The Last 10 days of Ramadhan

How to take full advantage and benefit from the last part of Ramadan?

Though all parts of Ramadan are full of blessings and rewards, its last ten days hold a special status reflected in the recommendations and practices of the Messenger of Allah, salla Allahu alaihi wa sallam, and his companions. I will focus here on three major practices of the Prophet, salla Allahu alaihi wa sallam, and his companions during these days.

1-Praying in the last ten nights of Ramadan

Al-Bukhari and Muslim record from 'Aishah that during the last ten days of Ramadan, the Messenger of Allah would wake his wives up during the night and then remain apart from them (that is, being busy in acts of worship). A narration in Muslim states: "He would strive [to do acts of worship] during the last ten days of Ramadan more than he would at any other time."

Aisha reported that With the start of the last ten days of Ramadan, the Prophet used to tighten his waist belt (i.e. work hard) and used to pray all the night, and used to keep his family awake for the prayers. [Bukhari]

2-Performing I`tikaf in the Masjid (seclusion in the Mosque)

Before going to the essential of this last section, let us stop by one of the great Imam of ahl Assunnah wal jama`ah, one of the greatest revivers of the Da`wah and the methodology of the Salaf, Shaikhul-Islam Shamsuddeen Ibn Qayyim al-Jawziyyah who will give us a brain storming admonition.

He says (rahimahu Allah) in Zaad al Ma`aad fi hadyi khairi al `ibaab:

"Since the hearts' rectitude and firmness upon the path towards Allah the Most High, rests upon directing it solely upon Allaah and causing it to turn and give all its attention to Allaah the Most High. Since the disorder of the heart cannot be rectified except by turning to Allaah the Most High, and its disorder will be increased by eating and drinking too much, mixing with the people excessively, speaking profusely and sleeping too much. These will cause it to wander into every valley, and cut it off from its path to Allah, weaken it, divert it or put a halt to it.

From the Mercy of the Mighty and Most Merciful is that He has prescribed for them fasting , which will cut off the excesses of eating and drinking, and empties the hear of its desires which divert it on its journey to Allah the Most High. He prescribed it in due proportion as will be appropriate and will benefit the servant, with regard to this world and the Hereafter, and does not harm him, nor damage what is beneficial for him.

He also prescribed i`tikaf for them, by which is intended that the heart is fully occupied with Allah, the Most High, concentrated upon Him alone, and cut off from preoccupation with the creation. Rather it is engrossed with Him alone, the One free of all defects, such that remembering Him, loving Him and turning to Him takes the place of all anxieties of the heart and its suggestions, such that he is able to overcome them. Thus all his concerns are for Him. His thoughts are all of remembrance of Him, and thinking of how to attain His Pleasure and what will cause nearness to Him. This leads him to feel contented with Allah instead of the people, so that prepares him for being at peace with Him alone on the day of loneliness in the grave, when there is no one else to give comfort, nor anyone to grant solace except Him. So this is the greater goal of I'tikaf"

The book Zaad al Ma`aad as well as all other books of Ibn al-Qayyim are just peaces of art that every Muslim should read. Al-hamdu lillah there is a great effort among the followers and revivers of the methodology of the Salaf in translating these books into English. Some of them or part of them are already available. You may want to contact the bookstore of al-Qur'an was-Sunnah Society of North America [USA] or al-Hidaya Publishing in UK.

I`tikaf is the seclusion and staying in the mosque with the intention of becoming closer to Allah. This was the practise of the Prophet, salla Allahu alaihi wa sallam, during the last ten days of Ramadan especially. He would do it during other months as well.

'Aisha reported that the Messenger of Allah, salla Allahu alaihi wa sallam, used to practice I`tikaf in the last ten nights of Ramadan and used to say, "Look for the Night of Qadr in the last ten nights of the month of Ramadan" [Bukhari]

Abu Hurairah, radiyallahu 'anhu said: "Allah's Messenger, salla Allahu alaihi wa sallam, used to perform i`tikaf for ten days every Ramadan, then when it was the year in which he was taken (died), he performed I`tikaf for twenty days. [Bukhari]

'Aisha reported that the Prophet,salla Allahu alaihi wa sallam, used to practice I`tikaf in the last ten days of Ramadan till he died and then his wives used to practice I`tikaf after him. [Bukhari]

`Aishah radhiya Allahu `anha also reported that the Prophet, salla Allahu alaihi wa sallam, "Used to perform i'tikaf in the last ten days of Ramadan until Allah the Mighty and Majestic, took him. [Bukhari and Muslim]

Al-Bukhari records from Abu Said that the Prophet (S) said: "Whoever makes I`tikaf with me is to make I'tikaf during the last ten [nights]."

This Sunnah of the Prophet, salla Allahu alaihi wa sallam, has been abandoned by many Muslims and it is worth reviving it in this era.

Sayyid Sabiq says in Fiqhus-Sunnah:

The sunnah or preferred i`tikaf has no specific time limit. It can be fulfilled by staying in the mosque with the intention of making i`tikaf for a long or short time. The reward will be according to how long one stays in the mosque. If one leaves the mosque and then returns, he should renew his intention to perform itikaf.

Ya'la ibn Umayyah said: "I secluded myself in the mosque for some time for I`tikaf." 'Ata told him: "That is I`tikaf, as long as you secluded yourself there."

