1) Reading romance novels wastes your time. People are deceived by the idea of “free” time, for it is one of the things about which they will be questioned on the Day of Resurrection.
It was narrated that Ibn ‘Abbaas (may Allaah be pleased with him) said: the Prophet (peace and blessings of Allaah be upon him) said:
“There are two blessings which many people do not make the most of: good health and free time.”
(Narrated by al-Bukhaari, 6049)
Abu Barzah al-Aslami said: the Messenger of Allaah (peace and blessings of Allaah be upon him) said:
“A person will not be let go on the Day of Resurrection until he has been asked about his life and how he spent it, his knowledge and what he did with it, his wealth and from where he earned it and where he spent it, and his body and how he used it.”
(Narrated and classed as saheeh by al-Tirmidhi, 2417)
2) The Muslim in Ramadan
http://iqranewsletter.blogspot.com/2009/08/muslim-in-ramadan.html
3) The Month of Ramadan is the Best of Months
http://iqranewsletter.blogspot.com/2009/08/month-of-ramadan-is-best-of-months.html
SOURCE:
Islamqa Fatwa no. 6044
Showing posts with label Ramadan. Show all posts
Showing posts with label Ramadan. Show all posts
Friday, August 12, 2011
Sunday, August 7, 2011
Making up fasts on behalf of one who died after not fasting in Ramadaan due to sickness
Question:
I would like an explanation of the hadeeth, “Whoever dies owing fasts, his heir should fast on his behalf.” There is a father who died this year due to a lengthy sickness, and he had not finished making up the days that he owed from the previous Ramadaan. Should one of his children fast on his behalf? Or is there no need for that?
Answer:
If this man was sick with an illness for which there was no hope of a cure, he did not have to fast or make up the fasts, rather he should have fed one poor person for each day. If he did that during his lifetime, all well and good, otherwise his heirs have to feed the poor on his behalf.
But if his sickness was one from which it was hoped that he might have recovered, then he did not have to fast in Ramadaan because of being sick, but he should have made them up. If he was not able to make them up because he was still sick, then he does not have to do anything, either fasting or feeding the poor, and his heirs do not have to fast or feed the poor on his behalf.
But if he was able to make the fasts up but he did not do so, then it is mustahabb for his heirs to fast on his behalf the number of days that he did not fast. If they do not do that, they should feed one poor person for each day.
Based on this, the meaning of the words of the Prophet (peace and blessings of Allaah be upon him) “Whoever dies owing fasts, his heir should fast on his behalf” is that if a person did not fast for a reason such as menses, travel or sickness from which he hoped to recover, and he was able to make them up but he did not do so, then it is mustahabb for his heirs to observe the fasts on his behalf.
It says in ‘Awn al-Ma’bood (7/26):
The scholars are unanimously agreed that if a person does not fast because of sickness or travelling then he does not have the opportunity to make them up until he dies, there is no sin on him and food does not have to be given to the poor on his behalf, except that Qataadah said that food should be given to the poor on his behalf, and that was also narrated from Tawoos. End quote.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said in Majmoo’ al-Fataawa (19/what is makrooh and mustahabb and the ruling on making up missed fasts):
If a person does not fast in Ramadaan because of sickness, then dies before he is able to make up the fasts, the matter is straightforward, praise be to Allaah, based on the texts, the reports and the opinions of the scholars.
With regard to the texts, Allaah says (interpretation of the meaning): “but if any of you is ill or on a journey, the same number (should be made up) from other days” [al-Baqarah 2:184]. Allaah enjoins fasting an equal number of other days, but if a person dies before that then he has died before the time when it becomes obligatory. This is similar to the case of someone died before Ramadaan begins, so food does not have to be given to the poor on his behalf for the next Ramadaan, even if he died shortly before it began.
Moreover, so long as this sick person is still sick, he does not have to fast, and if he dies without recovering, then he has died before fasting became obligatory for him, so food does not have to be given to the poor on his behalf, because giving food to the poor is an alternative to fasting, and if he does not have to fast then he does not have to do the alternative.
This evidence from the Qur’aan indicates that if he is not able to fast, then nothing is required of him.
With regard to the Sunnah, the Prophet (peace and blessings of Allaah be upon him) said: “Whoever dies owing fasts, his heir should fast on his behalf.” Narrated by al-Bukhaari (1952) and Muslim (1147).
The meaning of the hadeeth is clear: if a person dies owing no fasts, then fasts should not be observed on his behalf. From the above it is known that if a sick person remains sick, he does not have to fast or make up the fasts so long as his sickness lasts.
With regard to the words of the scholars:
It says in al-Mughni (p. 241, vol. 3 of the Dar al-Manaar edition):
To sum up, if a person dies owing fasts from Ramadaan, one of two scenarios must apply:
The first scenario is if he died before he was able to fast, either because there was not enough time, or because he has an excuse such as sickness, travel or being unable to fast. In this case nothing needs to be done, according to the majority of scholars. It was narrated that Tawoos and Qataadah said that food must be given to the poor on his behalf, then he mentioned the reason for that and stated that it was invalid.
Then he said (p. 341):
The second scenario is if he died after he became able to make up the fasts. In that case one poor person must be fed for each day. This is the view of the majority of scholars, and was narrated from ‘Aa’ishah and Ibn ‘Abbaas…
Then he said: Abu Thawr said: The fast must be observed on his behalf. This was the view of al-Shaafa’i, then he quoted as evidence for that the hadeeth of ‘Aa’ishah which we mentioned above.
It says in Sharh al-Muhadhdhab (p. 343, vol. 6, Maktabat al-Irshad edition):
The view of the scholars is that if a person dies owing fasts that he missed because of being sick or because he was travelling, or for some other reason, and he was not able to make them up before he died:
We have mentioned that our view is that nothing is required of him, and fasts should not be observed on his behalf, nor should food be given to the poor on his behalf, and there is no difference of opinion among us.
This was the view of Abu Haneefah, Maalik and the majority. Al-‘Abdari said: This is the view of all the scholars except Tawoos and Qataadah, who said that one poor person must be fed on his behalf for each day, then he mentioned a reason for that and stated that it was invalid. He said: al-Bayhaqi and others of our companions quoted as evidence for our view the hadeeth of Abu Hurayrah, according to which the Prophet (peace and blessings of Allaah be upon him) said: “If I tell you to do a thing, then do as much of it as you can.” Narrated by al-Bukhaari and Muslim.
It says in al-Furoo’ (p. 39 vol. 3):
If he delays making up the missed fast until he dies, if that was for a valid reason then nothing need be done, according to the three imams, because there is no evidence to that effect.
Thus it is clear that there is nothing confusing about this issue, and that fasts need not be made up on behalf of one whose excuse remained valid until he died. Similarly, food need not be given to the poor on his behalf, unless he was sick with an illness from which there was no hope of recovery, in which case food should be given on his behalf, as in the case of an elderly person who cannot fast. Food should be given on his behalf, because this was required of him when he was alive, instead of fasting. There is no doubt about what the scholars stated about this issue, and you know from what we have written that there is virtual consensus, apart from that which was narrated from Tawoos and Qataadah. End quote.
The following question is mentioned in Fataawa al-Lajnah al-Daa’imah (10/372):
My mother was ill during Ramadaan in 97 CE, and she could not fast for 8 days of the month, and she died three months after Ramadaan. Should I fast eight days on her behalf? Can I delay it until after Ramadaan of 98, or can I give charity on her behalf?
The answer was:
If your mother recovered after the Ramadaan in which she missed eight days, and before she died there was enough time during which she could have made up those days but she did not, then it is mustahabb for you or one of your relatives to fast these eight days on her behalf, because the Prophet (peace and blessings of Allaah be upon him) said: “Whoever dies owing fasts, his heir should fast on his behalf.” Agreed upon. It is permissible to delay the fasts, but it is better to hasten to do them if one is able to.
But if she remained sick and died when she was not able to make up the fasts, then they do not have to be made up, because she was not able to make them up, and because of the general meaning of the words of Allaah (interpretation of the meaning):
“Allaah burdens not a person beyond his scope”
[al-Baqarah 2:286]
and
“So keep your duty to Allaah and fear Him as much as you can”
[al-Taghaabun 64:16]
And Allaah knows best.
SOURCE:
Islamqa, fatwa no. 81030
I would like an explanation of the hadeeth, “Whoever dies owing fasts, his heir should fast on his behalf.” There is a father who died this year due to a lengthy sickness, and he had not finished making up the days that he owed from the previous Ramadaan. Should one of his children fast on his behalf? Or is there no need for that?
Answer:
If this man was sick with an illness for which there was no hope of a cure, he did not have to fast or make up the fasts, rather he should have fed one poor person for each day. If he did that during his lifetime, all well and good, otherwise his heirs have to feed the poor on his behalf.
But if his sickness was one from which it was hoped that he might have recovered, then he did not have to fast in Ramadaan because of being sick, but he should have made them up. If he was not able to make them up because he was still sick, then he does not have to do anything, either fasting or feeding the poor, and his heirs do not have to fast or feed the poor on his behalf.
But if he was able to make the fasts up but he did not do so, then it is mustahabb for his heirs to fast on his behalf the number of days that he did not fast. If they do not do that, they should feed one poor person for each day.
Based on this, the meaning of the words of the Prophet (peace and blessings of Allaah be upon him) “Whoever dies owing fasts, his heir should fast on his behalf” is that if a person did not fast for a reason such as menses, travel or sickness from which he hoped to recover, and he was able to make them up but he did not do so, then it is mustahabb for his heirs to observe the fasts on his behalf.
It says in ‘Awn al-Ma’bood (7/26):
The scholars are unanimously agreed that if a person does not fast because of sickness or travelling then he does not have the opportunity to make them up until he dies, there is no sin on him and food does not have to be given to the poor on his behalf, except that Qataadah said that food should be given to the poor on his behalf, and that was also narrated from Tawoos. End quote.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said in Majmoo’ al-Fataawa (19/what is makrooh and mustahabb and the ruling on making up missed fasts):
If a person does not fast in Ramadaan because of sickness, then dies before he is able to make up the fasts, the matter is straightforward, praise be to Allaah, based on the texts, the reports and the opinions of the scholars.
With regard to the texts, Allaah says (interpretation of the meaning): “but if any of you is ill or on a journey, the same number (should be made up) from other days” [al-Baqarah 2:184]. Allaah enjoins fasting an equal number of other days, but if a person dies before that then he has died before the time when it becomes obligatory. This is similar to the case of someone died before Ramadaan begins, so food does not have to be given to the poor on his behalf for the next Ramadaan, even if he died shortly before it began.
Moreover, so long as this sick person is still sick, he does not have to fast, and if he dies without recovering, then he has died before fasting became obligatory for him, so food does not have to be given to the poor on his behalf, because giving food to the poor is an alternative to fasting, and if he does not have to fast then he does not have to do the alternative.
This evidence from the Qur’aan indicates that if he is not able to fast, then nothing is required of him.
With regard to the Sunnah, the Prophet (peace and blessings of Allaah be upon him) said: “Whoever dies owing fasts, his heir should fast on his behalf.” Narrated by al-Bukhaari (1952) and Muslim (1147).
The meaning of the hadeeth is clear: if a person dies owing no fasts, then fasts should not be observed on his behalf. From the above it is known that if a sick person remains sick, he does not have to fast or make up the fasts so long as his sickness lasts.
With regard to the words of the scholars:
It says in al-Mughni (p. 241, vol. 3 of the Dar al-Manaar edition):
To sum up, if a person dies owing fasts from Ramadaan, one of two scenarios must apply:
The first scenario is if he died before he was able to fast, either because there was not enough time, or because he has an excuse such as sickness, travel or being unable to fast. In this case nothing needs to be done, according to the majority of scholars. It was narrated that Tawoos and Qataadah said that food must be given to the poor on his behalf, then he mentioned the reason for that and stated that it was invalid.
Then he said (p. 341):
The second scenario is if he died after he became able to make up the fasts. In that case one poor person must be fed for each day. This is the view of the majority of scholars, and was narrated from ‘Aa’ishah and Ibn ‘Abbaas…
Then he said: Abu Thawr said: The fast must be observed on his behalf. This was the view of al-Shaafa’i, then he quoted as evidence for that the hadeeth of ‘Aa’ishah which we mentioned above.
It says in Sharh al-Muhadhdhab (p. 343, vol. 6, Maktabat al-Irshad edition):
The view of the scholars is that if a person dies owing fasts that he missed because of being sick or because he was travelling, or for some other reason, and he was not able to make them up before he died:
We have mentioned that our view is that nothing is required of him, and fasts should not be observed on his behalf, nor should food be given to the poor on his behalf, and there is no difference of opinion among us.
This was the view of Abu Haneefah, Maalik and the majority. Al-‘Abdari said: This is the view of all the scholars except Tawoos and Qataadah, who said that one poor person must be fed on his behalf for each day, then he mentioned a reason for that and stated that it was invalid. He said: al-Bayhaqi and others of our companions quoted as evidence for our view the hadeeth of Abu Hurayrah, according to which the Prophet (peace and blessings of Allaah be upon him) said: “If I tell you to do a thing, then do as much of it as you can.” Narrated by al-Bukhaari and Muslim.
