Marhaban ya Ramadan
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.
Marhaban ya Ramadan
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
May Allah SWT give all of us mercy to experience and fully observe the blessings of the coming ramadan. amiin.
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
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
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)
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."
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]
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.
Blessings and peace be with you all, as you approach this special time.
Thank you Eric.format_quote Originally Posted by Eric H
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]
Free Ramadan Preparation Lectures 1432 A.H/August 2011
As-Salāmu `Alaykum (السلام عليكم):
Free Ramadan Preparation Lectures
http://www.ramadanprep.com/
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
Salam all
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
Episode One - Virtues of Ramadan
Part 1
Part 2
Part 3
format_quote Originally Posted by londonfogSalam all
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 MubarakQuestioner: 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 الرحيمرمضان مبارك لا رمضان كريمسئل 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 ) ]
There has actually been a thread on this before, here: حكم قول رمضان كريم, but it might not have showed up when you searched, as the title is in Arabic.format_quote Originally Posted by londonfog
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: حكم قول رمضان كريم 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 Prophetsaid, "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
And Allah knows best in all matters.
Last edited by Insaanah; 08-03-2011 at 07:15 AM.
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. 1st edn. 1418H. Dâr Al-Kutub Al-’Ilmîyah. Beirut, Lebanon.
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