One who is performing Sunnah (like in Ramadan) i'tikaf (i.e. not the obligatory one that is made after a vow) may end his i`tikaf at any time, even if it is before the period he intended to stay.

'Aishah related that if the Prophet intended to make itikaf, he would pray the morning prayer and begin it. One time he wanted to make i`tikaf during the last ten nights of Ramadan, and he ordered his tent to be set up. Aishah reported: "When I saw that, I ordered my tent to be set up, and some of the Prophet's wives followed suit. When he [the Prophet] prayed the morning prayer, he saw all of the tents, and said: "What is this?" They said: "We are seeking obedience [to Allah and His Messenger]." Then he ordered his tent and those of his wives to be taken down, and he delayed his i`tikaf to the first ten days [of Shawwal]."[Bukhari]

The fact that the Messenger of Allah ordered [his and] his wives' tents to be struck down and [he himself left and] asked them to leave the i`tikaf after they have made the intention for it shows that they discarded the i`tikaf after they had begun it. ([] in this small paragraph are some additional comments to clarify things).

It is preferred for the one who is making I`tikaf to perform many supererogatory acts of worship and to occupy himself with prayers, reciting the Qur'an, glorifying and praising Allah, extolling His oneness and His greatness, asking His forgiveness, sending salutations on the Prophet, upon whom be peace, and supplicating Allah - that is, all actions that bring one closer to Allah. Included among these actions is studying and reading books of tafsir and hadith, books on the lives of the Prophets, upon whom be peace, books of fiqh, and so on. It is also preferred to set up a small tent in the courtyard of the mosque as the Prophet did.

Permissible Acts for the Mu`takif (the person performing I`tikaf)

The following acts are permissible for one who is making I'tikaf

(1) The Person may leave his place of I`tikaf to bid farewell to his wife and a Woman can visit her husband who is in I`tikaf}

Safiyyah, radhiya Allahu `anha said: The prophet salla Allahu alaihi wa sallam, was making i`tikaf [in the last ten nights of Ramadan], so I came to visit him at night [and his wives were with him and then departed]. I talked with him for a while, then I stood up to leave, [so he said:"Do not hurry for I will accompany you",. He stood along with me to accompany me back -and her dwelling was in the house of Usaamah Ibn Zayd [until when he came to the door of the mosque near the door of Umm Salamah], two men of the Ansaar were passing by, when they saw the Prophet, salla Allahu alaihi wa sallam, they hastened by, so the Prophet, salla Allahu alaihi wa sallam, said : "Be at your ease for she is Safiyyah bintu Huyayy." So they said:" 'SubhanAllah, O Messenger of Allah! [we did not have any doubt about you].' He said: "Indeed Shaytan circulates in the son of Adam just as blood circulates, and I feared that he would insert an evil thought" -or he said : "something - into your hearts" [Bukhari and Muslim, and additional narrations from Abu Dawud]

(2) Combing and cutting one's hair, clipping one's nails, cleaning one's body, wearing nice clothes or wearing perfume are all permissible. 'Aishah reported: "The Prophet was Performing itikaf and he would put his head out through the opening to my room and I would clean [or comb in one narration] his hair. I was menstruating at the time." [al-Bukhari, Muslim, and Abu Dawud].

(3) The person may go out for some need that he must perform. 'Aishah reported: "When the Prophet Performed I`tikaf, he brought his head close to me so I could comb his hair, and he would not enter the house except to fulfill the needs a person has." [al-Bukhari, and Muslim].

Ibn al-Mundhir says: "The scholars agree that the one who performs itikaf may leave the mosque in order to answer the call of nature, for this is something that he personally must perform, and he cannot do it in the mosque. Also, if he needs to eat or drink and there is no one to bring him his food, he may leave to get it. If one needs to vomit, he may leave the mosque to do so. For anything that he must do but cannot do in the mosque, he can leave it, and such acts will not void his itikaf, even if they take a long time. Examples of these types of acts would include washing one's self from sexual defilement and cleaning his body or clothes from impurities."

(4) The person may eat, drink, and sleep in the mosque, and he should also keep it clean.

Actions that Nullify the I`tikaf

If a person performs one of the following acts, his I`tikaf will be nullified:

(1) Intentionally leaving the mosque without any need to do so, even if it is for just a short time. In such a case, one would not be staying in the mosque, which is one of the principles of I`tikaf.

(2) Abandoning belief in Islam, as this would nullify all acts of worship. If you ascribe a partner to Allah, your work will fail and you will be among the losers.

(3) Losing one's reason due to insanity or drunkenness, or the onset of menstruation or post-childbirth bleeding, all of which disqualifies a person for itikaf.

(4) Sexual intercourse. Allah says [in meaning]: "But do not associate with your wives while you are in seclusion (I`tikaf) in the mosques. Those are Limits (set by) Allah. Approach not nigh thereto. Thus does Allah make clear His Signs to men: that they may learn self-restraint. [al-Baqara; 2:187]

I`tikaf is not restricted to men only, women also can do it:

'Aisha (the wife of the Prophet) reported that the Prophet, salla Allahu alaihi wa sallam, used to practice I`tikaf in the last ten days of Ramadan till he died and then his wives used to practice I`tikaf after him.[Bukhari]

Dear Sister! when reading this do not forget the modesty and the Hijab of the wife of the Prophet (S) that you should observe if you intend to perform I`tikaf.

