In which year was fasting enjoined upon the Muslims?
Praise be to Allaah.
Fasting the month of Ramadaan was enjoined in 2 AH, and the Messenger of Allaah (peace and blessings of Allaah be upon him) fasted nine Ramadaans.
Al-Nawawi (may Allaah have mercy on him) said in al-Majmoo’ (6/250)”
The Messenger of Allaah (peace and blessings of Allaah be upon him) fasted Ramadaan for nine years, because it was enjoined in Sha’baan 2 AH, and the Prophet (peace and blessings of Allaah be upon him) died in Rabee’ al-Awwal 11 AH.
And Allaah knows best.
Shaykh Muhammad Saalih al-Munajjid
===
How sound is the hadeeth narrated from Salmaan al-Faarisi (may Allaah be pleased with him) in which he is reported to have said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) addressed us on the last day of Sha’baan and said: ‘O People, there has come to you a great and blessed month, a month in which there is a night that is better than a thousand months. Allaah has made fasting (this month) an obligation and spending its nights in prayer an act of voluntary worship. Whoever draws near to Allaah during this month by doing some good deeds is like one who does an obligatory action at any other time, and the one who does an obligatory action during this month is like one who does seventy obligatory actions at any other times. It is a month whose beginning is mercy, its middle is forgiveness and its end is ransom from the Fire…’”??
Praise be to Allaah.
This hadeeth was narrated by Ibn Khuzaymah in his Saheeh, 3/191, no. 1887. He said, “If the report is saheeh …” but the word ‘if’ was omitted in some references such as al-Targheeb wa’l-Tarheeb by al-Mundhiri (2/95), so they thought that Ibn Khuzaymah said, “The report is saheeh,” although he did not state that.
It was also narrated by al-Mahaamili in al-Amaali (293); by al-Bayhaqi in Shu’ab al-Eemaan (7/216); Fadaa’il al-Awqaat, p. 146, no. 37; by Abu’l-Shaykh Ibn Hibbaan in Kitaab al-Thawaab; it was attributed to him by al-Saa’aati in al-Fath al-Rabbaani (9/233); it was mentioned by al-Suyooti in al-Durr al-Manthoor, and he said, it was narrated by al-‘Aqeeli and he classed it as da’eef (weak); it was mentioned by al-Isbahaani in al-Targheeb, and by al-Munaqqi in Kanz al-‘Ummaal (8/477). All of them narrated it via Sa’eed ibn al-Musayyib from Salmaan al-Faarisi. The isnaad of the hadeeth is da’eef (weak) for two reasons, which are:
1 – There is a break in the chain of narrators, because Sa’eed ibn al-Musayyib did not hear it from Salmaan al-Faarisi (may Allaah be pleased with him).
2 – Its isnaad includes ‘Ali ibn Zayd ibn Jad’aan, of whom Ibn Sa’d said: “There is some weakness in him and he cannot be quoted as evidence. He was classed as da’eef (weak) by Ahmad, Ibn Ma’een, al-Nasaa’i, Ibn Khuzaymah, al-Jawzjaani and others, as it says in Siyar A’laam al-Nubala’, 5/207.
Abu Haatim al-Raazi judged the hadeeth to be munkar (a kind of weak hadeeth). Al-‘Ayni said likewise in ‘Umdat al-Qaari’, 9/20, as did Shaykh al-Albaani in Silsilat al-Ahaadeeth al-Da’eefah wa’l-Mawdoo’ah, vol. 2/262. no. 871. So it becomes clear that the isnaad of this hadeeth and similar reports are all da’eef (weak), and that the muhadditheen (scholars of hadeeth) judged it to be munkar, in addition to the fact that it contains some phrases whose authenticity is subject to further examination, such as its dividing the month into three parts, saying that the first ten days are mercy, then forgiveness, then ransom from the Fire. There is no evidence for this, rather the bounty of Allaah is immense, all of Ramadaan is mercy and forgiveness, and there are those whom Allaah ransoms from the Fire every night and at the time of breaking the fast, as is proven by the ahaadeeth.