It says in al-Furoo’ (p. 39 vol. 3):
If he delays making up the missed fast until he dies, if that was for a valid reason then nothing need be done, according to the three imams, because there is no evidence to that effect.
Thus it is clear that there is nothing confusing about this issue, and that fasts need not be made up on behalf of one whose excuse remained valid until he died. Similarly, food need not be given to the poor on his behalf, unless he was sick with an illness from which there was no hope of recovery, in which case food should be given on his behalf, as in the case of an elderly person who cannot fast. Food should be given on his behalf, because this was required of him when he was alive, instead of fasting. There is no doubt about what the scholars stated about this issue, and you know from what we have written that there is virtual consensus, apart from that which was narrated from Tawoos and Qataadah. End quote.
The following question is mentioned in Fataawa al-Lajnah al-Daa’imah (10/372):
My mother was ill during Ramadaan in 97 CE, and she could not fast for 8 days of the month, and she died three months after Ramadaan. Should I fast eight days on her behalf? Can I delay it until after Ramadaan of 98, or can I give charity on her behalf?
The answer was:
If your mother recovered after the Ramadaan in which she missed eight days, and before she died there was enough time during which she could have made up those days but she did not, then it is mustahabb for you or one of your relatives to fast these eight days on her behalf, because the Prophet (peace and blessings of Allaah be upon him) said: “Whoever dies owing fasts, his heir should fast on his behalf.” Agreed upon. It is permissible to delay the fasts, but it is better to hasten to do them if one is able to.
But if she remained sick and died when she was not able to make up the fasts, then they do not have to be made up, because she was not able to make them up, and because of the general meaning of the words of Allaah (interpretation of the meaning):
“Allaah burdens not a person beyond his scope”
[al-Baqarah 2:286]
and
“So keep your duty to Allaah and fear Him as much as you can”
[al-Taghaabun 64:16]
And Allaah knows best.
SOURCE:
Islamqa, fatwa no. 81030
Thursday, June 2, 2011
His mother died owing the fasts of two Ramadans
Question:
My mother has died, and she told me when she was still alive that she owed the fasts of two months, Ramadan in two years, when the month of fasting came when she gave birth. When she died, she had not made up these fasts. Should I fast on her behalf or feed the poor? How is feeding the poor to be done? Should I slaughter some goats and share it out among sixty households, or should I give the value of the food in money?
Answer:
Praise be to Allaah.
The best thing to do is to fast on behalf of your mother, because the Prophet (blessings and peace of Allah be upon him) said: “Whoever dies owing any fasts, his next of kin should fast on his behalf.” Saheeh -- agreed upon. The next of kin is the relative. But if you or any other relatives cannot fast, then feed the poor from her estate or from your wealth, one poor person for each day. The amount to be given is half a saa‘ of the local staple food. If you do it all in one go and give it to one poor person, that is also acceptable.
And Allah is the source of strength. May Allah send blessings and peace upon our Prophet Muhammad and his family and Companions. End quote.
Standing Committee for Academic Research and Issuing Fatwas
Fataawa al-Lajnah al-Daa’imah, vol 2, 9/260
SOURCE:
Islamqa, Fatwa no. 130647
My mother has died, and she told me when she was still alive that she owed the fasts of two months, Ramadan in two years, when the month of fasting came when she gave birth. When she died, she had not made up these fasts. Should I fast on her behalf or feed the poor? How is feeding the poor to be done? Should I slaughter some goats and share it out among sixty households, or should I give the value of the food in money?
Answer:
Praise be to Allaah.
The best thing to do is to fast on behalf of your mother, because the Prophet (blessings and peace of Allah be upon him) said: “Whoever dies owing any fasts, his next of kin should fast on his behalf.” Saheeh -- agreed upon. The next of kin is the relative. But if you or any other relatives cannot fast, then feed the poor from her estate or from your wealth, one poor person for each day. The amount to be given is half a saa‘ of the local staple food. If you do it all in one go and give it to one poor person, that is also acceptable.
And Allah is the source of strength. May Allah send blessings and peace upon our Prophet Muhammad and his family and Companions. End quote.
Standing Committee for Academic Research and Issuing Fatwas
Fataawa al-Lajnah al-Daa’imah, vol 2, 9/260
SOURCE:
Islamqa, Fatwa no. 130647
Wednesday, September 1, 2010
The Gate of Al-Rayyaan
Allaah has enjoined upon the Muslims fasting the month of Ramadaan, and He has promised a great reward to those who fast. Because the virtue of fasting is so great, Allaah has not specified the reward for it, rather He said – in a hadeeth qudsi – “… except for fasting, for it is for Me, and I shall reward for it.”
The virtues of the month of Ramadaan are many. For example, that which Allaah has promised those who fast, namely the gate of al-Rayyaan. This is the name which was narrated in the hadeeth whose authenticity is agreed upon. Sahl (may Allaah be pleased with him) said that the Prophet (peace and blessings of Allaah be upon him) said: “In Paradise there is a gate called al-Rayyaan, through which those who used to fast will enter on the Day of Resurrection, and no one but they will enter it. It will be said, ‘Where are those who fasted?’ They will get up, and none will enter it but them. When they have entered, it will be locked, and no one else will enter.” (al-Bukhaari, 1763; Muslim, 1947).
Among the ahaadeeth which explain the reward for fasting are the following:
It was narrated from Abu Salamah that Abu Hurayrah said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘Whoever fasts Ramadaan out of faith and seeking reward, his previous sins will be forgiven.’” (Narrated by al-Bukhaari, al-Eemaan, 37).
It was narrated that Abu Hurayrah (may Allaah be pleased with him) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘Allaah says: “Every deed of the son of Adam is for him, except for fasting; it is for Me and I shall reward for it.” Fasting is a shield and when one of you is fasting he avoid sexual relations with his wife and quarreling. If somebody should fight or quarrel with him, he should say, ‘I am fasting.’ By the One in Whose hand is my soul, the unpleasant smell coming out from the mouth of a fasting person is better in the sight of Allaah than the smell of musk. The fasting person will have two moments of joy: one when he breaks his fast, and the other when he meets his Lord; then he will be pleased because of his fasting.’”
(Narrated by al-Bukhaari, 1771)
Secondly:
It is known that Paradise has many gates, because Allaah says (interpretation of the meaning):
“‘Adn (Eden) Paradise (everlasting Gardens), which they shall enter and (also) those who acted righteously from among their fathers, and their wives, and their offspring. And angels shall enter unto them from every gate”
[al-Ra’d 13:23]
“And those who kept their duty to their Lord (Al-Muttaqoon – the pious) will be led to Paradise in groups till when they reach it, and its gates will be opened (before their arrival for their reception) and its keepers will say: Salaamun ‘Alaykum (peace be upon you)! You have done well, so enter here to abide therein”
[al-Zumar 39:73]
In the saheeh ahaadeeth it says that there are eight gates:
It was narrated from Sahl ibn Sa’d (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “In Paradise there are eight gates, among which is a gate called al-Rayyaan, which none will enter but those who fast.” (Narrated by al-Bukhaari, 3017).
It was narrated from ‘Ubaadah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever bears witness that there is no god but Allaah alone, with no partner or associate, and that Muhammad is His slave and Messenger, and that ‘Eesa is the slave of Allaah and His Messenger, and a word which Allaah bestowed on Maryam and a spirit created by Him (cf. al-Nisa’ 4:171), and that Paradise is true and Hell is true, will have the right to be admitted by Allaah to Paradise through whichever of the eight gates he wishes, because of his good deeds.” (Narrated by al-Bukhaari, 3180; Muslim, 41)
One of the bounties that Allaah has bestowed upon this ummah is that He opens all the gates of Paradise during the month of Ramadaan, not just one gate. Whoever says that there is a gate in Paradise called Baab al-Radwaan has to produce evidence for that.
It was narrated from Abu Hurayrah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “When Ramadaan begins, the gates of Paradise are opened and the gates of Hell are closed, and the devils are chained up.”
(Narrated by al-Bukhaari, 3035; Muslim 1793)
We ask Allaah to make us among those who will enter Paradise. May Allaah bless our Prophet Muhammad.
Sheikh Muhammed Salih Al-Munajjid
SOURCE:
Islam Q&A
Fatwa no. 13934
The virtues of the month of Ramadaan are many. For example, that which Allaah has promised those who fast, namely the gate of al-Rayyaan. This is the name which was narrated in the hadeeth whose authenticity is agreed upon. Sahl (may Allaah be pleased with him) said that the Prophet (peace and blessings of Allaah be upon him) said: “In Paradise there is a gate called al-Rayyaan, through which those who used to fast will enter on the Day of Resurrection, and no one but they will enter it. It will be said, ‘Where are those who fasted?’ They will get up, and none will enter it but them. When they have entered, it will be locked, and no one else will enter.” (al-Bukhaari, 1763; Muslim, 1947).
Among the ahaadeeth which explain the reward for fasting are the following:
It was narrated from Abu Salamah that Abu Hurayrah said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘Whoever fasts Ramadaan out of faith and seeking reward, his previous sins will be forgiven.’” (Narrated by al-Bukhaari, al-Eemaan, 37).
It was narrated that Abu Hurayrah (may Allaah be pleased with him) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘Allaah says: “Every deed of the son of Adam is for him, except for fasting; it is for Me and I shall reward for it.” Fasting is a shield and when one of you is fasting he avoid sexual relations with his wife and quarreling. If somebody should fight or quarrel with him, he should say, ‘I am fasting.’ By the One in Whose hand is my soul, the unpleasant smell coming out from the mouth of a fasting person is better in the sight of Allaah than the smell of musk. The fasting person will have two moments of joy: one when he breaks his fast, and the other when he meets his Lord; then he will be pleased because of his fasting.’”
(Narrated by al-Bukhaari, 1771)
Secondly:
It is known that Paradise has many gates, because Allaah says (interpretation of the meaning):
“‘Adn (Eden) Paradise (everlasting Gardens), which they shall enter and (also) those who acted righteously from among their fathers, and their wives, and their offspring. And angels shall enter unto them from every gate”
[al-Ra’d 13:23]
“And those who kept their duty to their Lord (Al-Muttaqoon – the pious) will be led to Paradise in groups till when they reach it, and its gates will be opened (before their arrival for their reception) and its keepers will say: Salaamun ‘Alaykum (peace be upon you)! You have done well, so enter here to abide therein”
[al-Zumar 39:73]
In the saheeh ahaadeeth it says that there are eight gates:
It was narrated from Sahl ibn Sa’d (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “In Paradise there are eight gates, among which is a gate called al-Rayyaan, which none will enter but those who fast.” (Narrated by al-Bukhaari, 3017).
It was narrated from ‘Ubaadah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever bears witness that there is no god but Allaah alone, with no partner or associate, and that Muhammad is His slave and Messenger, and that ‘Eesa is the slave of Allaah and His Messenger, and a word which Allaah bestowed on Maryam and a spirit created by Him (cf. al-Nisa’ 4:171), and that Paradise is true and Hell is true, will have the right to be admitted by Allaah to Paradise through whichever of the eight gates he wishes, because of his good deeds.” (Narrated by al-Bukhaari, 3180; Muslim, 41)
One of the bounties that Allaah has bestowed upon this ummah is that He opens all the gates of Paradise during the month of Ramadaan, not just one gate. Whoever says that there is a gate in Paradise called Baab al-Radwaan has to produce evidence for that.
It was narrated from Abu Hurayrah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “When Ramadaan begins, the gates of Paradise are opened and the gates of Hell are closed, and the devils are chained up.”
(Narrated by al-Bukhaari, 3035; Muslim 1793)
We ask Allaah to make us among those who will enter Paradise. May Allaah bless our Prophet Muhammad.
Sheikh Muhammed Salih Al-Munajjid
SOURCE:
Islam Q&A
Fatwa no. 13934
Stopping one’s period during Ramadan
Question:
Some women take pills in Ramadaan to stop their periods. They do this so that they will not have to make up any fasts afterwards. Is this permissible and are there any restrictions on their doing this?
Answer:
Praise be to Allaah.
I think that women should not do this and they should remain on the menstrual cycle that Allaah has decreed for them and for all the daughters of Adam. There is wisdom behind it and a reason for which Allaah created it, and this wisdom befits the nature of women. If a woman tries to stop this cycle, it will undoubtedly have a harmful effect on her body, and the Prophet (peace and blessings of Allaah be upon him) said: “There should be neither harming nor reciprocating harm.” This is besides the fact that these pills can do harm to the uterus as the doctors have stated. What I think with regard to this issue is that women should not use these pills. Praise be to Allaah for His decree and wisdom. When a woman’s period comes, she should stop fasting and praying, and when her period is over she should resume fasting and praying; when Ramadaan is over she should make up the fasts that she has missed.
Fataawa al-Shaykh Ibn ‘Uthaymeen
SOURCE:
Islam Q&A
Fatwa no. 7416
Some women take pills in Ramadaan to stop their periods. They do this so that they will not have to make up any fasts afterwards. Is this permissible and are there any restrictions on their doing this?