3-Seeking Laylatul-Qadr (the Night of Decree)

It is the greatest night of the year like the Day of `Arafah is the greatest day of the year. It is a night about which Allah reveled a full Surah, Suratul-Qadr [97:1-5] and the 3rd to the 6th verses of Surat ad-Dukhan [44:3-6]

It is the night when the Qur'an was reveled.

It is the night when the Message (the Final and seal of all messages) sent to Mohammad, salla Allahu alaihi wa sallam, started

It is the night when the light, that would illuminate mankind to the end of life, started

It is the night when every matter of ordainment is decreed

Allah says in what can be translated as:

"Verily! We have sent it (this Qur'aan) down in the Night of Decree (Lailatul-Qadr). And what will make you know what the Night of Decree is? The Night of Decree is better than a thousand months. Therein descend the angels and the Rooh (ie. Jibreel [Gabriel]) by Allaah's Permission with all Decrees, Peace! until the appearance of dawn." [97:1-5]

and in Surat ad-Dukhan:

"We sent it (this Qur'aan) down on a blessed Night. Verily, We are ever warning (mankind of Our Torment). Therein (that Night) is decreed every matter of ordainment. Amran (i.e. a command or this Qur'aan or His Decree of every matter) from Us. Verily, We are ever sending (the Messenger). (As) a Mercy from your Lord. Verily! He is the All-Hearer, the All-Knower. [44:3-6]

A person who misses Laylatul-Qadr is really a deprived person!

Abu Hurairah reported that the Prophet, salla Allahu alaihi wa sallam, said " The blessed month has come to you. Allah has made fasting during it obligatory upon you. During it the gates to Paradise are opened and the gates of Hellfire are locked, and the devils are chained. There is a night [during this month] which is better than a thousand months. Whoever is deprived of its good is really deprived [of something great]. [Ahmad, an-Nisa'i and al-Bayhaqi]

One who misses this blessed night then he has missed much good for no one misses it except one from whom it is withheld. Therefore it is recommended that the Muslim who is eager to be obedient to Allaah should stand in Prayer during this night out of Eemaan and hoping for the great reward, since if he does this, Allaah will forgive his previous sins (1).

What happens to the person who witnesses Laylatul-Qadr? and what should one do?

Abu Hurairah Radhiya Allahu `anhu reported that the Messenger of Allah, salla Allahu alaihi wa sallam, said : "Whoever stands (in prayer) in Lailatul-Qadr out of Eemaan (faith and sincerity) and seeking reward then his previous sins are forgiven". [Bukhari]

It is recommended to supplicate a lot during this night, it is reported from our mother 'Aishah radhiya Allahu `anha, that she said: "O Messenger of Allah! What if I knew which night Lailatul-Qadr was, then what should I say in it?" He said.- "Say.- (Allahumma innaka 'affuwwun tuhibbul 'afwa fa'fu 'annee.)

"O Allaah You are The One Who pardons greatly, and loves to pardon, so pardon me.". [at-Tirmithi and Ibn Majah with a Sahih Isnad]

When is Laylatul-Qadr?

It is preferred to seek this night during the last ten odd nights of Ramadan, as the Prophet salla Allahu alaihi wa sallam,, strove his best in seeking it during that time. We have already mentioned that the Prophet would stay up during the last ten nights, would wake his wives, and then would remain apart from them to worship.

Ibn Abbas reported that the Prophet,salla Allahu alaihi wa sallam, said, "Look for the Night of Qadr in the last ten nights of Ramadan ,' on the night when nine or seven or five nights remain out of the last ten nights of Ramadan (i.e. 21, 23, 25, respectively)." [Bukhari]

`Aishah radhiya Allahu `anha said: "Allah's Messenger used to practice I`itikaf in the last ten nights and say: 'Seek out Lailatul-Qadr in the (odd nights) of the last ten of Ramadan." [Bukhari and Muslim]

However if the servant is too weak or unable, then he should at least not let the last seven pass him by, due to what is reported from Ibn 'Umar, who said: Allah's Messenger said: "Seek it in the last ten, and if one of you is too weak or unable then let him not allow that to make him miss the final seven.' [Bukhari and Muslim]

This explains his saying: "I see that your dreams are in agreement (that it is in the last seven) so he who wishes to seek it out then let him seek it in the last seven.' [Bukhari and Muslim]

It is known from the Sunnah, that knowledge of the exact night upon which Lailatul-Qadr falls was taken up because the people argued, 'Ubaadah ibn as- Saamit, radiyalloahu 'anhu, said: The Prophet came out intending to tell us about Lailatul-Qadr, however two men were arguing and he said: "I come out to inform you about Lailatul-Qadr but so and so, and, so and so were arguing, so it was raised up, and perhaps that is better for you, so seek it on the (twenty) ninth and the (twenty) seventh and the (twenty) fifth.'[Bukhari]

Some of the ahadeeth indicate that Lailatul-Qadr is in the last ten nights, while others indicate that it is in the odd nights of the last ten, so the first are general and the second more particular, and the particular has to be given priority over the general. Other ahadeeth state that it is in the last seven - and these are restricted by mention of one who is too weak or unable. So there is no confusion, all the ahadeeth agree and are not contradictory.