Moreover, in this hadeeth it says, “Whoever draws near to Allaah during this month by doing some good deeds is like one who does an obligatory action.” There is no evidence for this, rather naafil actions are naafil and obligatory actions are obligatory in Ramadaan and at other times. This hadeeth also says, “and the one who does an obligatory action during this month is like one who does seventy obligatory actions at any other times.” This number is subject to further examination, because a good deed earns a reward between ten and seven hundred times in Ramadaan and at other times, and nothing is exempted from that apart from fasting, for its reward is immense and unlimited, because of the hadeeth qudsi: “Every deed of the son of Adam is for him, except for fasting, which is for Me and I shall reward for it.” (Agreed upon; narrated from Abu Hurayrah, may Allaah be pleased with him).
We must beware of da’eef (weak) hadeeth and make sure of their status before we speak of them. We must strive to find out the saheeh ahaadeeth about the virtues of Ramadaan. May Allaah grant us all strength and accept our fasting, night prayers and all our good deeds.
And Allaah knows best.
Shaykh Muhammad Saalih al-Munajjid
===
When is the month of Ramadan and can someone like me fast properly? What time of the day am I supposed to fast?
The fact that you have concern with the blessed month of Ramadhan, are questioning it's arrival, and anticipating it, is very wonderful. It indicates that you are affected by this great Islamic worship, which consists of abstaining from food and drink, and sexual intercourse from fajr (the break of dawn), until maghrib ( the sunset) during the day of the noble month of Ramadhan.
As far as it's appointed time, my dear respected questioner, the laws of worship in Islam are scheduled according to proof which is clearly traceable and detectable. The evidence which is seen is not estimated. This entails the sighting of the moon, which indicates that the month of Ramadhan has begun. So, if we see the new moon, or it is established that someone amongst us has seen the new moon, then it becomes obligatory on the entire Muslim community to fast every day of this month, until we see the new moon for the following month of Shawwal and know that therefore Ramadhan has ended.
The month of Ramadhan on the Islamic calendar could be 29 or 30 days depending on the sighting of the physical proof, which is the new moon. According to the Christian calender, the approximate time of Ramadhan this year would occur on the 30th or 31st of December 1997.
In order for your fast to be correct and accepted, you must first enter Islam by testifying to Allah's Oneness and believing in the Prophet and following the laws of Islam. We would be happy to see you living a happy life with strong faith, and good years to come, spending them inspired by Islam. We ask Allah to protect you and guide you along.
Shaykh Muhammad Saalih al-Munajjid
Showing posts with label the obligation of fasting and its virtues. Show all posts
Showing posts with label the obligation of fasting and its virtues. Show all posts
Saturday, 27 May 2017
The chaining up of the devils in Ramadaan, What is meant by the devils being chained up in Ramadaan? | The Obligation of Fasting & its Virtues
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?
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.
It was proven 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, 3277; Muslim, 1079. According to al-Nasaa’i: “The most evil jinn are chained up.”
This does not mean that the devils have no influence at all, rather it indicates that they become weaker in Ramadaan and are not able to do what they are able to do at times other than Ramadaan.
It may be interpreted as meaning that the ones who are chained up are the most evil devils, not all of them.
Al-Qurtubi said: If it is said, how come we see many evil actions and sins being committed in Ramadaan, for if the devils were chained up, that would not happen?
The answer is that (evil actions) are reduced on the part of those who fast meeting all the conditions of fasting and paying attention to the etiquette of fasting.
Or some of the devils – namely the most evil ones – are chained up, not all of them, as previously mentioned in some reports.
Or it may mean that evil actions are reduced in Ramadaan, which is something that we can see. Even though evil actions happen in Ramadaan, they are less than at other times. Even if all of the devils were to be chained up, that does not mean that no evil action would happen, because there are other causes of evil action besides the devils, such as evil souls, bad habits and the human devils.
From Fath al-Baari.
And Allaah knows best.
Shaykh Muhammad Saalih al-Munajjid
===
What do you say about the devils being chained up in Ramadaan?
Praise be to Allaah.
