected!⁸. The bounties and opportunities of Ramadan are many and unlimited yet the number of days we have to take advantage of it are few and limited.

Let us make this Ramadan different to all our previous ones. They say that actions speak louder than words, so let your actions (worship) therefore be as though you are speaking to your Lord.

^{__________________________________________________ _________}
Notes:

source: www.islam21c.com


[1] Surah Al-Zumar verse 10
[2] al-Haaqqah verse 24
[3] Al-Bazzar and declared hasan by Al-Albani in Sahih al-Targhib, Vol 1 pg 412
[4] Surah Al Baqarah, 2:183
[5] Talq Ibn Habib, related by Ibn Abi Shaybah in Kitaab al-Iman (no. 99)
[6] Surah Al Baqarah, 2:185
[7] Surah Al Baqarah, 2:
[8] Al-Tirmidhi

['Abd-al Latif]

Ramadan: The Month of Deeds


By Uthman Khan

The Prophet (peace be upon him) said “On the first night of Ramadan, the devils and rebellious jinn are bound in chains; the gates of Paradise are opened until not a single gate remains closed.

All praise belongs to Allah the Most High, who created both life and death as a test to see who is foremost in deed. Through His infinite mercy He blessed mankind with selected times and seasons in which the best deeds are made obligatory and the reward for good deeds is multiplied.

Allah, the Most Wise, prescribed the third pillar of Islam, fasting, in the second year after the hijrah of the final Messenger (peace be upon him). Fasting is obligatory upon every sane Muslim adult, Allah the Most High says, “O you who believe! Observing As-Saum (the fasting) is prescribed for you as it was prescribed for those before you, that you may attain taqwa.”^[1] Taqwa is defined as “the consciousness of the soul to fulfil what Allah the Most High has commanded and abstain from what He has prohibited”^[2]. Fasting is therefore a means towards achieving a level of self-restraint. The scholars of tafsir (exegesis) mention various behaviours that are restrained by fasting including eating, drinking, fulfilling one’s desires, being angry and disobeying Allah the Most High in general. Sufyan Al Thawri said, “The reason for the title muttaqin (those who have taqwa) is that they leave that which is not left”. Ibn al-Qayyim said “The objective behind fasting is to restrain the soul from desires (for food, drink, and sexual relations), divert it from its normal circumstances, tame the strong desires, prepare it to attain the happiness and benefits (from fasting), and purify it from its untamed state. By experiencing the intensity of hunger and thirst, one is reminded of the condition of the hungry stomachs of needy people.”^[3]


The Prophet (peace be upon him) said “On the first night of Ramadan, the devils and rebellious jinn are bound in chains; the gates of Paradise are opened until not a single gate remains closed. The gates of Hell are bound shut until not a single gate remains open. Then a caller calls out, ‘O desirer of good, go forth! O desirer of evil, restrain yourself! Allah is emancipating people from the Fire every night’.”^[4]

On the last day of Sha’ban, the Prophet (peace be upon him) gave a sermon and said, “O people! A great and blessed month has approached you, a month containing a night better than a thousand months. Allah has made fasting in its days an obligation and prayer in its nights a (recommended) voluntary act. Anyone who seeks nearness to Allah in this month through any virtuous act will be like one who carried out an obligatory act at another time (outside of Ramadan), and whoever performs an obligatory act in this month will be like one who performed seventy such acts at another time. It is the month of patience, and the reward for patience is Paradise. It is the month of equality, the month in which the wealth of the believer is increased...”^[5]

With the reward for obligatory acts multiplied, one must exert to perform them in the best of manners, and with the reward for voluntary acts multiplied one must hasten to perform good deeds. Ramadan is without doubt a golden opportunity for the one who seeks to be absolved from the Hell fire and the one who yearns to dwell in Paradise, wherein they will have all that they desire.

Many Muslims assume that when Ramadan comes they will endeavour to become obedient Muslims and do the maximum possible good deeds for the whole month. If you imagine the reality as a graph, what happens is that you start off with a peak and then the influx of deeds becomes difficult for so many reasons, so you trough or lull for much of this precious month. You then try a bit harder at the end to try to catch laylat-ul-Qadr (the night of decree), but even then you may sleep some nights and even miss some obligatory prayers! This approach to Ramadan is not correct will repeatedly fail. The Messenger (peace be upon him) and his companions would pray, fast, and be obedient to Allah all year round. In Ramadan, like other special times in the year, they would maximise their efforts to excel in good deeds.

Ramadan should be used as a platform to change lives, every day should get increasingly better, the case being even more so each and every year. Allah the Most High loves those deeds that are done with consistency, because they represent a Muslim’s personality, and they are the deeds that will pave the path to Jannah(paradise). Prior to Ramadan, Muslims must perform the obligatory acts, otherwise they will be punished for their negligence after this life. The obligatory acts should be supplemented with voluntary acts that are part of one’s daily routine. Once Ramadan arrives then that is the time to exceed beyond your normal deeds with more voluntary acts and increase them in a gradual manner. Then whoever can perform i’tikaaf (confinement of oneself to the mosque) they spend all of their time in good deeds until the end of Ramadan, while those who cannot, exert themselves to spend their days performing good deeds and their nights in prayer. After celebrating Eid al Fitr, the six fasts of Shawwal should be performed and good deeds should remain part of our routines until the following Ramadan.

The Messenger of Allah (peace be upon him) and his Companions (may Allah be pleased with them) would perform various good deeds in Ramadan. Some of the deeds that have been mentioned in association with fasting and Ramadan will now be mentioned, all of which are highly recommended acts of worship to be performed.