In conclusion: The Muslim should seek out Lailatui-Qadr in the odd nights of the last ten: the night of the twenty-first, the twenty-third, the twenty-fifth, the twenty-seventh and the twenty-ninth. If he is too weak or unable to seek it out in all the odd nights, then let him seek it out in the odd nights of the of seven: the night of the twenty-fifth, the twenty-seventh and the twenty-ninth And Allah knows best. (1)

What are the signs of laylatul-Qadr?

Allaah's Messenger , salla Allahu alaihi wa sallam, described the morning after Lailatul-Qadr, so that the Muslim may know which day it is. From Ubayy, radhiya Allahu 'anhu, who said: that he, salla Allahu alaihi wa sallam, said: "On the morning following Lailatui-Qadr the sun rises not having any rays, as if it were a brass dish, until it rises up."[Muslim, Abu Dawud, Tirmithi and Ibn Majah]

Abu Hurairah, radhiya Allahu 'anhu, said : "We were discussing Lailatul-Qadr in the presence of Allah's Messenger so he said : 'Which of you remembers [the night] when the moon arose and was like half a plate?... [Muslim]

Ibn 'Abbaas, radhiya Allahu 'anhuma, said: Allaah's Messenger, salla Allahu alaihi wa sallam, said: "Lailatul-Qadr is calm and pleasant, neither hot nor cold, the sun arises on its morning being feeble and red." [at-Tayaalisee, Ibn Khuzaimah and al-Bazzaar with a Hasan Isnad]

We pray to Allah All Mighty Most Merciful to bless us this Ramadan by witnessing Laylatul-Qadr

Ramadan Generosity Drive

DateDrive of Ramadan 1429/Sep 2008

Show Allah your generosity.

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Etiquettes of Charity

Giving money to the poor is an emblem of Islam and a sunna of the Prophet Muhammad (Allah bless him and give him peace). He was never asked for anything, except that he gave it, and he would give without fearing poverty. People said that he was more generous than the “sent wind” that brings the rain clouds.

Every wealthy adult Muslim must give 2.5% of his or her wealth in charity every year. Allah says: "O you who believe! Spend out of what We have given you" (2:254). This is the least charity a Muslim must give every year.

To benefit from the charity you give it is important to keep certain things in mind that will lead to good in this world the next.

Giving in secret

Allah says, "If you give alms openly, it is well, and if you hide it and give it to the poor, it is better for you" (Qur'an 2:271).

For a Muslim, charity is given to stave off miserliness and to draw nearer to Allah, if instead the donor seeks fame, then the act of charity becomes worthless.

Giving in secret is often better for the donor since it protects against insincerity, and it is better for the recipient as it maintains his dignity.

Giving openly

Sometimes it is better to give charity publicly, so that others will also do the same. However, you must be on guard against any hypocritical notions.

Another danger of this is offending the dignity of the poor person. It may be hurtful to him to be seen to be needy.

Scholars say that if someone is asking for charity publicly, there is no need to worry about offending him by also giving publicly.

Avoid taunting and hurting

Any good you have earned by giving in charity can be wiped away by taunting and hurting the recipient.

Allah said, "Do not make your charity worthless by taunting and injury." (2: 264)

Taunting is to remind a person of a favor you did to them, while hurting them is making it known to others.

Some scholars say that taunting means to take advantage of a person you donated money to, and hurting them is to make them feel ashamed of their poverty.

Another view is that taunting is to make your charity an excuse for behaving arrogantly.

The cure for this is to remember that giving charity is to give what is due to Allah, as He has made it obligatory to give zakat.

Being humble

It is important to think little of your donation in order to avoid pride which will make your good deed worthless.

Zakat is only a small percentage of your wealth, and to give only this is to be content with giving the bare minimum.

Even if you give more in addition to your zakat, it would be better to look instead at the amount of wealth you are withholding, rather than at what you are giving with pride.

Give of what is good

Charity should be taken from the best of your wealth, and from what is dearest to you. Giving in charity is like giving to Allah Most High, and so only give Him what is good.

Allah says: "Spend (in charity) of the good things that you earn" (Quran 2:267).

If the money you donate has been acquired dishonestly, it cannot be considered a good deed.

Ongoing charity (Sadaqa Jariya)

The best charity is that which continuously benefits people, such as helping to build a school, a clinic, or a water supply system, or helping a poor person start up his own business.

The Messenger of Allah (Allah bless him and give him peace) said: “When a person dies, his works end, except for three: ongoing charity, knowledge that is benefited from, and a righteous child who prays for him.” [Muslim, Tirmidhi]

This means that any good you do that benefits people even after you die will count for you.

The charity of the Companions

The Companions were also known for their immense generosity. According to some exegetes of the Qur'an, Ali ibn Abi Talib and his wife, Fatima al-Zahra fasted for three days and each day they gave all the food they had in charity.

Allah revealed a verse of Qur'an about them "And they feed, for the love of Allah, the poor, the orphan, and the captive." (Qur'an 76:8)

Other Companions, like Ka'b ibn Malik and Sa'd ibn Abi Waqqas would have given all their wealth in charity, except that the Prophet (Allah bless him and give him peace) told them to keep a portion for themselves and families [Bukhari, Muslim]

The allure of hoarding up wealth

Man is attracted to wealth and is always in danger of becoming a miser. Allah says: "Beautified for mankind is love of the joys from women and offspring; and stored-up heaps of gold and silver, and horses branded (with their mark), and cattle and land" (3:14).