Answer:
Praise be to Allaah.
I think that women should not do this and they should remain on the menstrual cycle that Allaah has decreed for them and for all the daughters of Adam. There is wisdom behind it and a reason for which Allaah created it, and this wisdom befits the nature of women. If a woman tries to stop this cycle, it will undoubtedly have a harmful effect on her body, and the Prophet (peace and blessings of Allaah be upon him) said: “There should be neither harming nor reciprocating harm.” This is besides the fact that these pills can do harm to the uterus as the doctors have stated. What I think with regard to this issue is that women should not use these pills. Praise be to Allaah for His decree and wisdom. When a woman’s period comes, she should stop fasting and praying, and when her period is over she should resume fasting and praying; when Ramadaan is over she should make up the fasts that she has missed.
Fataawa al-Shaykh Ibn ‘Uthaymeen
SOURCE:
Islam Q&A
Fatwa no. 7416
Taking pills to prevent period in the last ten days of Ramadan
Question:
If a woman’s period is going to come in the last ten days of Ramadaan, is it permissible for her to use contraceptive pills so that she can continue to worship during these days of blessing?
Answer:
Praise be to Allaah.
This question was put to Shaykh Muhammad ibn ‘Uthaymeen (may Allaah have mercy on him) and he said:
We do not think that she should use these pills to help her worship Allaah, because the period which happens to her is something which Allaah has decreed for the daughters of Adam.
The Prophet (peace and blessings of Allaah be upon him) entered upon ‘Aa’ishah when she was with him during the Farewell Pilgrimage. She had entered ihraam for ‘Umrah, then her period came before she reached Makkah. He entered upon her and found her weeping. He asked, “Why are you weeping?” and she told him that her period had come. He told her, “This is something which Allaah has decreed for the daughters of Adam.” So the period is not something which is under her control. If it comes during the last ten days of Ramadaan, then let her accept what Allaah has decreed for her and not use these pills. I have heard from trustworthy doctors that these pills cause harm to the uterus and the blood, and they may cause deformity in the foetus if she should conceive. Hence we think that she should avoid them. If her period comes and she cannot pray or fast, this is beyond her control and is the decree of Allaah.
Shaykh Muhammad ibn ‘Uthaymeen (may Allaah have mercy on him)
SOURCE:
Islam Q&A
Fatwa no. 13738
If a woman’s period is going to come in the last ten days of Ramadaan, is it permissible for her to use contraceptive pills so that she can continue to worship during these days of blessing?
Answer:
Praise be to Allaah.
This question was put to Shaykh Muhammad ibn ‘Uthaymeen (may Allaah have mercy on him) and he said:
We do not think that she should use these pills to help her worship Allaah, because the period which happens to her is something which Allaah has decreed for the daughters of Adam.
The Prophet (peace and blessings of Allaah be upon him) entered upon ‘Aa’ishah when she was with him during the Farewell Pilgrimage. She had entered ihraam for ‘Umrah, then her period came before she reached Makkah. He entered upon her and found her weeping. He asked, “Why are you weeping?” and she told him that her period had come. He told her, “This is something which Allaah has decreed for the daughters of Adam.” So the period is not something which is under her control. If it comes during the last ten days of Ramadaan, then let her accept what Allaah has decreed for her and not use these pills. I have heard from trustworthy doctors that these pills cause harm to the uterus and the blood, and they may cause deformity in the foetus if she should conceive. Hence we think that she should avoid them. If her period comes and she cannot pray or fast, this is beyond her control and is the decree of Allaah.
Shaykh Muhammad ibn ‘Uthaymeen (may Allaah have mercy on him)
SOURCE:
Islam Q&A
Fatwa no. 13738
Monday, August 16, 2010
Ramadan fasting is not acceptable if one does not Pray
Question:
I fast Ramadaan but I do not pray. Is my fasting valid?
Answer:
Praise be to Allaah.
The Ramadaan fast, and indeed any righteous deed, is not accepted if you do not pray. That is because not praying constitutes kufr as the Prophet (peace and blessings of Allaah be upon him) said: “Between a man and shirk and kufr there stands his giving up prayer.” Narrated by Muslim, 82.
No righteous deed is accepted from the kaafir, because Allaah says (interpretation of the meaning):
“And We shall turn to whatever deeds they (disbelievers, polytheists, sinners) did, and We shall make such deeds as scattered floating particles of dust”
[al-Furqaan 25:23]
“If you join others in worship with Allaah, (then) surely, (all) your deeds will be in vain, and you will certainly be among the losers”
[al-Zumar 39:65]
al-Bukhaari narrated that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever forsakes ‘Asr prayer, his deeds are in vain.” (al-Bukhaari, 553). What is meant by “his deeds are in vain” means that they become invalid and will not avail him anything.
This hadeeth indicates that in the case of one who does not pray, Allaah will not accept any deed from him, so the one who does not pray will not benefit at all from his deeds, and no good deeds of his will ascend to Allaah.
Ibn al-Qayyim (may Allaah have mercy on him) said concerning the meaning of this hadeeth: “The apparent meaning of this hadeeth is that those who do not pray are of two types: those who do not pray at all, which renders all of their deeds invalid, and those who do not pray some days, which renders his deeds on that day invalid. So the loss of all good deeds happens to those who do not pray at all, and the loss of some deeds happens to those who miss some prayers.” From Kitaab al-Salaah, p. 65
Our advice to the sister who asked this question is to repent to Allaah, to feel regret for her negligence in her duties towards Allaah for exposing herself to His wrath, anger and punishment. Allaah accepts the repentance of those among His slaves who repent to Him, and forgives their sins; indeed, He rejoices greatly at that. The Prophet (peace and blessings of Allaah be upon him) has given glad tidings to those who repent when he said: “The one who repents from sin is like one who did not sin at all.” Narrated by Ibn Maajah, 4250; classed as hasan by al-Albaani in Saheeh Ibn Maajah, 3424.
So she should hasten to do ghusl and pray, so that she may become pure both inwardly and outwardly. She should not delay repentance and say, “I will repent tomorrow or after tomorrow, because she does not know when death will come. She should repent to Allaah before regret will be of no avail.
“And (remember) the Day when the Zaalim (wrongdoer, oppressor, polytheist) will bite at his hands, he will say: ‘Oh! Would that I had taken a path with the Messenger (Muhammad).
Ah! Woe to me! Would that I had never taken so-and-so as a Khaleel (an intimate friend)!
He indeed led me astray from the Reminder (this Qur’aan) after it had come to me. And Shaytaan (Satan) is to man ever a deserter in the hour of need’”
[al-Furqaan 25:27-29 – interpretation of the meaning].
SOURCE:
Islam Q&A
Fatwa no. 37820
I fast Ramadaan but I do not pray. Is my fasting valid?
Answer:
Praise be to Allaah.
The Ramadaan fast, and indeed any righteous deed, is not accepted if you do not pray. That is because not praying constitutes kufr as the Prophet (peace and blessings of Allaah be upon him) said: “Between a man and shirk and kufr there stands his giving up prayer.” Narrated by Muslim, 82.
No righteous deed is accepted from the kaafir, because Allaah says (interpretation of the meaning):
“And We shall turn to whatever deeds they (disbelievers, polytheists, sinners) did, and We shall make such deeds as scattered floating particles of dust”
[al-Furqaan 25:23]
“If you join others in worship with Allaah, (then) surely, (all) your deeds will be in vain, and you will certainly be among the losers”
[al-Zumar 39:65]
al-Bukhaari narrated that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever forsakes ‘Asr prayer, his deeds are in vain.” (al-Bukhaari, 553). What is meant by “his deeds are in vain” means that they become invalid and will not avail him anything.
This hadeeth indicates that in the case of one who does not pray, Allaah will not accept any deed from him, so the one who does not pray will not benefit at all from his deeds, and no good deeds of his will ascend to Allaah.
Ibn al-Qayyim (may Allaah have mercy on him) said concerning the meaning of this hadeeth: “The apparent meaning of this hadeeth is that those who do not pray are of two types: those who do not pray at all, which renders all of their deeds invalid, and those who do not pray some days, which renders his deeds on that day invalid. So the loss of all good deeds happens to those who do not pray at all, and the loss of some deeds happens to those who miss some prayers.” From Kitaab al-Salaah, p. 65
Our advice to the sister who asked this question is to repent to Allaah, to feel regret for her negligence in her duties towards Allaah for exposing herself to His wrath, anger and punishment. Allaah accepts the repentance of those among His slaves who repent to Him, and forgives their sins; indeed, He rejoices greatly at that. The Prophet (peace and blessings of Allaah be upon him) has given glad tidings to those who repent when he said: “The one who repents from sin is like one who did not sin at all.” Narrated by Ibn Maajah, 4250; classed as hasan by al-Albaani in Saheeh Ibn Maajah, 3424.
So she should hasten to do ghusl and pray, so that she may become pure both inwardly and outwardly. She should not delay repentance and say, “I will repent tomorrow or after tomorrow, because she does not know when death will come. She should repent to Allaah before regret will be of no avail.
“And (remember) the Day when the Zaalim (wrongdoer, oppressor, polytheist) will bite at his hands, he will say: ‘Oh! Would that I had taken a path with the Messenger (Muhammad).
Ah! Woe to me! Would that I had never taken so-and-so as a Khaleel (an intimate friend)!
He indeed led me astray from the Reminder (this Qur’aan) after it had come to me. And Shaytaan (Satan) is to man ever a deserter in the hour of need’”
[al-Furqaan 25:27-29 – interpretation of the meaning].
SOURCE:
Islam Q&A
Fatwa no. 37820
How can she make use of her time when she is cooking in Ramadan?
Question:
How can she make use of her time when she is cooking in Ramadan?
I would like to know what actions are recommended during this blessed month in order to increase one’s reward, such as dhikrs, acts of worship, and mustahabb actions. I know about Taraweeh prayer, reciting Qur’aan a great deal, seeking forgiveness a great deal and praying at night. But I want to know some words I can repeat during my daily duties such as when I am cooking or doing housework, because I do not want to miss out on the reward.
Answer:
Praise be to Allaah.
May Allaah reward you with good for this concern and eagerness to do good and righteous deeds during this blessed month.
To the good deeds that you have mentioned may be added charity, feeding the poor, going for ‘Umrah and observing i’tikaaf for those who are able to do so.
As for the words that you can repeat whilst you are working, these include tasbeeh (saying Subhaan Allaah (Glory be to Allaah)), tahleel (saying Laa ilaaha ill-Allaah (There is no god but Allaah)), takbeer (saying Allaahu akbar (Allaah is most Great)), praying for forgiveness, making du’aa’ and responding to the muezzin. Keep your tongue moist with the remembrance of Allaah and seek a great reward with a few words which you can utter. For every tasbeehah you will have (the reward of) one charity, for every tahmeedah (saying Alhamdulillah (Praise be to Allaah)) you will have (the reward of) one charity, for every takbeerah you will have (the reward of) one charity, and for every tahleelah you will have (the reward of) one charity.
How can she make use of her time when she is cooking in Ramadan?
I would like to know what actions are recommended during this blessed month in order to increase one’s reward, such as dhikrs, acts of worship, and mustahabb actions. I know about Taraweeh prayer, reciting Qur’aan a great deal, seeking forgiveness a great deal and praying at night. But I want to know some words I can repeat during my daily duties such as when I am cooking or doing housework, because I do not want to miss out on the reward.
Answer:
Praise be to Allaah.
May Allaah reward you with good for this concern and eagerness to do good and righteous deeds during this blessed month.
To the good deeds that you have mentioned may be added charity, feeding the poor, going for ‘Umrah and observing i’tikaaf for those who are able to do so.
As for the words that you can repeat whilst you are working, these include tasbeeh (saying Subhaan Allaah (Glory be to Allaah)), tahleel (saying Laa ilaaha ill-Allaah (There is no god but Allaah)), takbeer (saying Allaahu akbar (Allaah is most Great)), praying for forgiveness, making du’aa’ and responding to the muezzin. Keep your tongue moist with the remembrance of Allaah and seek a great reward with a few words which you can utter. For every tasbeehah you will have (the reward of) one charity, for every tahmeedah (saying Alhamdulillah (Praise be to Allaah)) you will have (the reward of) one charity, for every takbeerah you will have (the reward of) one charity, and for every tahleelah you will have (the reward of) one charity.
Saturday, August 14, 2010
Spending time watching movies and soap operas and playing games in Ramadan
Muslims, whether they are fasting or not, should fear Allaah with regard to what they are doing and not doing at all times. They must avoid that which Allaah has forbidden, namely watching obscene movies which show things that Allaah has forbidden such as naked and semi-naked pictures, or reprehensible programs, or things which appear on TV that go against the laws of Allaah, such as images, singing, musical instruments and misleading ideas. Every Muslim, whether he is fasting or not, must avoid playing with cards and other kinds of games, because that involves witnessing evil and doing wrong, and because it also causes hardness and disease in the heart, makes a person take the laws of Allaah lightly and makes him find it too difficult to do the things that Allaah has enjoined, such as praying in congregation and other obligations, and makes him fall into doing many haraam things. Allaah says (interpretation of the meaning):
“And of mankind is he who purchases idle talks (i.e. music, singing) to mislead (men) from the path of Allaah without knowledge, and takes it (the path of Allaah, or the Verses of the Qur’aan) by way of mockery. For such there will be a humiliating torment (in the Hell-fire).