Al-Bukhaari (1899) and Muslim (1079) narrated from Abu Hurayrah (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When Ramadaan comes, the gates of Paradise are opened, the gates of Hell are closed, and the devils are chained up.”
The scholars differed as to the meaning of the devils being chained up in Ramadaan.
Al-Haafiz ibn Hajar said, quoting al-Haleemi: It may be interpreted at meaning that the devils are not able to tempt the Muslims as they are at other times because they are busy with the fast which controls their desires, and with reading Qur’aan and dhikr (remembrance of Allaah). Another scholar – someone other than al-Haleemi – said that what is meant by the devils is some of them, namely the maarids (strong devils), who are chained up.
‘Iyaad said: it may be interpreted in a literal sense, and that is as a sign to the angels that the month has begun, and in veneration of its sanctity, and so as to prevent the devils from harming the Muslims. And it may be interpreted as referring to the great amount of reward and forgiveness, and that the devils tempt people less, so it is as if they are chained up. This second interpretation is supported by the fact that according to a report narrated by Yoonus from Ibn Shihaab which is recorded by Muslim it says “the gates of mercy are opened”. The chaining up of the devils may also be understood as a metaphor for them being unable to tempt people and make their whims and desires attractive to them. Al-Zayn ibn al-Muneer said: The first view is most likely to be correct, and there is no need to try to understand it in anything other than the literal sense.
Fath al-Baari, 4/114.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked about the words of the Prophet (peace and blessings of Allaah be upon him) “and the devils are chained up,” – yet we still see people suffering from epilepsy during the day in Ramadaan, so how can the devils be chained up when some people are suffering epileptic fits?
He replied: In some versions of the hadeeth it says “and the strong devils (maarids) are chained up” – this is narrated by al-Nasaa’i. This hadeeth is speaking of matters of the unseen, so we have to accept it and not discuss it any further. This is safer for a person’s religious commitment. Hence when ‘Abd-Allaah, the son of Imam Ahmad ibn Hanbal said to his father, “Some people suffer epileptics fits during the day in Ramadaan,” the Imam said: “This is what the hadeeth says and we do not discuss this.”
Moreover it seems that what is meant by their being chained up is that they are prevented from tempting people, based on the fact that there is a great deal of goodness and many people turn to Allaah during Ramadaan.
Majmoo’ al-Fataawa, 20.
Based on this, the chaining up of the devils is something that happens in a real sense, about which Allaah knows best. This does not mean that evil things do not happen or that people do not commit sin. And Allaah knows best.
See also question no. 12653.
Shaykh Muhammad Saalih al-Munajjid
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.
It was proven 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, 3277; Muslim, 1079. According to al-Nasaa’i: “The most evil jinn are chained up.”
This does not mean that the devils have no influence at all, rather it indicates that they become weaker in Ramadaan and are not able to do what they are able to do at times other than Ramadaan.
It may be interpreted as meaning that the ones who are chained up are the most evil devils, not all of them.
Al-Qurtubi said: If it is said, how come we see many evil actions and sins being committed in Ramadaan, for if the devils were chained up, that would not happen?
The answer is that (evil actions) are reduced on the part of those who fast meeting all the conditions of fasting and paying attention to the etiquette of fasting.
Or some of the devils – namely the most evil ones – are chained up, not all of them, as previously mentioned in some reports.
Or it may mean that evil actions are reduced in Ramadaan, which is something that we can see. Even though evil actions happen in Ramadaan, they are less than at other times. Even if all of the devils were to be chained up, that does not mean that no evil action would happen, because there are other causes of evil action besides the devils, such as evil souls, bad habits and the human devils.
From Fath al-Baari.
And Allaah knows best.
Shaykh Muhammad Saalih al-Munajjid
===
What do you say about the devils being chained up in Ramadaan?
Praise be to Allaah.
Al-Bukhaari (1899) and Muslim (1079) narrated from Abu Hurayrah (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When Ramadaan comes, the gates of Paradise are opened, the gates of Hell are closed, and the devils are chained up.”
The scholars differed as to the meaning of the devils being chained up in Ramadaan.