There is nothing wrong in being wealthy but it is important to avoid being greedy and miserly. The Messenger of Allah (Allah bless him and give him peace) said: "No doubt this wealth is sweet and green. Blessed is the wealth of a Muslim, from which he gives to the poor, the orphans, and needy travellers [Bukhari, Muslim].

He also said: "This worldly wealth is [like] green and sweet [fruit], and whoever takes it without greed, Allah will bless it for him, but whoever takes it with greed, Allah will not bless it for him, and he will be like the one who eats but is never satisfied" [Bukhari, Muslim].

The Ramadhan Checklist

When starting on a journey, most people like to have a list of items that they will need. Before departure they make sure they have all the items. That is to ensure they do not spoil their trip by forgetting something, or not being well equipped for the trip. A journey is usually exciting, and travellers like to make the most of the opportunity to enjoy themselves.
Ramadhan is a spiritual journey for the believer. For the whole month, he travels to get nearer to Allah. On the way he will pass many obstacles and diversions which may hinder and slow his passage. To make sure that his journey is swift and progressive, he needs many items. Preparing for Ramdhan means to ensure one has the necessary equipment for the journey.

The following are some of the necessary items for a believer's trip towards Allah.

** An Attitude of Anticipation and Enthusiasm

A believer looks forward to the month of Ramadhan. He enjoys the beauty of spirit that Ramadhan begins, the warmth of carrying out the orders of Allah, the hope of achieving His pleasure, and the happiness at being able to obey the commands of Allah. He is happy when the month arrives and sad when it departs.

**Flexible Time and Schedule

Ramadhan requires that we set aside more time than normal for worship and prayers. A believer plans his time in such a way that in Ramadhan he is not overwhelmed by the demands of the world. He lessens work if possible and cuts down on activities which can be put to a halt for a little while. The chance to earn rewards and blessings from Allah in this special time will only last a limited time. Believers must make sure their daily schedules allow maximum benefit of this special time.

**A Qur'an with a good translation

An important part of worship in Ramadhan includes reciting the Qur'an regularly. A Hadith tells us, Ramadhan is the Spring of the Qur'an. Understanding the word of Allah, and pondering over it should be daily activities in this holy month. A believer makes sure he has a copy of the Qur'an which is easy to read, and which has a simple translation which he can understand. If time permits, he should also read the commentary of the Qur'an. It is also important to have the right books for the Duas and A`amaals for this month.

**A Donation to a Worthwhile Charity

Ramadhan is the best time to donate in the way of Allah. To feed the hungry or give to the needy is an act of great reward, especially during the holy month. Before the month of Ramadhan, a believer decides how much he can afford to give, chooses a worthwhile charity and sends his donation. This is a recommended charity, different from the zakatul Fitra which is obligatory for Eid. Hadith tells us that charity cools the anger of Allah and brings down many blessings on the giver. In the month of Ramadhan this rewards is multiplied many times.

** A Determination to Avoid Sins

Fastings is not mere abstinence from food and drink, as we have heard many times. It is also staying away from all sins. While fasting, all the organs of the body fast, and refrain from doing anything which would displease Allah. A believer makes a firm decision to avoid all sins that he commits most often, and plans how he will stay away from them during the month. This conscious preparation of a war against sins is a very necessary item in the baggage of a believer in his journey towards Allah.

**A Desire to Help Others

In his sermon at the approach of the holy month of Ramadhan, the Prophet (s) said: Whoever lightens the work of his workers in this month, Allah will make easy his accounting on the Day of Judgement. This does not only apply to those who have workers working for them. To help and lessen the work of others: parents, siblings, relatives, friends, etc. during the holy month is an act of great virtue. It eases the load of the other person, and brings about kindness and affection. Cooperating and assisting one another is greatly loved by Allah.

These and other similar important items are necessary for a successful journey during the month of Ramadhan. Each believer must try to be prepared as possible, lest the opportunity to redeem himself pass away. It is a great loss for the believer if the whole month of mercy and blessings passes, and he has not been able to achieve forgiveness of his sins, and has not won the pleasure of Allah, and the rewards that He gives so abundantly during Ramadhan. To avoid such a failure, it is necessary to keep a Ramadhan checklist that is regularly updated.

Authentic & UnAuthentic Dua for Iftaar

Praise be to Allaah, we seek His help and His forgiveness. We seek refuge with Allaah from the evil of our own souls and from our bad deeds. Whomsoever Allaah guides will never be led astray, and whomsoever Allaah leaves astray, no one can guide. I bear witness that there is no god but Allaah, and I bear witness that Muhammad is His slave and Messenger.

Regarding the Du`aa' of the fasting person when breaking his fast.

`Umar said: The Messenger of Allaah (peace and blessings of Allaah be upon him) used to say when breaking his fast: "Dhahaba al-zama' wa abtalat al-'urooq wa thabata al-ajr in sha Allaah (Thirst is gone, the veins are moistened and the reward is certain if Allaah wills)." Narrated by Abu Dawood, 2357; al-Daaraqutni, 25. Ibn Hajar said in al-Talkhees al-Habeer (2/202): al-Daaraqutni said, its isnaad is saheeh.