And when Our Verses (of the Qur’aan) are recited to such a one, he turns away in pride, as if he heard them not — as if there were deafness in his ear. So announce to him a painful torment” [Luqmaan 31:6-7]
And He says in Soorat al-Furqaan, describing the slaves of the Most Merciful (interpretation of the meaning):
“And those who do not bear witness to falsehood, and if they pass by some evil play or evil talk, they pass by it with dignity”[al-Furqaan 25:72]
Falsehood (al-zoor) includes all kinds of evil, and the phrase “do not bear witness” means that they do not attend where these things are happening.
The Prophet (peace and blessings of Allaah be upon him) said: “There will be among my ummah people who will permit adultery, silk, alcohol and musical instruments.” (Narrated by al-Bukhaari in his Saheeh in a mu’allaq majzoom report). What is meant by adultery is illegal sexual relations, and musical instruments include singing. Allaah has forbidden to the Muslims all means that lead to haraam things, and undoubtedly watching bad movies and the evils that are shown on TV are among the means that lead to haraam things or lead one to take such matters lightly without denouncing them. And Allaah is the One Whose help we seek.
Shaikh ibn Baz vol 4/p/158
SOURCE:
Islam Q&A
Fatwa no. 13956
“And of mankind is he who purchases idle talks (i.e. music, singing) to mislead (men) from the path of Allaah without knowledge, and takes it (the path of Allaah, or the Verses of the Qur’aan) by way of mockery. For such there will be a humiliating torment (in the Hell-fire).
And when Our Verses (of the Qur’aan) are recited to such a one, he turns away in pride, as if he heard them not — as if there were deafness in his ear. So announce to him a painful torment” [Luqmaan 31:6-7]
And He says in Soorat al-Furqaan, describing the slaves of the Most Merciful (interpretation of the meaning):
“And those who do not bear witness to falsehood, and if they pass by some evil play or evil talk, they pass by it with dignity”[al-Furqaan 25:72]
Falsehood (al-zoor) includes all kinds of evil, and the phrase “do not bear witness” means that they do not attend where these things are happening.
The Prophet (peace and blessings of Allaah be upon him) said: “There will be among my ummah people who will permit adultery, silk, alcohol and musical instruments.” (Narrated by al-Bukhaari in his Saheeh in a mu’allaq majzoom report). What is meant by adultery is illegal sexual relations, and musical instruments include singing. Allaah has forbidden to the Muslims all means that lead to haraam things, and undoubtedly watching bad movies and the evils that are shown on TV are among the means that lead to haraam things or lead one to take such matters lightly without denouncing them. And Allaah is the One Whose help we seek.
Shaikh ibn Baz vol 4/p/158
SOURCE:
Islam Q&A
Fatwa no. 13956
Wednesday, August 11, 2010
The chaining up of the devils in Ramadaan
Question:
We know that in Ramadaan the devils (we seek refuge with Allaah from them) are chained up. And I would like to know whether the practitioners of sihr (magic, witchcraft) – may the curse of Allaah be upon them – practise their craft in this month?
Answer:
Praise be to Allaah.
Yes, the devils may whisper to man in Ramadaan, and the practitioners of witchcraft may practise their craft during Ramadaan, but that undoubtedly happens to a lesser extent than at times other than Ramadaan.
We know that in Ramadaan the devils (we seek refuge with Allaah from them) are chained up. And I would like to know whether the practitioners of sihr (magic, witchcraft) – may the curse of Allaah be upon them – practise their craft in this month?
Answer:
Praise be to Allaah.
Yes, the devils may whisper to man in Ramadaan, and the practitioners of witchcraft may practise their craft during Ramadaan, but that undoubtedly happens to a lesser extent than at times other than Ramadaan.
Thursday, August 20, 2009
The Reason Why Fasting Is Prescribed
Praise be to Allah.
Firstly we must note that one of the names of Allah is al-Hakeem (the Most Wise). The word Hakeem is derived from the same root as hukm (ruling) and hikmah (wisdom). Allah alone is the One Who issues rulings, and His rulings are the most wise and perfect.
Secondly:
Allah does not prescribe any ruling but there is great wisdom behind it, which we may understand, or our minds may not be guided to understand it. We may know some of it but a great deal is hidden from us.
Thirdly:
Allah has mentioned the reason and wisdom behind His enjoining of fasting upon us, as He says:
“O you who believe! Observing As-Sawm (the fasting) is prescribed for you as it was prescribed for those before you, that you may become Al-Muttaqoon (the pious)”
[al-Baqarah 2:183]
Fasting is a means of attaining taqwa (piety, being conscious of Allah), and taqwa means doing that which Allah has enjoined and avoiding that which He has forbidden.
Fasting is one of the greatest means of helping a person to fulfil the commands of Islam.
The scholars (may Allah have mercy on them) have mentioned some of the reasons why fasting is prescribed, all of which are characteristics of taqwa, but there is nothing wrong with quoting them here, to draw the attention of fasting people to them and make them keen to attain them.
Among the reasons behind fasting are:
1 – Fasting is a means that makes us appreciate and give thanks for pleasures. For fasting means giving up eating, drinking and intercourse, which are among the greatest pleasures. By giving them up for a short time, we begin to appreciate their value. Because the blessings of Allah are not recognized, but when you abstain from them, you begin to recognize them, so this motivates you to be grateful for them.
2 – Fasting is a means of giving up haraam things, because if a person can give up halaal things in order to please Allah and for fear of His painful torment, then he will be more likely to refrain from haraam things. So fasting is a means of avoiding the things that Allah has forbidden.
3 – Fasting enables us to control our desires, because when a person is full his desires grow, but if he is hungry then his desire becomes weak. Hence the Prophet (peace and blessings of Allah be upon him) said: “O young men! Whoever among you can afford to get married, let him do so, for it is more effective in lowering the gaze and protecting one’s chastity. Whoever cannot do that, let him fast, for it will be a shield for him.”
4 – Fasting makes us feel compassion and empathy towards the poor, because when the fasting person tastes the pain of hunger for a while, he remembers those who are in this situation all the time, so he will hasten to do acts of kindness to them and show compassion towards them. So fasting is a means of feeling empathy with the poor.
5 – Fasting humiliates and weakens the Shaytaan; it weakens the effects of his whispers (waswaas) on a person and reduces his sins. That is because the Shaytaan “flows through the son of Adam like blood” as the Prophet (peace and blessings of Allah be upon him) said, but fasting narrows the passages through which the Shaytaan flows, so his influence grows less.
Shaykh al-Islam said in Majmoo’ al-Fataawa, 25/246
Undoubtedly blood is created from food and drink, so when a person eats and drinks, the passages through which the devils flow – which is the blood – become wide. But if a person fasts, the passages through which the devils flow become narrow, so hearts are motivated to do good deeds, and to give up evil deeds.
6 – The fasting person is training himself to remember that Allah is always watching, so he gives up the things that he desires even though he is able to take them, because he knows that Allah can see him.
7 – Fasting means developing an attitude of asceticism towards this world and its desires, and seeking that which is with Allah.
8 – It makes the Muslim get used to doing a great deal of acts of worship, because the fasting person usually does more acts of worship and gets used to that.
These are some of the reasons why fasting is enjoined. We ask Allah to help us to achieve them and to worship Him properly.
And Allah knows best.
See Tafseer al-Sa’di, p. 116; Ibn al-Qayyim’s footnotes on al-Rawd al-Murabba’, 3/344; al-Mawsoo’ah al-Fiqhiyyah, 28/9.
SOURCE:
Islam Q&A
Firstly we must note that one of the names of Allah is al-Hakeem (the Most Wise). The word Hakeem is derived from the same root as hukm (ruling) and hikmah (wisdom). Allah alone is the One Who issues rulings, and His rulings are the most wise and perfect.
Secondly:
Allah does not prescribe any ruling but there is great wisdom behind it, which we may understand, or our minds may not be guided to understand it. We may know some of it but a great deal is hidden from us.
Thirdly:
Allah has mentioned the reason and wisdom behind His enjoining of fasting upon us, as He says:
“O you who believe! Observing As-Sawm (the fasting) is prescribed for you as it was prescribed for those before you, that you may become Al-Muttaqoon (the pious)”
[al-Baqarah 2:183]
Fasting is a means of attaining taqwa (piety, being conscious of Allah), and taqwa means doing that which Allah has enjoined and avoiding that which He has forbidden.
Fasting is one of the greatest means of helping a person to fulfil the commands of Islam.
The scholars (may Allah have mercy on them) have mentioned some of the reasons why fasting is prescribed, all of which are characteristics of taqwa, but there is nothing wrong with quoting them here, to draw the attention of fasting people to them and make them keen to attain them.
Among the reasons behind fasting are:
1 – Fasting is a means that makes us appreciate and give thanks for pleasures. For fasting means giving up eating, drinking and intercourse, which are among the greatest pleasures. By giving them up for a short time, we begin to appreciate their value. Because the blessings of Allah are not recognized, but when you abstain from them, you begin to recognize them, so this motivates you to be grateful for them.
2 – Fasting is a means of giving up haraam things, because if a person can give up halaal things in order to please Allah and for fear of His painful torment, then he will be more likely to refrain from haraam things. So fasting is a means of avoiding the things that Allah has forbidden.
3 – Fasting enables us to control our desires, because when a person is full his desires grow, but if he is hungry then his desire becomes weak. Hence the Prophet (peace and blessings of Allah be upon him) said: “O young men! Whoever among you can afford to get married, let him do so, for it is more effective in lowering the gaze and protecting one’s chastity. Whoever cannot do that, let him fast, for it will be a shield for him.”
4 – Fasting makes us feel compassion and empathy towards the poor, because when the fasting person tastes the pain of hunger for a while, he remembers those who are in this situation all the time, so he will hasten to do acts of kindness to them and show compassion towards them. So fasting is a means of feeling empathy with the poor.
5 – Fasting humiliates and weakens the Shaytaan; it weakens the effects of his whispers (waswaas) on a person and reduces his sins. That is because the Shaytaan “flows through the son of Adam like blood” as the Prophet (peace and blessings of Allah be upon him) said, but fasting narrows the passages through which the Shaytaan flows, so his influence grows less.
Shaykh al-Islam said in Majmoo’ al-Fataawa, 25/246
Undoubtedly blood is created from food and drink, so when a person eats and drinks, the passages through which the devils flow – which is the blood – become wide. But if a person fasts, the passages through which the devils flow become narrow, so hearts are motivated to do good deeds, and to give up evil deeds.
6 – The fasting person is training himself to remember that Allah is always watching, so he gives up the things that he desires even though he is able to take them, because he knows that Allah can see him.
7 – Fasting means developing an attitude of asceticism towards this world and its desires, and seeking that which is with Allah.
8 – It makes the Muslim get used to doing a great deal of acts of worship, because the fasting person usually does more acts of worship and gets used to that.
These are some of the reasons why fasting is enjoined. We ask Allah to help us to achieve them and to worship Him properly.
And Allah knows best.
See Tafseer al-Sa’di, p. 116; Ibn al-Qayyim’s footnotes on al-Rawd al-Murabba’, 3/344; al-Mawsoo’ah al-Fiqhiyyah, 28/9.
SOURCE:
Islam Q&A
Night Prayer during Ramadhan (Al-Qiyaam or Taraweeh)
Abu Hurayrah (may Allah be pleased with him) said: “The Messenger of Allah (peace and blessings of Allah be upon him) used to encourage us to pray at night in Ramadan, without making it obligatory. Then he said, ‘Whoever prays at night in Ramadan out of faith and the hope of reward, all his previous sins will be forgiven.’ When the Messenger of Allah (peace and blessings of Allah be upon him) died, this is how things were (i.e., Taraaweeh was not prayed in congregation), and this is how they remained during the khilaafah of Abu Bakr (may Allah be pleased with him), until the beginning of the khilaafah of Umar (may Allah be pleased with him).”
Amr ibn Murrah al-Juhani said: “A man from Qudaaah came to the Messenger of Allah (peace and blessings of Allah be upon him) and said, ‘O Messenger of Allah! What do you think if I testify that there is no god except Allah, and that you, Muhammad, are His Messenger, and I pray the five daily prayers, and fast in the month (of Ramadan), and pray at night in Ramadan, and pay zakaah?’ The Prophet (peace and blessings of Allah be upon him) said: ‘Whoever dies on that will be among the siddeeqeen (those who tell the truth) and the martyrs.’”
Laylat al-Qadr and its timing
2 The best of its nights is Laylat al-Qadr, because the Prophet (peace and blessings of Allah be upon him) said: “Whoever prays at night during Laylat al-Qadr {and manages to catch it} out of faith and the hope of reward, all his previous sins will be forgiven.”