Al-Haafiz ibn Hajar said, quoting al-Haleemi: It may be interpreted at meaning that the devils are not able to tempt the Muslims as they are at other times because they are busy with the fast which controls their desires, and with reading Qur’aan and dhikr (remembrance of Allaah). Another scholar – someone other than al-Haleemi – said that what is meant by the devils is some of them, namely the maarids (strong devils), who are chained up.
‘Iyaad said: it may be interpreted in a literal sense, and that is as a sign to the angels that the month has begun, and in veneration of its sanctity, and so as to prevent the devils from harming the Muslims. And it may be interpreted as referring to the great amount of reward and forgiveness, and that the devils tempt people less, so it is as if they are chained up. This second interpretation is supported by the fact that according to a report narrated by Yoonus from Ibn Shihaab which is recorded by Muslim it says “the gates of mercy are opened”. The chaining up of the devils may also be understood as a metaphor for them being unable to tempt people and make their whims and desires attractive to them. Al-Zayn ibn al-Muneer said: The first view is most likely to be correct, and there is no need to try to understand it in anything other than the literal sense.
Fath al-Baari, 4/114.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked about the words of the Prophet (peace and blessings of Allaah be upon him) “and the devils are chained up,” – yet we still see people suffering from epilepsy during the day in Ramadaan, so how can the devils be chained up when some people are suffering epileptic fits?
He replied: In some versions of the hadeeth it says “and the strong devils (maarids) are chained up” – this is narrated by al-Nasaa’i. This hadeeth is speaking of matters of the unseen, so we have to accept it and not discuss it any further. This is safer for a person’s religious commitment. Hence when ‘Abd-Allaah, the son of Imam Ahmad ibn Hanbal said to his father, “Some people suffer epileptics fits during the day in Ramadaan,” the Imam said: “This is what the hadeeth says and we do not discuss this.”
Moreover it seems that what is meant by their being chained up is that they are prevented from tempting people, based on the fact that there is a great deal of goodness and many people turn to Allaah during Ramadaan.
Majmoo’ al-Fataawa, 20.
Based on this, the chaining up of the devils is something that happens in a real sense, about which Allaah knows best. This does not mean that evil things do not happen or that people do not commit sin. And Allaah knows best.
See also question no. 12653.
Shaykh Muhammad Saalih al-Munajjid
Friday, 26 May 2017
Those who used to fast will be called from the gate of al-Rayyaan | The Obligation of Fasting & its Virtues
My husband tells me about the "Gate of Ridwan" of which is opened only during the month of Ramadan. I am told that when this gate is opened, wealth is poured from Allah (SW) through this gate. Can you confirm/clarify this statement and offer guidance for more understanding?
Praise be to Allaah.
Firstly:
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.
Shaykh Muhammad Saalih al-Munajjid
Praise be to Allaah.
Firstly:
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.
Shaykh Muhammad Saalih al-Munajjid
Are there any saheeh ahaadeeth which speak of the ransoming of the living and the dead during Ramadaan? Are hasanaat and sayi’aat multiplied at special times and in special places? | The Obligation of Fasting & its Virtues
I heard from someone that Allaah ransoms just one of the dead Muslims every night, and that He does not ransom any of the living except on the last night of Ramadaan, when He ransoms the same number as the number of dead whom He ransomed during the month. Is this true?
Praise be to Allaah.
After researching the matter, we did not find any ahaadeeth which say such a thing.
There are ahaadeeth which say that Allaah ransoms people from the Fire during Ramadaan, and that happens every night.
Some of these ahaadeeth are saheeh (sound), some are da’eef (weak), and some are mawdoo’ (fabricated).
Among the saheeh ahaadeeth which speak of that are the following:
1 – 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: “When the first night of Ramadaan comes, the devils and mischievous jinn are chained up, and the gates of Hell are closed, and none of its gates are opened. The gates of Paradise are opened and none of its gates are closed. And a caller cries out: ‘O seeker of good, proceed; O seeker of evil, desist.’ And Allaah has people whom He frees (from the Fire), and that happens every day.”