The du`aa' "Allaahumma laka sumtu wa `ala rizqika aftartu (O Allaah, for You have I fasted and by Your provision I have broken my fast)" was narrated by Abu Dawood, 2358. It is a mursal hadeeth so it is da`eef (weak) . Al-Albaani classed it as da`eef in ben dawwad (510)

Saying du`aa' after doing acts of worship is deeply rooted in sharee`ah, such as making du`aa' after praying and after completing the rituals of Hajj. Fasting is not excluded from that in shaa Allaah. Allaah mentioned the verse of du`aa' and encouraged du`aa' among the verses that speak of fasting, as Allaah says (interpretation of the meaning):

{And when My slaves ask you (O Muhammad) concerning Me, then (answer them), I am indeed near (to them by My Knowledge).

I respond to the invocations of the supplicant when he calls on Me (without any mediator or intercessor) .

So let them obey Me and believe in Me, so that they may be led aright.}[al-Baqarah 2:186]

Pointing out the importance of making du`aa' during this month, Shaykh al-Islam Ibn Taymiyah said:

Allaah tells us that He is close to His slaves and responds to the supplication (du`aa') of the one who calls upon Him. Here He is telling us of His Lordship (Ruboobiyyah) over them and that He gives them what they ask for and He responds to their du`aa'. For if they call upon Him that means they believe that He is their Lord! Then He enjoins two things upon them, as He says (interpretation of the meaning):

{So let them obey Me and believe in Me, so that they may be led aright}[al-Baqarah 2:186]


The first is that they should obey His commands to worship Him and seek His help.

The second is that they should believe in His Lordship (ruboobiyyah) and Divinity (uloohiyyah), and that He is their Lord and their God. Hence it is said that response to a person's du`aa' is indicative of the soundness of his belief and the perfection of his obedience, because the verse of du`aa' ends with the words (interpretation of the meaning):

{So let them obey Me and believe in Me, so that they may be led aright}[al-Baqarah 2:186]

Majmoo` al-Fataawa, 14/33.

Is there a du`aa' to be said at the time of sahoor?

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.

With regard to sahoor, there is no specific du`aa' to be said at this time. What is prescribed is to say Bismillah at the beginning and to praise Him when one stops eating, as should be done at every meal.

But the one who delays his sahoor until the last third of the night also catches up with the time of the divine descent, and this is a time when du`aa's are answered.

It was narrated from Abu Hurayrah (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: "Our Lord, may He be blessed and exalted, comes down to the lowest heaven every night when the last third of the night is left, and He says: "Who will call upon Me, that I may answer him? Who will ask of Me, that I may give him? Who will ask Me for forgiveness, that I may forgive him?"" Narrated by al-Bukhaari (1094) and Muslim (758). So he should say du`aa' at this time because it is a time when du`aa' is answered, not because of sahoor.

With regard to the intention, the site thereof is the heart, and it is not prescribed to utter it out loud. Shaykh al-Islam Ibn Taymiyah said: "Whoever thinks in his heart that he will fast tomorrow has formed the intention."

Fasting is not accepted if one doesn’t pray

Is it permissible to fast without praying?

Answer :

Praise be to Allaah. No good deeds will be accepted from one who does not pray – no zakaah, no fasting, no Hajj or anything else.

Al-Bukhaari (520) narrated that Buraydah said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: "Whoever does not pray ‘Asr, his good deeds will be annulled." What is meant by "his good deeds will be annulled" is that they will be rendered invalid and will be of no benefit to him. This hadeeth indicates that Allaah will not accept any good deed from one who does not pray, so the one who does not pray will not benefit at all from his good deeds and no good deed of his will be taken up to Allaah.

It seems from the hadeeth that there are two types of those who do not pray: those who do not pray at all, which annuls all their good deeds, and those who do not offer a particular prayer on a particular day, which annuls the good deeds of that day. So annulment of all good deeds happens to those who forsake all the prayers, and annulment of the good deeds of a particular day happens to the one who omits a particular prayer.

Shaykh Ibn ‘Uthaymeen was asked in Fataawa al-Siyaam (p. 87) about the ruling on the fasting of one who does not pray.

He replied:

The fast of one who does not pray is not valid and is not accepted, because the one who does not pray is a kaafir and an apostate, because Allaah says (interpretation of the meaning):

"But if they repent [by rejecting Shirk (polytheism) and accept Islamic Monotheism], perform As-Salaah (Iqaamat-as-Salaah) and give Zakaah, then they are your brethren in religion"

[al-Tawbah 9:11]

And the Prophet (peace and blessings of Allaah be upon him) said: "Between a man and shirk and kufr stands his giving up prayer." Narrated by Muslim, 82. And he (peace and blessings of Allaah be upon him) said: "The covenant that separates us from them is prayer; whoever gives up prayer is a kaafir." Narrated by al-Tirmidhi, 2621; classed as saheeh by al-Albaani in Saheeh al-Tirmidhi.