3 According to the most correct opinion, it is the twenty-seventh night of Ramadan. Most of the ahaadeeth state this, such as the hadeeth of Zurr ibn Hubaysh, who said: “I heard Ubayy ibn Ka’b saying and it was said to him that Abd-Allaah ibn Masood said: ‘Whoever follows the Sunnah will catch Laylat al-Qadr! Ubayy (may Allah be pleased with him) said: ‘May Allah have mercy on him, he did not want people to take it for granted and only stay up to pray on one night. By the One besides Whom there is no other god, it is in Ramadan he was swearing without a doubt and by Allah, I do know which night it is. It is the night in which the Messenger of Allah (peace and blessings of Allah be upon him) commanded us to pray (qiyaam). It is the night the morning of which is the twenty seventh, and the sign of it is that the sun rises on that morning white and without rays.’”
In another report, this was attributed to the Prophet (peace and blessings of Allah be upon him).
(Reported by Muslim and others).
Praying qiyaam in congregation
It is allowed to pray qiyaam in congregation, indeed it is better than praying individually, because this is what the Prophet (peace and blessings of Allah be upon him) did himself and explained its virtues. Abu Dharr (may Allah be pleased with him) said: “We fasted Ramadan with the Messenger of Allah (peace and blessings of Allah be upon him) and he did not lead us in qiyaam at all until there were only seven days left, when he led us in prayer until a third of the night had passed. When there were six days left, he did not lead us in qiyaam. When there were five days left, he led us in prayer until half the night had passed. I said, O Messenger of Allah, I wish that you had continued until the end of the night. He said, ‘If a man prays with the imaam until he finishes, it will be counted as if he prayed the whole night.’ When there were four nights left, he did not lead us in qiyaam. When there were three nights left, he brought together his family, his wives and the people, and led us in qiyaam until we were afraid that we would miss al-falaah. I asked, ‘What is al-falaah? he said, Suhoor. Then he did not lead us in qiyaam for the rest of the month.’”
(Saheeh hadeeth reported by the authors of Sunan).
The reason why the Prophet (peace and blessings of Allah be upon him) did not continually lead the people in praying qiyaam in congregation
5 - The Prophet (peace and blessings of Allah be upon him) did not lead them in qiyaam for the rest of the month because he feared that it would then become obligatory, and they would not be able to do it, as is stated in the hadeeth of Aa’ishah reported in al-Saheehayn and elsewhere. Following the death of the Prophet (peace and blessings of Allah be upon him), that fear was no longer a factor, because Allah had completed the religion. The reason for not praying qiyaam in congregation during Ramadan no longer applied, and the previous ruling, that congregational prayer is something prescribed in Islam, remained in effect. So Umar (may Allah be pleased with him) revived the practice, as is recorded in Saheeh al-Bukhaari and elsewhere.
Women can pray qiyaam in congregation
Women can attend the prayers too, as is stated in the hadeeth of Abu Dharr referred to above. Indeed, it is permissible to appoint an imaam just for them, apart from the imaam of the men. It was proven that when Umar (may Allah be pleased with him) gathered the people to pray qiyaam, he appointed Ubayy ibn Ka’b to lead the men and Sulaymaan ibn Abi Hathmah to lead the women. Arfajah al-Thaqafi said: “Ali ibn Abi Taalib (may Allah be pleased with him) used to command the people to pray during the night in Ramadan, and he would appoint an imaam for the men and an imaam for the women. I was the imaam for the women.”
I say: this is fine in my view so long as the mosque is big enough so that they will not disturb one another.
Number of rak’ahs of qiyaam
7 The number of rak’ahs is eleven, and it is preferable in our opinion not to exceed this number, following the practice of the Messenger of Allah (peace and blessings of Allah be upon him), because he never did more than that in his life. Aa’ishah (may Allah be pleased with her) was asked about how he prayed in Ramadan. She said, “The Messenger of Allah (peace and blessings of Allah be upon him) never prayed more than eleven rak’ahs (of qiyaam), whether during Ramadan or any other time. He would pray four, and don’t ask me how beautiful or how long they were. Then he would pray four, and don’t ask me how beautiful or how long they were. Then he would pray three.”
(Reported by al-Bukhaari, Muslim and others).
8- A person may do less than that, even if it is only one rak’ah of witr, because of the evidence that the Prophet (peace and blessings of Allah be upon him) did this and spoke about it.
With regard to him doing it: Aa’ishah (may Allah be pleased with her) was asked how many rak’ahs the Messenger of Allah (peace and blessings of Allah be upon him) used to pray in witr? She said, “He used to pray four and three, or six and three, or ten and three. He never used to pray less than seven, or more than thirteen.”
(Reported by Abu Dawood, Ahmad and others).
With regard to him speaking about it, he said: “Witr is true, so whoever wishes can pray five, and whoever wishes can pray three, and whoever wishes can pray one.”
Reciting Quran in qiyaam
9 As regards reciting from the Quran during qiyaam, whether in Ramadan or at other times, the Prophet (peace and blessings of Allah be upon him) did not set a limit or state what was too much or too little. His recitation used to vary; sometimes it would be long, at other times short. Sometimes in every rak’ah he would recite the equivalent of Yaa ayyuha’l-muzammil, which is twenty aayaat; sometimes he would recite the equivalent of fifty aayaat. He used to say, “Whoever prays at night and reads one hundred aayaat will not be recorded as one of the negligent.” According to another hadeeth: & #147; “and reads two hundred aayaat will be recorded as one of the devout and sincere believers.”
When he was sick, the Prophet (peace and blessings of Allah be upon him) recited the seven long soorahs in his night prayers, i.e., al-Baqarah, Aal ‘Imraan, al-Nisaa’, al-Maa’idah, al-An’aam, al-A’raaf and al-Tawbah.
In the account of Hudhayfah ibn al-Yamaan praying behind the Prophet (peace and blessings of Allah be upon him), in one rakah he recited al-Baqarah, al-Nisa and Aal ‘Imraan, and he recited them in a slow and measured tone. It is proven with the soundest (most saheeh) of isnaads that when Umar (may Allah be pleased with him) appointed Ubayy ibn Ka’b to lead the people in praying eleven rakahs in Ramadan, Ubayy used to recite aayaat by the hundreds, so that the people behind him would be leaning on sticks because the prayers were so long, and they did not finish until just before Fajr.
It is also reported in a saheeh account that Umar called the readers during Ramadan, and told the fastest of them to recite thirty aayaat, the moderate ones to recite twenty-five aayaat, and the slowest ones to recite twenty aayaat.
However, if a person is praying qiyaam by himself, he can make it as long as he wishes; if others agree with the imaam, he may also make it as long as he wishes. The longer it is, the better, but a person should not go to extremes and spend the whole night in qiyaam, except on rare occasions, following the example of the Prophet (peace and blessings of Allah be upon him) who said: “The best guidance is the guidance of Muhammad.” If a person is praying as an imaam, he should make it only as long as is easy for the people behind him, because the Prophet (peace and blessings of Allah be upon him) said: “If any of you leads the people in prayer, let him make it short, because among them are the young and the old, the weak, and those who have pressing needs. But if he is praying alone, let him make it as long as he likes.”
The timing of qiyaam
10 The time for praying qiyaam is from after Isha until Fajr, because the Prophet (peace and blessings of Allah be upon him) said: “Allah has added one more prayer for you, which is witr, so pray it between Salaat al-‘Isha and Salaat al-Fajr.”
11 Praying at the end of the night is better, for those who can manage it, because the Prophet (peace and blessings of Allah be upon him) said: “Whoever is afraid that he will not get up at the end of the night, let him pray witr at the beginning of the night, but whoever feels that he will be able to get up at the end of the night, let him pray witr at the end of the night, for prayer at the end of the night is witnessed [by the angels], and that is better.”
12 If it is the matter of choosing between praying in congregation at the beginning of the night and praying alone at the end of the night, it is preferable to pray with the jamaa’ah, because that is counted as if one had prayed the whole night through.
This is what the Sahaabah did at the time of Umar (may Allah be pleased with him). Abd al-Rahmaan ibn Abd al-Qaari said: “I went out with Umar ibn al-Khattaab to the mosque one night during Ramadan, and saw the people scattered throughout the mosque, some praying individually, and some praying in small groups. He said, ‘By Allah, I think that if I gathered all of them behind one reader it would be better.’ So he resolved to do that, and he gathered them behind Ubayy ibn Ka’b. Then I went with him on another night, and the people were all praying behind their reader, and Umar said, ‘What a good innovation this is. What they sleep and miss (meaning the latter part of the night) is better than what they are doing, the people used to pray qiyaam at the beginning of the night.”
Zayd ibn Wahb said: “Abd-Allaah used to lead us in prayer in Ramadan, and he used to finish at night.”
13 The Prophet (peace and blessings of Allah be upon him) forbade praying witr as three rak’ahs, and explained this by saying: “Do not make it resemble Salaat al-Maghrib.” Therefore the person who wants to pray three rak’ahs for witr must find a way to make it different (from Maghrib). There are two ways he can do this: either by giving salaam after the first two rak’ahs, which is the best way; or by not sitting after the first two rak’ahs (i.e., praying three rak’ahs non-stop). And Allah knows best.
Recitation during three rak’ahs of witr
14 It is Sunnah to recite Sabbih ismi Rabbika al-‘A’laa in the first rak’ah, Qul Yaa ayyuha’l-Kaafiroon in the second rak’ah, and Qul Huwa Allahu ahad in the third rak’ah. Sometimes Qul a’oodhu bi Rabbi’l-Falaq and Qul a’oodhu bi Rabbi’l-Naas may be added as well.
It was reported in a saheeh report that the Prophet (peace and blessings of Allah be upon him) once recited one hundred aayaat of Soorat al-Nisa in one rak’ah of witr.
Du’aa’ al-Qunoot
15 A person may also humble himself before Allah by reciting the du’aa which the Prophet (peace and blessings of Allaah be upon him) taught to his grandson al-Hasan ibn Ali (may Allah be pleased with him), which is:
Allaahumma’hdinee fiman hadayta wa ‘aafinee fiman ‘aafayta wa tawallanee fiman tawallayta wa baarik lee fimaa a’tayta wa qinee sharra maa qadayt, fa innaka taqdee wa laa yuqdaa ‘alayk. Wa innahu laa yadhillu man waalayta wa laa ya’izzu man ‘aadayt. Tabaarakta Rabbanaa wa ta’aalayt. Laa majaa minka illa ilayk.
(O Allah, guide me along with those whom You have guided, pardon me along with those whom You have pardoned, be an ally to me along with those whom You are an ally to, and bless for me that which You have bestowed. Protect me from the evil You have decreed for verily You decree and none can decree over You. For surety, he whom You show allegiance to is never abased and he whom You take an enemy is never honored and mighty. O our Lord, Blessed and Exalted are You. There is no refuge from You except with You).
Sometimes one may send blessings on the Prophet (peace and blessings of Allah be upon him), and there is nothing wrong with adding other du’aa’s that are known from the Sunnah.
16 There is nothing wrong with reciting Qunoot after rukoo, or with adding curses against the kuffaar, sending blessings on the Prophet (peace and blessings of Allah be upon him) or praying for the Muslims in the second half of Ramadan, because it is proven that the imaam used to do this at the time of Umar (may Allah be pleased with him). At the end of the hadeeth of Abd al-Rahmaan ibn Ubayd al-Qaari mentioned above, it says: “They used to curse the kuffaar in the middle, saying:
‘Allaahumma qaatil al-kafarata alladheena yasuddoona ‘an sabeelik wa yukadhdhiboona rusulak wa laa yu’minoona bi wa’dik. Wa khaalif bayna kalimatihim wa alqi fi quloobihim al-ru’b wa alqi ‘alayhim rijzaka wa ‘adhaabak ilaah al-haqq.
(O Allah, destroy the kuffaar who are trying to prevent people from following Your path, who deny Your Messengers and who do not believe in Your promise (the Day of Judgement). Make them disunited, fill their hearts with terror and send Your wrath and punishment against them, O God of Truth).”
Then he would send blessings on the Prophet (peace and blessings of Allah be upon him), and pray for good for the Muslims as much as he could, and seek forgiveness for the believers.
After he had finished cursing the kuffaar, sending blessings on the Prophet, seeking forgiveness for the believing men and women and asking for his own needs, he would say:
‘Allaahumma iyyaaka na’bud wa laka nusalli wa najud, wa ilayka nas’aa wa nahfud, wa narju rahmataka rabbanaa wa nakhaafu ‘adhaabak al-jadd. Inna ‘adhaabaka liman ‘aadayta mulhaq.
(O Allah, You do we worship, to You do we pray and prostrate, for Your sake we strive and toil. We place our hope in Your Mercy, O our Lord, and we fear Your mighty punishment, for Your punishment will certainly overtake the one whom You have taken as an enemy).” Then he would say ‘Allaahu akbar’ and go down in sujood.
What should be said at the end of witr
17 It is Sunnah to say at the end of witr (before or after the salaam):
“Allaahumma innee a’oodhu bi ridaaka min sakhatika wa bi mu’aafaatika min ‘aqoobatika, wa a’oodhu bika minka. La uhsee thanaa’an ‘alayka, anta kamaa athnayta ‘ala nafsik.