Narrated by al-Tirmidhi, 682; Ibn Maajah, 1642; classed as hasan by Shaykh al-Albaani in Saheeh al-Jaami’, 759.
2 – It was narrated that Jaabir (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “At every breaking of the fast Allaah has people whom He redeems from the Fire, and that happens every night.”
Narrated by Ahmad, 21698; Ibn Maajah, 1643; classed as saheeh by Shaykh al-Albaani in Saheeh Ibn Maajah.
The da’eef (weak) and mawdoo’ (fabricated) ahaadeeth that have been narrated on this topic include the following:
1 – The report narrated from Abu Hurayrah (may Allaah be pleased with him), according to which the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When the first night of Ramadaan comes, Allaah looks at His creation, and if Allaah looks at a person He will never punish him. And every day Allaah has one thousand thousand whom He ransoms from the Fire. On the twenty-ninth night Allaah ransoms a number equivalent to the number whom He has already ransomed during the entire month.”
This is a mawdoo’ hadeeth. See Da’eef al-Targheeb, 591 and al-Silsilah al-Da’eefah, 5468.
2 – It was narrated from Ibn ‘Abbaas (may Allaah be pleased with him) that he heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “Paradise is scented with incense and adorned throughout the year, in preparation for the beginning of the month of Ramadaan. On the first night of the month of Ramadaan, a wind called al-matheerah comes from beneath the Throne… And on each day of the month of Ramadaan at the time of breaking the fast, Allaah has one thousand thousand whom He ransoms from the Fire, all of whom deserved to go to Hell. And on the last day of the month of Ramadaan, Allaah ransoms on that day a number equivalent to all those whom He ransomed from the beginning of the month to the end.
This is a mawdoo’ hadeeth. See Da’eef al-Targheeb, 594.
3 – It was narrated that al-Hasan said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Every night of Ramadaan Allaah has six hundred thousand whom He ransoms from the Fire. And on the last night Allaah ransoms a number equivalent to those whom He has already ransomed.”
This is a da’eef hadeeth. See Da’eef al-Targheeb, 598.
Shaykh Muhammad Saalih al-Munajjid
===
Is it true that sayi’aat (bad deeds) are multiplied in Ramadaan? Is the same true of hasanaat (good deeds)? Is there any evidence to that effect?
Praise be to Allaah.
Yes, both hasanaat and sayi’aat are multiplied at special times and in special places, but there is a difference between the multiplication of hasanaat and the multiplication of sayi’aat. The multiplication of hasanaat is in both quantity and quality. What is meant by quantity is number, so a good deed is multiplied by ten times the like thereof; and what is meant by quality is that the reward is great and vast. With regard to sayi’aat, it is multiplied in terms of quality only, i.e., the sin is greater and the punishment is more severe. With regard to quantity a bad deed receives one sayi’ah, and it cannot be more than one.
It says in Mataalib Uli al-Nuha (2/385):
“Hasanaat and sayi’aat are multiplied in a special place such as Makkah, Madeenah and Bayt al-Maqdis (Jerusalem), and in the mosques; and at special times such as on Fridays, during the sacred months and in Ramadaan. With regard to the multiplication of hasanaat, this is a matter concerning which there is no scholarly difference of opinion. With regard to the multiplication of sayi’aat, this was the view of a number of scholars, following Ibn ‘Abbaas and Ibn Mas’ood… Some scholars said that what Ibn ‘Abbaas and Ibn Mas’ood meant by the view on the multiplication of sayi’aat is that they are multiplied in quality but not in quantity.”
Shaykh Ibn Baaz (may Allaah have mercy on him) said: “Does fasting bring the Muslim expiation for both minor and major sins? Is the sin of an evil action compounded in Ramadaan?”