This is also the view of most of the Sahaabah, if not their consensus. ‘Abd-Allaah ibn Shaqeeq (may Allaah have mercy on him), who was one of the well-known Taabi’een, said: The companions of the Prophet (peace and blessings of Allaah be upon him) did not think that omitting any action made a person a kaafir, except for prayer. Based on this, if a person fasts but he does not pray, then his fast is rejected and not accepted, and it will not avail him anything before Allaah on the Day of Resurrection. We say to him: Pray then fast, because if you fast but do not pray, then your fast will be rejected, because acts of worship are not accepted from a kaafir.

The Standing Committee (10/140) was asked: if a person is keen to fast in Ramadaan and to pray in Ramadaan only, but he stops praying as soon as Ramadaan is over, does his fasting count?

They replied:

Prayer is one of the pillars of Islam, and it is the most important pillar after the Shahaadatayn. It is an individual obligation (fard ‘ayn), and whoever does not do it because he denies that it is obligatory, or he does not do it because he is careless and lazy, is a kaafir. With regard to those who fast Ramadaan and pray in Ramadaan only, this is trying to cheat Allaah, and unfortunate indeed are those who only acknowledge Allaah in Ramadaan. Their fasting is not valid if they do not pray at times other than Ramadaan, rather this makes them kaafirs in the sense of major kufr (kufr akbar), even if they do not deny that prayer is obligatory, according to the more sound of the two scholarly opinions.

Islam Q&A (www.islam-qa.com)

Ramadan Kareem or Ramadan Mubarak - Sheik Uthaymeen

The following is a summary translation from a post taken from Sahab.net

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

Sheik Uthaymeen: said:

The ruling concerning this is, this phrase “Ramadan Kareem” is not correct, and the only phrase that should be said is “Ramadan Mubarak” or what resembles that. Because Ramadan is not the one that gives such that it can be called generous (Kareem), rather it is only ALLAH the Exalted that put virtue in it and made it a virtuous month and made the time period for performing (the fasting) a pillar from Islam. And it is as though the one who said this thinks that due to the nobility of this month it is permissible to commit sins.

And that is in opposition to what the people of knowledge have said (for they have said) that the sins are multiplied if they are done during virtuous times or noble places so this is the opposite of what this person has pictured. And they have said that it is incumbent upon the person to have Taqwaa of ALLAH the Mighty and Majestic during every time and in every place especially during virtuous times and in noble places. And ALLAH the Mighty and Majestic says “Oh you who believe fasting has been prescribed for you like it was prescribed for those before you that you may obtain Taqwaa.”

So the wisdom behind the obligation of fasting is to gain Taqwaa of ALLAH the Mighty and Majestic by doing what He has ordered and avoiding what He has prohibited. And it has been established that the Prophet peace and blessing be upon him said “Whoever does not abandon falsehood in word and action, then Allah Mighty and Majestic has no need that he should leave his food and drink”. Therefore fasting is worship for ALLAH and cultivation for the soul and a safeguard for it from the prohibitions of ALLAH. And it is not like this one without knowledge has said that due to the nobility of this month and its blessing, sinning is allowed in it.

The More We Learn, We Realise The Less We Know - Imam Shafi

Wallahu’alam

Merit of Suhur (Predawn meal in Ramadan) and the Excellence of Delaying having it till before Dawn

Taken from Riyadh us Saliheen

1229. Anas (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Eat Suhur (predawn meal). Surely, there is a blessing in Suhur.''
[Al-Bukhari and Muslim].

Commentary: This Hadith tells us that Suhur is Masnun (Sunnah of the Prophet (PBUH)), even if one takes a small quantity of food. This meal is blessed and maintains one's energy and vitality during Saum. Against this, if a person goes to sleep after taking his dinner to save himself from the inconvenience of getting up before dawn or takes Suhur early will be, on one side, disobeying Messenger of Allah (PBUH) , while on the other side, he will be feeling hunger and thirst very early and very much as he himself has increased the period of fasting by not taking the Suhur. Subhan Allah! How the weaknesses of man have been taken into account in the teachings of Islam while suitable provision has been provided to overcome them!

1230. Zaid bin Thabit (May Allah be pleased with him) reported: We took Suhur (predawn meal) with the Messenger of Allah (PBUH) and then we stood up for (Fajr) Salat (prayer). It was asked: "How long was the gap between the two?'' He replied: "The time required for the recitation of fifty Ayat.''
[Al-Bukhari and Muslim].

Commentary: We learn from this Hadith that Suhur should be taken towards the end of its timing. This is the Sunnah of the Prophet (PBUH). One should, however, take care that it is done before dawn.

1231. Ibn `Umar (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) had two Mu'adhdhin: Bilal and Ibn Umm Maktum (May Allah be pleased with them). The Messenger of Allah (PBUH) said, "Bilal proclaims Adhan [call to Salat (prayer)] at fag end of night, so eat and drink till Ibn Umm Maktum pronounces Adhan.'' Ibn `Umar (May Allah be pleased with them) added: And the gap between their Adhan was not more than the time spent in one's getting down and the other's climbing (the minaret).
[Al-Bukhari and Muslim].

Commentary: We learn from this Hadith that in the days of the Prophet (PBUH) there used to be two Mu'adhdhin and two Adhan in the morning. The first Adhan was meant to warn the people who were taking the Suhur meals that the time for the Suhur was about to finish and they should make preparation for Fajr prayer. Soon after that there was a second Adhan by another Mu'adhdhin which signified that the time for food was finished and people should attend to Salat. This practice was, however, terminated later so much so that we do not find it even in the times of the Companions of the Prophet (PBUH) and that of At-Tabi`un (the successors of the Prophet's Companions) and Tabi`ut-Tabi`in (the followers of the Successors). In any case, this practice can be revived.