Allah the Most High combined fasting with eight other deeds when He described the successful believers “(The believers whose lives Allah has purchased are) those who repent to Allah (from polytheism and hypocrisy, etc.), who worship Him, who praise Him, who fast (or go out in Allah's Cause), who bow down (in prayer), who prostrate themselves (in prayer), who enjoin (people) for Al-Ma'rûf (i.e. Islaamic Monotheism and all what Islaam has ordained) and forbid (people) from Al-Munkar (i.e. disbelief, polytheism of all kinds and all that Islaam has forbidden), and who observe the limits set by Allah (do all that Allah has ordained and abstain from all kinds of sins and evil deeds which Allah has forbidden). And give glad tidings to the believers.^[6]

Ramadan is also the month of Quran as Allah the Most High said “The month of Ramadan in which was revealed the Quran, guidance for mankind and clear proofs for the guidance and the criterion (between right and wrong)”^[7]. Abdullah ibn ‘Amr (ra) reported that the Messenger of Allah said “Fasting and the Quran will intercede for a slave on the day of judgement, the fasts will say, ‘my Lord I prevented him (or her) from food and desires so let me intercede’, and the Quran will say, ‘I prevented him (or her) from sleeping at night so let me intercede’, then they will intercede”^[8]. It was said that the salaf would spend the days of Ramadan reading the Quran^[9], and the importance of studying the Quran cannot be emphasised enough. A single ayah recited with contemplation (tadabbur) may be better then reciting many ayaat (verses) of the Quran without contemplation. Scholars differed regarding whether it is better to recite more or recite less with contemplation. Although as isolated deeds they both may be equal, the latter will benefit you for the rest of your life and thus the effects of understanding the Quran will elevate you further in the Hereafter. Abu Jumrah once said to Abdullah ibn Masud ‘I am fast in my recitation and perhaps I would recite the Quran once or even twice in a single night’, Abdullah (ra) replied ‘For me to recite one surah is more pleasing to me than if I did that which you do, if you do so then make sure that you recite so that your ears hear what you recite and your heart pays attention.’^[10]


Ibn ‘Abbas (ra) narrated “Allah’s Messenger (peace be upon him) was the most generous of people and he was the most generous in the month of Ramadan, when Jibreel would meet him. Jibreel used to meet him every night of Ramadan to teach him the Quran.”^[11] This hadith emphasises the need to be generous in giving all kinds of charity in Ramadan, in addition to studying the Quran. It is also important to feed others, especially those with less. The Prophet (peace be upon him) said “whoever gives a fasting person (food or drink to break their fast), they will have similar to the reward of the one who fasted, without any decrease for the one who fasted.”^[12]


It is upon us all to fear Allah, and direct our best efforts in and out of the month of Ramadan towards obeying Him. Allah the Most High commanded us “So keep your duty to Allah and fear Him as much as you can; listen and obey; and spend in charity that is better for yourselves. And whosoever is saved from his own covetousness, then they are the successful ones.”^[13] No one is burdened with more than they can take, however it is through the performance of good deeds and the attainment of taqwa that we will earn the reward prepared for the muttaqeen.

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Notes: Source: www.islam21c.com


[1] Surah Al-Baqarah 2:183

[2] Mu’jam al-lughatul-fuqahaa, Dar An-Nafaes

[3] Ibn Al-Qayyim Al-Jawziyyah, Zaad al-Ma’aad, Maktabah Al-Risalah, Volume 2, pp27-29

[4] Sunan al-Tirmidhî 618 and Ibn Maajah 1632; authenticated by Sheikh Albaani

[5] Sahîh Ibn Khuzaymah 1887

[6] Surah At-Taubah 9:112

[7] Surah Al-Baqarah 2:185

[8] Ahmed 6337

[9] Muhammad ‘Arif, Siyaam As-Saaliheen, pp30-32

[10] Ibn Al-Qayyim Al-Jawziyyah, Zaad al-Ma’aad, Maktabah Al-Risaalah, Volume 1, pp327-329

[11] Saheeh al‐Bukhari 1716; 3290, Muslim 4268

[12] Ahmed 16419; Tirmidhi 735; Ibn Maajah 1736; Ad-Daarimee 1755,

[13] Surah At-Taghaabun 64:16

[birkah]

http://www.youtube.com/watch?v=bdx12AB1IdI&feature=player_embedded

• What does Sihr-magic have to do with Suhoor (meal before closing fast)? Sihr is done in the darkness of the night and is hidden. Suhoor is the meal which is eaten at the darkest portion of the night (it is Sunnah to delay to the last minute, to the point that Prophet SAW commanded the Sahaba to keep eating until the last minute).
• What is the point of Ramadan? It is meant to upgrade you. If you not praying Fard then you need to start doing that and continue that. For others, 10/12 Sunnah Ar-Ratibah, and for those doing that, then Taraweeh/Tahajjud should serve as training for the rest of the year.
• The point is to upgrade. Once you are upgraded to a higher salary, would you like a lower salary? Why would you destroy all the good habits after Ramadan?
• Each Ramadan is a time to come closer and closer and closer to Allah, just as you are coming closer and closer and ever closer to your death.
• You body needs food and drink. Yet we give that up during the day. If we can give up a necessity, can we not give up our sins?

Once Hassan Al-Basri RA passed by a group of people who were laughing, joking, and entertaining themselves. So Hassan RA said, this is a month of racing, and we are in the middle of the race. Either you have won the race or you have lost the race (there is no way for us to know that we have won the race, especially in the middle, hence we have not won the race). If you have lost the race, what are you doing laughing?

I encourage everyone to listen to the lecture, especially the advice in the last 30 minutes. Ramadan is not over, and there is still much we can do. Also, if you make notes please email them to me at jamal0habib@gmail.com

[alhamdulilaah]

Ramadan's Budget

[alhamdulilaah]

Diary of a fasting person