(O Allah, I seek refuge in Your good pleasure from Your wrath, and in Your protection from Your punishment. I seek refuge with You from You. I cannot praise You enough, and You are as You have praised Yourself).”
18 When he gave salaam at the end of witr, he said: Subhaan il-Malik il-Quddoos, subhaan il-Malik il-Quddoos, subhaan il-Malik il-Quddoos (Glory be to the Sovereign, the Most Holy), elongating the syllables, and raising his voice the third time.
Two rak’ahs after witr
19 A person may pray two rak’ahs after witr if he wishes; because it is proven that the Prophet (peace and blessings of Allah be upon him) did this. Indeed, he said, “This traveling is exhausting and difficult, so after any one of you prays witr, let him pray two rak’ahs. If he wakes up, this is fine, otherwise these two rak’ahs will be counted for him.
20 It is Sunnah to recite Idha zulzilat al-ard and Qul yaa ayyuhal-kaafiroon in these two rak’ahs.
From Qiyaam Ramadaan by al-Albaani
SOURCE:
Islam Q&A
Amr ibn Murrah al-Juhani said: “A man from Qudaaah came to the Messenger of Allah (peace and blessings of Allah be upon him) and said, ‘O Messenger of Allah! What do you think if I testify that there is no god except Allah, and that you, Muhammad, are His Messenger, and I pray the five daily prayers, and fast in the month (of Ramadan), and pray at night in Ramadan, and pay zakaah?’ The Prophet (peace and blessings of Allah be upon him) said: ‘Whoever dies on that will be among the siddeeqeen (those who tell the truth) and the martyrs.’”
Laylat al-Qadr and its timing
2 The best of its nights is Laylat al-Qadr, because the Prophet (peace and blessings of Allah be upon him) said: “Whoever prays at night during Laylat al-Qadr {and manages to catch it} out of faith and the hope of reward, all his previous sins will be forgiven.”
3 According to the most correct opinion, it is the twenty-seventh night of Ramadan. Most of the ahaadeeth state this, such as the hadeeth of Zurr ibn Hubaysh, who said: “I heard Ubayy ibn Ka’b saying and it was said to him that Abd-Allaah ibn Masood said: ‘Whoever follows the Sunnah will catch Laylat al-Qadr! Ubayy (may Allah be pleased with him) said: ‘May Allah have mercy on him, he did not want people to take it for granted and only stay up to pray on one night. By the One besides Whom there is no other god, it is in Ramadan he was swearing without a doubt and by Allah, I do know which night it is. It is the night in which the Messenger of Allah (peace and blessings of Allah be upon him) commanded us to pray (qiyaam). It is the night the morning of which is the twenty seventh, and the sign of it is that the sun rises on that morning white and without rays.’”
In another report, this was attributed to the Prophet (peace and blessings of Allah be upon him).
(Reported by Muslim and others).
Praying qiyaam in congregation
It is allowed to pray qiyaam in congregation, indeed it is better than praying individually, because this is what the Prophet (peace and blessings of Allah be upon him) did himself and explained its virtues. Abu Dharr (may Allah be pleased with him) said: “We fasted Ramadan with the Messenger of Allah (peace and blessings of Allah be upon him) and he did not lead us in qiyaam at all until there were only seven days left, when he led us in prayer until a third of the night had passed. When there were six days left, he did not lead us in qiyaam. When there were five days left, he led us in prayer until half the night had passed. I said, O Messenger of Allah, I wish that you had continued until the end of the night. He said, ‘If a man prays with the imaam until he finishes, it will be counted as if he prayed the whole night.’ When there were four nights left, he did not lead us in qiyaam. When there were three nights left, he brought together his family, his wives and the people, and led us in qiyaam until we were afraid that we would miss al-falaah. I asked, ‘What is al-falaah? he said, Suhoor. Then he did not lead us in qiyaam for the rest of the month.’”
(Saheeh hadeeth reported by the authors of Sunan).
The reason why the Prophet (peace and blessings of Allah be upon him) did not continually lead the people in praying qiyaam in congregation
5 - The Prophet (peace and blessings of Allah be upon him) did not lead them in qiyaam for the rest of the month because he feared that it would then become obligatory, and they would not be able to do it, as is stated in the hadeeth of Aa’ishah reported in al-Saheehayn and elsewhere. Following the death of the Prophet (peace and blessings of Allah be upon him), that fear was no longer a factor, because Allah had completed the religion. The reason for not praying qiyaam in congregation during Ramadan no longer applied, and the previous ruling, that congregational prayer is something prescribed in Islam, remained in effect. So Umar (may Allah be pleased with him) revived the practice, as is recorded in Saheeh al-Bukhaari and elsewhere.
Women can pray qiyaam in congregation
Women can attend the prayers too, as is stated in the hadeeth of Abu Dharr referred to above. Indeed, it is permissible to appoint an imaam just for them, apart from the imaam of the men. It was proven that when Umar (may Allah be pleased with him) gathered the people to pray qiyaam, he appointed Ubayy ibn Ka’b to lead the men and Sulaymaan ibn Abi Hathmah to lead the women. Arfajah al-Thaqafi said: “Ali ibn Abi Taalib (may Allah be pleased with him) used to command the people to pray during the night in Ramadan, and he would appoint an imaam for the men and an imaam for the women. I was the imaam for the women.”
I say: this is fine in my view so long as the mosque is big enough so that they will not disturb one another.
Number of rak’ahs of qiyaam
7 The number of rak’ahs is eleven, and it is preferable in our opinion not to exceed this number, following the practice of the Messenger of Allah (peace and blessings of Allah be upon him), because he never did more than that in his life. Aa’ishah (may Allah be pleased with her) was asked about how he prayed in Ramadan. She said, “The Messenger of Allah (peace and blessings of Allah be upon him) never prayed more than eleven rak’ahs (of qiyaam), whether during Ramadan or any other time. He would pray four, and don’t ask me how beautiful or how long they were. Then he would pray four, and don’t ask me how beautiful or how long they were. Then he would pray three.”
(Reported by al-Bukhaari, Muslim and others).
8- A person may do less than that, even if it is only one rak’ah of witr, because of the evidence that the Prophet (peace and blessings of Allah be upon him) did this and spoke about it.
With regard to him doing it: Aa’ishah (may Allah be pleased with her) was asked how many rak’ahs the Messenger of Allah (peace and blessings of Allah be upon him) used to pray in witr? She said, “He used to pray four and three, or six and three, or ten and three. He never used to pray less than seven, or more than thirteen.”
(Reported by Abu Dawood, Ahmad and others).
With regard to him speaking about it, he said: “Witr is true, so whoever wishes can pray five, and whoever wishes can pray three, and whoever wishes can pray one.”
Reciting Quran in qiyaam
9 As regards reciting from the Quran during qiyaam, whether in Ramadan or at other times, the Prophet (peace and blessings of Allah be upon him) did not set a limit or state what was too much or too little. His recitation used to vary; sometimes it would be long, at other times short. Sometimes in every rak’ah he would recite the equivalent of Yaa ayyuha’l-muzammil, which is twenty aayaat; sometimes he would recite the equivalent of fifty aayaat. He used to say, “Whoever prays at night and reads one hundred aayaat will not be recorded as one of the negligent.” According to another hadeeth: & #147; “and reads two hundred aayaat will be recorded as one of the devout and sincere believers.”
When he was sick, the Prophet (peace and blessings of Allah be upon him) recited the seven long soorahs in his night prayers, i.e., al-Baqarah, Aal ‘Imraan, al-Nisaa’, al-Maa’idah, al-An’aam, al-A’raaf and al-Tawbah.
In the account of Hudhayfah ibn al-Yamaan praying behind the Prophet (peace and blessings of Allah be upon him), in one rakah he recited al-Baqarah, al-Nisa and Aal ‘Imraan, and he recited them in a slow and measured tone. It is proven with the soundest (most saheeh) of isnaads that when Umar (may Allah be pleased with him) appointed Ubayy ibn Ka’b to lead the people in praying eleven rakahs in Ramadan, Ubayy used to recite aayaat by the hundreds, so that the people behind him would be leaning on sticks because the prayers were so long, and they did not finish until just before Fajr.
It is also reported in a saheeh account that Umar called the readers during Ramadan, and told the fastest of them to recite thirty aayaat, the moderate ones to recite twenty-five aayaat, and the slowest ones to recite twenty aayaat.
However, if a person is praying qiyaam by himself, he can make it as long as he wishes; if others agree with the imaam, he may also make it as long as he wishes. The longer it is, the better, but a person should not go to extremes and spend the whole night in qiyaam, except on rare occasions, following the example of the Prophet (peace and blessings of Allah be upon him) who said: “The best guidance is the guidance of Muhammad.” If a person is praying as an imaam, he should make it only as long as is easy for the people behind him, because the Prophet (peace and blessings of Allah be upon him) said: “If any of you leads the people in prayer, let him make it short, because among them are the young and the old, the weak, and those who have pressing needs. But if he is praying alone, let him make it as long as he likes.”
The timing of qiyaam
10 The time for praying qiyaam is from after Isha until Fajr, because the Prophet (peace and blessings of Allah be upon him) said: “Allah has added one more prayer for you, which is witr, so pray it between Salaat al-‘Isha and Salaat al-Fajr.”
11 Praying at the end of the night is better, for those who can manage it, because the Prophet (peace and blessings of Allah be upon him) said: “Whoever is afraid that he will not get up at the end of the night, let him pray witr at the beginning of the night, but whoever feels that he will be able to get up at the end of the night, let him pray witr at the end of the night, for prayer at the end of the night is witnessed [by the angels], and that is better.”
12 If it is the matter of choosing between praying in congregation at the beginning of the night and praying alone at the end of the night, it is preferable to pray with the jamaa’ah, because that is counted as if one had prayed the whole night through.
This is what the Sahaabah did at the time of Umar (may Allah be pleased with him). Abd al-Rahmaan ibn Abd al-Qaari said: “I went out with Umar ibn al-Khattaab to the mosque one night during Ramadan, and saw the people scattered throughout the mosque, some praying individually, and some praying in small groups. He said, ‘By Allah, I think that if I gathered all of them behind one reader it would be better.’ So he resolved to do that, and he gathered them behind Ubayy ibn Ka’b. Then I went with him on another night, and the people were all praying behind their reader, and Umar said, ‘What a good innovation this is. What they sleep and miss (meaning the latter part of the night) is better than what they are doing, the people used to pray qiyaam at the beginning of the night.”
Zayd ibn Wahb said: “Abd-Allaah used to lead us in prayer in Ramadan, and he used to finish at night.”
13 The Prophet (peace and blessings of Allah be upon him) forbade praying witr as three rak’ahs, and explained this by saying: “Do not make it resemble Salaat al-Maghrib.” Therefore the person who wants to pray three rak’ahs for witr must find a way to make it different (from Maghrib). There are two ways he can do this: either by giving salaam after the first two rak’ahs, which is the best way; or by not sitting after the first two rak’ahs (i.e., praying three rak’ahs non-stop). And Allah knows best.
Recitation during three rak’ahs of witr
14 It is Sunnah to recite Sabbih ismi Rabbika al-‘A’laa in the first rak’ah, Qul Yaa ayyuha’l-Kaafiroon in the second rak’ah, and Qul Huwa Allahu ahad in the third rak’ah. Sometimes Qul a’oodhu bi Rabbi’l-Falaq and Qul a’oodhu bi Rabbi’l-Naas may be added as well.
It was reported in a saheeh report that the Prophet (peace and blessings of Allah be upon him) once recited one hundred aayaat of Soorat al-Nisa in one rak’ah of witr.
Du’aa’ al-Qunoot
15 A person may also humble himself before Allah by reciting the du’aa which the Prophet (peace and blessings of Allaah be upon him) taught to his grandson al-Hasan ibn Ali (may Allah be pleased with him), which is:
Allaahumma’hdinee fiman hadayta wa ‘aafinee fiman ‘aafayta wa tawallanee fiman tawallayta wa baarik lee fimaa a’tayta wa qinee sharra maa qadayt, fa innaka taqdee wa laa yuqdaa ‘alayk. Wa innahu laa yadhillu man waalayta wa laa ya’izzu man ‘aadayt. Tabaarakta Rabbanaa wa ta’aalayt. Laa majaa minka illa ilayk.
(O Allah, guide me along with those whom You have guided, pardon me along with those whom You have pardoned, be an ally to me along with those whom You are an ally to, and bless for me that which You have bestowed. Protect me from the evil You have decreed for verily You decree and none can decree over You. For surety, he whom You show allegiance to is never abased and he whom You take an enemy is never honored and mighty. O our Lord, Blessed and Exalted are You. There is no refuge from You except with You).
Sometimes one may send blessings on the Prophet (peace and blessings of Allah be upon him), and there is nothing wrong with adding other du’aa’s that are known from the Sunnah.