So far, the question of time between the two Adhan is concerned, `Ulama' have stated that after announcing the Adhan, Bilal used to be engaged in prayer, etc., and waited for the daybreak. When the time for the daybreak drew near, he would then come down and inform Ibn Umm Maktum who would then make Wudu', and then proceed to call the Adhan at the beginning of the daybreak. (Ibn Allan).

1232. `Amr bin Al-`As (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "The difference between our observance of Saum (fasting) and that of the people of the Scriptures is Suhur (predawn meal in Ramadan).''
[Muslim].

Commentary: We learn from this Hadith that Suhur is a distinctive mark with which Allah has blessed the Muslim Ummah.

Fasting Soothes The Stomach

By Dr Muhammad Karim Islamabadi

Ramadan fasting has a healing effect on peptic ulcers as it curbs smoking which is recognised as a precipitating factor for the peptic ulcer. The whole gastro-intestinal system takes good rest for the first time in the whole year.

I feel pity for the stomach. I really feel pity for the stomach, intestines and infact the whole gastro-intestinal system. And this is so because the whole year, we never let this system take rest.

Apart from the three main meals, every few minutes, we pour something in our stomach, be it snacks, drinks, fruits or other eatables. None of us ever thinks that the food which we had already sent in before is being digested by the stomach and right when it has reached halfway, we dump some more into it only to disrupt the digestive work previously completed. This of course makes the food stay a longer time in the stomach which may result in dyspepsia, gastritis, irritable bowel syndrome etc.

In contrast, Ramadan is the only period in which our gastro-intestinal system takes good rest as the Muslims observe fasting for the whole month. Digestion is not just the name of churning movements of the stomach and the absorption by the intestines, but it is a huge integrated system involving the nervous system (eg. vagus nerve) as well as hormone secreting glands.

So the whole gastro-intestinal system takes good rest for the first time in the whole year. As digestion begins in the mouth where the salivary glands secrete excessive saliva which carries hormones to act upon the food, the burden on the salivary glands and teeth is reduced in the month of Ramadan. The oesophagus takes rest during fasting as there is no food to require its propelling movements which push the food to the stomach. Similarly, the stomach and the intestines also take good rest as after completing the digestion and absorption of food consumed at Sehri time, they have nothing to do till Iftar time. Even glands like pancreas and gall bladder which secrete hormones also reduce their secretions as there is no food to demand their hormones. Hence, there is substantial reduction in the gastrointestinal hormones like gastric juice, gastrain, gastric inhibitory peptide (GIP), motilin, vascoactive intestinal peptide (VIP),neurotension, enteroglucagon, neuropeptide Y, gallium etc. Lastly, the colon and the liver are also at ease during fasting. In short, Ramadan lifts the heavy burden and strain which we have put on our gastrointestinal system and gives it what can said to be a refreshing annual vacation of 30 days. Now coming to the diagnostic possibilities of Ramadan fasting, a good number of patients who consult physicians with abdominal pain, suffer from peptic ulcers. The peptic ulcer can be gastric or the duodenal type. The occurence of abdominal pain in both gastric and duodenal ulcers is different in relation to the food intake. Duodenal ulcer pain, though variable usually occurs when the stomach is empty and the gastric ulcer creates pain after the food intake.

In normal days, the differentiation of the two entities is difficult to make as people eat frequently, but in Ramadan, an individual undergoes two stages. One during the fasting when his stomach is empty and the other after evening meal when the stomach is full. If the patient complains of abdominal pain while fasting, it will point to the possibility of duodenal ulcer and if the pain occurs after Iftar, then gastric ulcer will be the suspected diagnosis. The peptic ulcer pain is variable and it may not occur in some patients. Similarly, in most of the duodenal ulcer cases, as soon as mild pain starts, the patient eats something due to which the pain disappears and the disease remains undiagnosed. This undiagnosed ulcer may later surface with perforation of the ulcer and haematemesis (vomiting of blood) which has a high mortality. In Ramadan, while fasting, the duodenal ulcer pain is more likely to surface and as there is no provision to relieve the pain with food, the patient may be forced to consult a physician who with the help of endoscopy can easily clinch the diagnosis. While examining the abdomen of a patient who is already fasting, a physician can easily palpate the tenderness as well as feel the oedema around the peptic ulcer region.

Ramadan fasting has a healing effect on peptic ulcers as it curbs smoking which is recognised as a precipitating factor for the peptic ulcer. It also has beneficial effects on inflammatory bowel disease, irritable bowel syndrome, dyspepsia and gastritis.

Last, but not the least, imagine a person who has fasted for more or less 14-15 hours and is now ready to break his fast. His taste buds have taken good rest, so at Iftar, the food is going to taste more pleasant and enjoyable than ever before. This is yet another bounty of Ramadan. Allah's Messenger Prophet Muhammad (saws) says: "There are two pleasures for the fasting person, one at the time of breaking his fast and the other at the time when he will meet his Lord, then he will be pleased because of his fasting.

Ramadhan Mubarak to all fellow Muslims around the world