16 There is nothing wrong with reciting Qunoot after rukoo, or with adding curses against the kuffaar, sending blessings on the Prophet (peace and blessings of Allah be upon him) or praying for the Muslims in the second half of Ramadan, because it is proven that the imaam used to do this at the time of Umar (may Allah be pleased with him). At the end of the hadeeth of Abd al-Rahmaan ibn Ubayd al-Qaari mentioned above, it says: “They used to curse the kuffaar in the middle, saying:
‘Allaahumma qaatil al-kafarata alladheena yasuddoona ‘an sabeelik wa yukadhdhiboona rusulak wa laa yu’minoona bi wa’dik. Wa khaalif bayna kalimatihim wa alqi fi quloobihim al-ru’b wa alqi ‘alayhim rijzaka wa ‘adhaabak ilaah al-haqq.
(O Allah, destroy the kuffaar who are trying to prevent people from following Your path, who deny Your Messengers and who do not believe in Your promise (the Day of Judgement). Make them disunited, fill their hearts with terror and send Your wrath and punishment against them, O God of Truth).”
Then he would send blessings on the Prophet (peace and blessings of Allah be upon him), and pray for good for the Muslims as much as he could, and seek forgiveness for the believers.
After he had finished cursing the kuffaar, sending blessings on the Prophet, seeking forgiveness for the believing men and women and asking for his own needs, he would say:
‘Allaahumma iyyaaka na’bud wa laka nusalli wa najud, wa ilayka nas’aa wa nahfud, wa narju rahmataka rabbanaa wa nakhaafu ‘adhaabak al-jadd. Inna ‘adhaabaka liman ‘aadayta mulhaq.
(O Allah, You do we worship, to You do we pray and prostrate, for Your sake we strive and toil. We place our hope in Your Mercy, O our Lord, and we fear Your mighty punishment, for Your punishment will certainly overtake the one whom You have taken as an enemy).” Then he would say ‘Allaahu akbar’ and go down in sujood.
What should be said at the end of witr
17 It is Sunnah to say at the end of witr (before or after the salaam):
“Allaahumma innee a’oodhu bi ridaaka min sakhatika wa bi mu’aafaatika min ‘aqoobatika, wa a’oodhu bika minka. La uhsee thanaa’an ‘alayka, anta kamaa athnayta ‘ala nafsik.
(O Allah, I seek refuge in Your good pleasure from Your wrath, and in Your protection from Your punishment. I seek refuge with You from You. I cannot praise You enough, and You are as You have praised Yourself).”
18 When he gave salaam at the end of witr, he said: Subhaan il-Malik il-Quddoos, subhaan il-Malik il-Quddoos, subhaan il-Malik il-Quddoos (Glory be to the Sovereign, the Most Holy), elongating the syllables, and raising his voice the third time.
Two rak’ahs after witr
19 A person may pray two rak’ahs after witr if he wishes; because it is proven that the Prophet (peace and blessings of Allah be upon him) did this. Indeed, he said, “This traveling is exhausting and difficult, so after any one of you prays witr, let him pray two rak’ahs. If he wakes up, this is fine, otherwise these two rak’ahs will be counted for him.
20 It is Sunnah to recite Idha zulzilat al-ard and Qul yaa ayyuhal-kaafiroon in these two rak’ahs.
From Qiyaam Ramadaan by al-Albaani
SOURCE:
Islam Q&A
Wednesday, August 19, 2009
Uttering the intention to fast out loud is an innovation (bid’ah)
Question:
In India we make the niyah of Saum as "ALLAH HUMMA ASOOMO JADAN LAKA FAGFIRLEE MA KADDAMTU WA MA AKHARTU", I am not sure of the meaning, but is it the right niyah?if yes please explain the meaning or please give me the right niyah proved by Quran and Hadith.
Answer:
Praise be to Allaah.
The Ramadaan fast and other acts of worship are not valid unless accompanied by the proper intention, because the Prophet (peace and blessings of Allaah be upon him) said: “Actions are but by intentions, and everyone shall have but that which he intended…”
(Narrated by al-Bukhaari, 1; Muslim, 1907)
The intention is subject to the condition that it be made at night, before the dawn comes, because the Prophet (peace and blessings of Allaah be upon him) said: “Whoever does not intend to fast before dawn, there is no fast for him.” Narrated by al-Tirmidhi, 730. According to a version narrated by al-Nasaa’i (2334): “Whoever does not intend to fast from the night before, there is no fast for him.” Classed as hasan by al-Albaani in Saheeh al-Tirmidhi, 573. What is meant is that whoever does not intend to fast and resolve to do so from the night before, his fast is not valid.
The intention (niyyah) is an action of the heart. The Muslim should resolve in his heart that he is going to fast tomorrow. It is not prescribed for him to utter it out loud and say, “I intend to fast” or “I will fast tomorrow” or other phrases that have been innovated by some people. The correct intention is when a person resolves in his heart that he is going to fast tomorrow.
Hence Shaykh al-Islam Ibn Taymiyah said in al-Ikhtiyaaraat (p. 191):
If it crosses a person’s mind that he is going to fast tomorrow, then he has made the intention.
The Standing Committee was asked:
How should a person intend to fast Ramadan?
They replied:
The intention is done by resolving to fast. It is essential that the intention to fast Ramadaan be made every night.
Fataawa al-Lajnah al-Daa’imah, 10/246
And Allaah knows best.
Islam Q&A
Fatwa No. 37643
In India we make the niyah of Saum as "ALLAH HUMMA ASOOMO JADAN LAKA FAGFIRLEE MA KADDAMTU WA MA AKHARTU", I am not sure of the meaning, but is it the right niyah?if yes please explain the meaning or please give me the right niyah proved by Quran and Hadith.
Answer:
Praise be to Allaah.
The Ramadaan fast and other acts of worship are not valid unless accompanied by the proper intention, because the Prophet (peace and blessings of Allaah be upon him) said: “Actions are but by intentions, and everyone shall have but that which he intended…”
(Narrated by al-Bukhaari, 1; Muslim, 1907)
The intention is subject to the condition that it be made at night, before the dawn comes, because the Prophet (peace and blessings of Allaah be upon him) said: “Whoever does not intend to fast before dawn, there is no fast for him.” Narrated by al-Tirmidhi, 730. According to a version narrated by al-Nasaa’i (2334): “Whoever does not intend to fast from the night before, there is no fast for him.” Classed as hasan by al-Albaani in Saheeh al-Tirmidhi, 573. What is meant is that whoever does not intend to fast and resolve to do so from the night before, his fast is not valid.
The intention (niyyah) is an action of the heart. The Muslim should resolve in his heart that he is going to fast tomorrow. It is not prescribed for him to utter it out loud and say, “I intend to fast” or “I will fast tomorrow” or other phrases that have been innovated by some people. The correct intention is when a person resolves in his heart that he is going to fast tomorrow.
Hence Shaykh al-Islam Ibn Taymiyah said in al-Ikhtiyaaraat (p. 191):
If it crosses a person’s mind that he is going to fast tomorrow, then he has made the intention.
The Standing Committee was asked:
How should a person intend to fast Ramadan?
They replied:
The intention is done by resolving to fast. It is essential that the intention to fast Ramadaan be made every night.
Fataawa al-Lajnah al-Daa’imah, 10/246
And Allaah knows best.
Islam Q&A
Fatwa No. 37643
Friday, August 14, 2009
Delaying in Making Up Ramadan Fasts
Question:
I did not fast some days in Ramadaan because of my period. This happened a few years ago, and I have not fasted these days until now. What do I have to do?
Praise be to Allaah.
The imams are agreed that whoever does not fast some days of Ramadaan has to make up those days before the next Ramadaan comes.
They quoted as evidence for that the hadeeth narrated by al-Bukhaari (1950) and Muslim (1146) from ‘Aa’ishah (may Allaah be pleased with her) who said: “I used to have fasts that I still owed from Ramadaan, and I could not make them up until Sha’baan, and that was because of the position of the Messenger of Allaah (peace and blessings of Allaah be upon him) [as a husband].”
Al-Haafiz said:
It may be understood from her keenness to fast them in Sha’baan that it is not permissible to delay making up fasts until the next Ramadaan begins.
If a person delays making up fasts until Ramadaan begins, one of the following two scenarios must apply.
1 – The delay is for a reason, such as being sick and the sickness lasting until the following Ramadaan begins. There is no sin on a person for delaying in this case, because he has an excuse, and he only has to make up the days missed. So he should make up the number of days that he did not fast.
2 – There is no reason for the delay, such as when a person was able to make up the fasts but he did not do so before the following Ramadaan began.
This person is sinning by failing to make up the fasts with no excuse. The imams are agreed that he must make up the fasts, but they differed as to whether along with making up the fasts he must also feed one poor person for each day or not.
Maalik, al-Shaafa’i and Ahmad said that he must feed a poor person, and they quoted as evidence for that the reports narrated from some of the Sahaabah such as Abu Hurayrah and Ibn ‘Abbaas (may Allaah be pleased with them).
Imam Abu Haneefah (may Allaah have mercy on him) was of the view that he does not have to feed a poor person as well as making up the fasts.
He quoted as evidence the fact that Allaah commands the one who does not fast in Ramadaan only to make up the missed fasts, and He did not mention feeding a poor person. Allaah says (interpretation of the meaning):
“and whoever is ill or on a journey, the same number [of days which one did not observe Sawm (fasts) must be made up] from other days”
[al-Baqarah 2:185]
This second view was also favoured by Imam al-Bukhaari (may Allaah have mercy on him). He said in his Saheeh:
Ibraaheem (i.e., al-Nakha’i) said: If a person neglects (to make up missed fasts) until the next Ramadaan comes, he should fast the missed days of both months. But he did not think that he has to feed a poor person. There was also a mursal report from Abu Hurayrah and Ibn ‘Abbaas which says that he should also feed a poor person. Then al-Bukhaari said: But Allaah does not mention feeding a poor person, rather He says (interpretation of the meaning):
“…the same number [of days which one did not observe Sawm (fasts) must be made up] from other days”
[al-Baqarah 2:185]
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said, when noting that it is not obligatory to feed a poor person:
With regard to the words of the Sahaabah, their use as evidence is subject to further discussion if it goes against the apparent meaning of the Qur’aan. In this case, saying that it is obligatory to feed a poor person goes against the apparent meaning of the Qur’aan, because Allaah only enjoined making up the same number from other days, and He did not mention more than that. Based on this, we should not oblige the slaves of Allaah to do any more than they need to fulfil their duty. But what was narrated from Ibn ‘Abbaas and Abu Hurayrah may be interpreted as referring to what is mustahabb, not what is obligatory. The correct view with regard to this issue is that a person does not have to do anything more than making up the missed fasts, but he is sinning if he delays doing so.
Al-Sharh al-Mumti’, 6/451.
Based on this, then what is obligatory is to make up the fasts only, but if a person wants to be on the safe side and feed one poor person for each day missed, then that is good.
The woman who asked this question – if she delayed making up the fasts with no excuse, has to repent to Allaah and resolve not to repeat this mistake in the future.
And Allaah is the One Whom we ask to help us to do that which He loves and which pleases Him.
And Allaah knows best.
Islam Q&A
Fatwa No. 26865
I did not fast some days in Ramadaan because of my period. This happened a few years ago, and I have not fasted these days until now. What do I have to do?
Praise be to Allaah.
The imams are agreed that whoever does not fast some days of Ramadaan has to make up those days before the next Ramadaan comes.
They quoted as evidence for that the hadeeth narrated by al-Bukhaari (1950) and Muslim (1146) from ‘Aa’ishah (may Allaah be pleased with her) who said: “I used to have fasts that I still owed from Ramadaan, and I could not make them up until Sha’baan, and that was because of the position of the Messenger of Allaah (peace and blessings of Allaah be upon him) [as a husband].”
Al-Haafiz said:
It may be understood from her keenness to fast them in Sha’baan that it is not permissible to delay making up fasts until the next Ramadaan begins.
If a person delays making up fasts until Ramadaan begins, one of the following two scenarios must apply.
1 – The delay is for a reason, such as being sick and the sickness lasting until the following Ramadaan begins. There is no sin on a person for delaying in this case, because he has an excuse, and he only has to make up the days missed. So he should make up the number of days that he did not fast.
2 – There is no reason for the delay, such as when a person was able to make up the fasts but he did not do so before the following Ramadaan began.
This person is sinning by failing to make up the fasts with no excuse. The imams are agreed that he must make up the fasts, but they differed as to whether along with making up the fasts he must also feed one poor person for each day or not.
Maalik, al-Shaafa’i and Ahmad said that he must feed a poor person, and they quoted as evidence for that the reports narrated from some of the Sahaabah such as Abu Hurayrah and Ibn ‘Abbaas (may Allaah be pleased with them).
Imam Abu Haneefah (may Allaah have mercy on him) was of the view that he does not have to feed a poor person as well as making up the fasts.
He quoted as evidence the fact that Allaah commands the one who does not fast in Ramadaan only to make up the missed fasts, and He did not mention feeding a poor person. Allaah says (interpretation of the meaning):
“and whoever is ill or on a journey, the same number [of days which one did not observe Sawm (fasts) must be made up] from other days”
[al-Baqarah 2:185]
This second view was also favoured by Imam al-Bukhaari (may Allaah have mercy on him). He said in his Saheeh:
Ibraaheem (i.e., al-Nakha’i) said: If a person neglects (to make up missed fasts) until the next Ramadaan comes, he should fast the missed days of both months. But he did not think that he has to feed a poor person. There was also a mursal report from Abu Hurayrah and Ibn ‘Abbaas which says that he should also feed a poor person. Then al-Bukhaari said: But Allaah does not mention feeding a poor person, rather He says (interpretation of the meaning):
“…the same number [of days which one did not observe Sawm (fasts) must be made up] from other days”
[al-Baqarah 2:185]
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said, when noting that it is not obligatory to feed a poor person:
With regard to the words of the Sahaabah, their use as evidence is subject to further discussion if it goes against the apparent meaning of the Qur’aan. In this case, saying that it is obligatory to feed a poor person goes against the apparent meaning of the Qur’aan, because Allaah only enjoined making up the same number from other days, and He did not mention more than that. Based on this, we should not oblige the slaves of Allaah to do any more than they need to fulfil their duty. But what was narrated from Ibn ‘Abbaas and Abu Hurayrah may be interpreted as referring to what is mustahabb, not what is obligatory. The correct view with regard to this issue is that a person does not have to do anything more than making up the missed fasts, but he is sinning if he delays doing so.
Al-Sharh al-Mumti’, 6/451.
Based on this, then what is obligatory is to make up the fasts only, but if a person wants to be on the safe side and feed one poor person for each day missed, then that is good.
The woman who asked this question – if she delayed making up the fasts with no excuse, has to repent to Allaah and resolve not to repeat this mistake in the future.
And Allaah is the One Whom we ask to help us to do that which He loves and which pleases Him.
And Allaah knows best.
Islam Q&A
Fatwa No. 26865
Monday, August 10, 2009
The Month of Ramadan is the Best of Months
This month is superior to others in four things:
1. In it there is the best night of the year, which is Laylat al-Qadr. Allah says:
“Verily, We have sent it (this Qur’aan) down in the Night of Al Qadr (Decree).
And what will make you know what the Night of Al Qadr (Decree) is?
The Night of Al Qadr (Decree) is better than a thousand months (i.e. worshipping Allah in that night is better than worshipping Him a thousand months, i.e. 83 years and 4 months).
Therein descend the angels and the Rooh [Jibreel (Gabriel)] by Allah’s Permission with all Decrees, (All that night), there is peace (and goodness from Allah to His believing slaves) until the appearance of dawn”
[al-Qadar 97:1-5]
So worship on this night is better than worshipping for a thousand months.
In this month was revealed the best of Books to the best of the Prophets (peace be upon them). Allah says:
“The month of Ramadan in which was revealed the Quran, a guidance for mankind and clear proofs for the guidance and the criterion (between right and wrong)”
[al-Baqarah 2:185]
In this month the gates of Paradise are opened and the gates of Hell are shut, and the devils are chained up.
It was narrated from Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah (peace and blessings of Allah be upon him) said:
“When Ramadan comes, the gates of Paradise are opened and the gates of Hell are closed, and the devils are put in chains.”
If it is asked, how come we see many evil actions and sins committed in Ramadan, for if the devils are chained up that would not happen?
The answer is that evil actions become less for those who observe the conditions and etiquette of fasting;
or that the ones who are chained up are some of the devils – namely the rebellious ones – not all of them;
or that what is meant is that evil is reduced in Ramadan, which is a proven fact. If evil happens at this time, it is still less than at other times. Even if all of them (the devils) are chained up, that does not necessarily mean that no evil or sin will happen, because there are other causes of that besides the devils, such as evil souls, bad habits and the devils among mankind.
Al-Fath, 4/145
There are many kinds of worship in Ramadan, some of which are not done at other times, such as fasting, praying qiyaam, feeding the poor, i’tikaaf, sadaqah, and reading Qur’aan.
I ask Allaah, the Exalted, the Almighty, to help us all to do that and to help us to fast and pray qiyaam, and to do acts of worship and to avoid doing evil. Praise be to Allaah, the Lord of the Worlds.
Islam Q&A
Fatwa no. 12468
1. In it there is the best night of the year, which is Laylat al-Qadr. Allah says:
“Verily, We have sent it (this Qur’aan) down in the Night of Al Qadr (Decree).
And what will make you know what the Night of Al Qadr (Decree) is?
The Night of Al Qadr (Decree) is better than a thousand months (i.e. worshipping Allah in that night is better than worshipping Him a thousand months, i.e. 83 years and 4 months).
Therein descend the angels and the Rooh [Jibreel (Gabriel)] by Allah’s Permission with all Decrees, (All that night), there is peace (and goodness from Allah to His believing slaves) until the appearance of dawn”
[al-Qadar 97:1-5]
So worship on this night is better than worshipping for a thousand months.
In this month was revealed the best of Books to the best of the Prophets (peace be upon them). Allah says:
“The month of Ramadan in which was revealed the Quran, a guidance for mankind and clear proofs for the guidance and the criterion (between right and wrong)”
[al-Baqarah 2:185]
In this month the gates of Paradise are opened and the gates of Hell are shut, and the devils are chained up.
It was narrated from Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah (peace and blessings of Allah be upon him) said:
“When Ramadan comes, the gates of Paradise are opened and the gates of Hell are closed, and the devils are put in chains.”
If it is asked, how come we see many evil actions and sins committed in Ramadan, for if the devils are chained up that would not happen?
The answer is that evil actions become less for those who observe the conditions and etiquette of fasting;
or that the ones who are chained up are some of the devils – namely the rebellious ones – not all of them;
or that what is meant is that evil is reduced in Ramadan, which is a proven fact. If evil happens at this time, it is still less than at other times. Even if all of them (the devils) are chained up, that does not necessarily mean that no evil or sin will happen, because there are other causes of that besides the devils, such as evil souls, bad habits and the devils among mankind.
Al-Fath, 4/145
There are many kinds of worship in Ramadan, some of which are not done at other times, such as fasting, praying qiyaam, feeding the poor, i’tikaaf, sadaqah, and reading Qur’aan.
I ask Allaah, the Exalted, the Almighty, to help us all to do that and to help us to fast and pray qiyaam, and to do acts of worship and to avoid doing evil. Praise be to Allaah, the Lord of the Worlds.
Islam Q&A
Fatwa no. 12468
The Muslim in Ramadan
Allah says:
“The month of Ramadan in which was revealed the Quran, a guidance for mankind and clear proofs for the guidance and the criterion (between right and wrong). So whoever of you sights (the crescent on the first night of) the month (of Ramadan i.e. is present at his home), he must observe Sawm (fasts) that month, and whoever is ill or on a journey, the same number [of days which one did not observe Sawm (fasts) must be made up] from other days. Allah intends for you ease, and He does not want to make things difficult for you. (He wants that you) must complete the same number (of days), and that you must magnify Allah [i.e. to say Takbeer (Allahu Akbar: Allah is the Most Great)] for having guided you so that you may be grateful to Him.”
[al-Baqarah 2:185]
This blessed month is a great opportunity for goodness, barakah (blessing), worship and obedience towards Allah.
It is a great month, a noble season, a month in which hasanaat (rewards for good deeds) are multiplied and in which committing sayi’aat (bad deeds) is more serious than at other times. The gates of Paradise are opened and the gates of Hell are shut, and the sinners’ repentance to Allah is accepted. It is a month whose beginning is mercy, its middle is forgiveness and its end is redemption from the Fire.
So give thanks to Allah for the season of goodness and blessing that He has bestowed upon you and for the means of bounty and various kinds of great blessings for which He has singled you out. Make the most of this blessed time by filling it with acts of worship and forsaking haraam things, so that you may attain a good life in this world and happiness after death.
How can we prepare for Ramadan?
We can prepare for Ramadan by looking at ourselves and recognizing our weakness in living up to the Shahaadatayn, or our weakness in fulfilling our duties, or our weakness in not keeping away from the desires and doubts that we may have fallen into…
Improve yourself in doing acts of worship such as praying in congregation, remembering Allah (dhikr), paying attention to the rights of neighbours, relatives and the Muslims, spreading the greeting of salaam, enjoining what is good and forbidding what is evil, urging one another to follow the truth and be patient and steadfast in doing so, being patient in avoiding evil actions and in doing good deeds, and accepting the decree of Allah with patience.
Do not only avoid great sins but also beware of small sins, whether it is a sin of the eye, by looking at that which Allah has forbidden; or by listening to music; or by walking to things of which Allah does not approve; or by using one's hands to strike in a manner with which Allah is not pleased; or by consuming things that Allah has forbidden such as riba (usury) and bribes, or any other means of consuming people’s wealth unlawfully.
“The month of Ramadan in which was revealed the Quran, a guidance for mankind and clear proofs for the guidance and the criterion (between right and wrong). So whoever of you sights (the crescent on the first night of) the month (of Ramadan i.e. is present at his home), he must observe Sawm (fasts) that month, and whoever is ill or on a journey, the same number [of days which one did not observe Sawm (fasts) must be made up] from other days. Allah intends for you ease, and He does not want to make things difficult for you. (He wants that you) must complete the same number (of days), and that you must magnify Allah [i.e. to say Takbeer (Allahu Akbar: Allah is the Most Great)] for having guided you so that you may be grateful to Him.”
[al-Baqarah 2:185]
This blessed month is a great opportunity for goodness, barakah (blessing), worship and obedience towards Allah.
It is a great month, a noble season, a month in which hasanaat (rewards for good deeds) are multiplied and in which committing sayi’aat (bad deeds) is more serious than at other times. The gates of Paradise are opened and the gates of Hell are shut, and the sinners’ repentance to Allah is accepted. It is a month whose beginning is mercy, its middle is forgiveness and its end is redemption from the Fire.
So give thanks to Allah for the season of goodness and blessing that He has bestowed upon you and for the means of bounty and various kinds of great blessings for which He has singled you out. Make the most of this blessed time by filling it with acts of worship and forsaking haraam things, so that you may attain a good life in this world and happiness after death.
How can we prepare for Ramadan?
We can prepare for Ramadan by looking at ourselves and recognizing our weakness in living up to the Shahaadatayn, or our weakness in fulfilling our duties, or our weakness in not keeping away from the desires and doubts that we may have fallen into…
Improve yourself in doing acts of worship such as praying in congregation, remembering Allah (dhikr), paying attention to the rights of neighbours, relatives and the Muslims, spreading the greeting of salaam, enjoining what is good and forbidding what is evil, urging one another to follow the truth and be patient and steadfast in doing so, being patient in avoiding evil actions and in doing good deeds, and accepting the decree of Allah with patience.
Do not only avoid great sins but also beware of small sins, whether it is a sin of the eye, by looking at that which Allah has forbidden; or by listening to music; or by walking to things of which Allah does not approve; or by using one's hands to strike in a manner with which Allah is not pleased; or by consuming things that Allah has forbidden such as riba (usury) and bribes, or any other means of consuming people’s wealth unlawfully.
We should never forget that Allah stretches forth His hand during the day to accept the repentance of those who sinned at night, and He stretches forth His hand at night to accept the repentance of those who sinned during the day. Allah says:
“And whoever does evil or wrongs himself but afterwards seeks Allah’s forgiveness, he will find Allah Oft Forgiving, Most Merciful”
“And whoever does evil or wrongs himself but afterwards seeks Allah’s forgiveness, he will find Allah Oft Forgiving, Most Merciful”
[al-Nisa’ 4:110]
Repenting and seeking forgiveness, this is how we should welcome Ramadan. “The smart man is the one who takes stock of himself and struggle to do that which will help him after death, and the helpless one is the one who follows his own ideas and desires and engages in wishful thinking, (assuming that Allah will forgive him regardless of what he does and that he does not need to strive to good deeds).
The month of Ramadan is the month of great gains and profits. The smart trader is the one who makes the most of special occasions to increase his profits. So make the most of this month by doing lots of acts of worship, praying a great deal, reading Quran, forgiving people, being kind to others and giving charity to the poor.
So, O slaves of Allah, be among the people of good, following the path of your righteous descendants who were guided by the Sunnah of your Prophet (peace and blessings of Allah be upon him), so that we may end Ramadan with our sins forgiven and our righteous deeds accepted.
Ramadan is the best of months.
Islam Q&A, Fatwa no. 12468
Repenting and seeking forgiveness, this is how we should welcome Ramadan. “The smart man is the one who takes stock of himself and struggle to do that which will help him after death, and the helpless one is the one who follows his own ideas and desires and engages in wishful thinking, (assuming that Allah will forgive him regardless of what he does and that he does not need to strive to good deeds).
The month of Ramadan is the month of great gains and profits. The smart trader is the one who makes the most of special occasions to increase his profits. So make the most of this month by doing lots of acts of worship, praying a great deal, reading Quran, forgiving people, being kind to others and giving charity to the poor.
So, O slaves of Allah, be among the people of good, following the path of your righteous descendants who were guided by the Sunnah of your Prophet (peace and blessings of Allah be upon him), so that we may end Ramadan with our sins forgiven and our righteous deeds accepted.
Ramadan is the best of months.
Islam Q&A, Fatwa no. 12468
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