He replied: “What is prescribed for the Muslim in Ramadaan and at other times is to strive against his nafs (self) that is inclined towards evil until it becomes tranquil and inclined towards goodness. He must fight against the enemy of Allaah Iblees until he is safe from his evil and his whispers. The Muslim in this world is engaged in a great, ongoing struggle against his nafs, his desires and the Shaytaan. So he has to repent a great deal and pray for forgiveness at all times. But times vary one from another. The month of Ramadaan is the best month of the year, for it is the month of forgiveness, mercy and ransom from the Fire. If the month is special and the place is special, the hasanaat for good deeds are multiplied and the sayi’aat for sins are multiplied. An evil deed done in Ramadaan is more sinful than one done at any other time, just as an act of worship done in Ramadaan brings a greater reward from Allaah than one done at any other time. Because Ramadaan has such a great status, an act of worship done during this month is especially virtuous and its reward is greatly multiplied, and a sin committed during this month is worse and more serious than a sin committed at any other time. So the Muslim has to make the most of this blessed month by doing acts of worship and righteous deeds, and giving up bad deeds, so that Allaah may bless him by accepting his good deeds and helping to remain steadfast in adhering to the truth. But a bad deed receives one sayi’ah like it, and is not multiplied in terms of quantity either in Ramadaan or at other times. But a good deed may be multiplied ten or more times, because Allaah says in Soorat al-An’aam (interpretation of the meaning):
“Whoever brings a good deed (Islamic Monotheism and deeds of obedience to Allaah and His Messenger) shall have ten times the like thereof to his credit, and whoever brings an evil deed (polytheism, disbelief, hypocrisy, and deeds of disobedience to Allaah and His Messenger) shall have only the recompense of the like thereof, and they will not be wronged”
[al-An’aam 6:160]
And there are many similar verses.
Similarly in special places such as the Haramayn [the Two Sanctuaries, i.e., in Makkah and Madeenah] deeds are multiplied greatly in quantity and quality; bad deeds are not multiplied in quantity but they are multiplied in quality when done at special times or in special places, as referred to above. And Allaah is the Source of strength.
From Majmoo’ Fataawa wa Maqaalaat Mutanawwi’ah, 15/446.
Shaykh Ibn ‘Uthaymeen said in al-Sharh al-Mumti’, 7/262:
Both hasanaat and sayi’aat are multiplied when done in special places and at special times.
Hasanaat (good deeds) are multiplied in quantity and quality; sayi’aat (bad deeds) are multiplied in quality but not in quantity, because Allaah says in Soorat al-An’aam, which was revealed in Makkah, (interpretation of the meaning):
“Whoever brings a good deed (Islamic Monotheism and deeds of obedience to Allaah and His Messenger) shall have ten times the like thereof to his credit, and whoever brings an evil deed (polytheism, disbelief, hypocrisy, and deeds of disobedience to Allaah and His Messenger) shall have only the recompense of the like thereof, and they will not be wronged”
[al-An’aam 6:160]
And He says (interpretation of the meaning):
“… and whoever inclines to evil actions therein [i.e., in al-Masjid al-Haraam in Makkah] or to do wrong (i.e. practise polytheism and leave Islamic Monotheism), him We shall cause to taste from a painful torment”
[al-Hajj 22:25]
But He did not say, We will multiply that to him, rather He said, “We shall cause to taste from a painful torment”. So the way in which sayi’aat done in Makkah or in Madeenah are multiplied is in terms of quality.
And Allaah knows best.
Shaykh Muhammad Saalih al-Munajjid
Praise be to Allaah.
After researching the matter, we did not find any ahaadeeth which say such a thing.
There are ahaadeeth which say that Allaah ransoms people from the Fire during Ramadaan, and that happens every night.
Some of these ahaadeeth are saheeh (sound), some are da’eef (weak), and some are mawdoo’ (fabricated).
Among the saheeh ahaadeeth which speak of that are the following:
1 – 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: “When the first night of Ramadaan comes, the devils and mischievous jinn are chained up, and the gates of Hell are closed, and none of its gates are opened. The gates of Paradise are opened and none of its gates are closed. And a caller cries out: ‘O seeker of good, proceed; O seeker of evil, desist.’ And Allaah has people whom He frees (from the Fire), and that happens every day.”
Narrated by al-Tirmidhi, 682; Ibn Maajah, 1642; classed as hasan by Shaykh al-Albaani in Saheeh al-Jaami’, 759.
2 – It was narrated that Jaabir (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “At every breaking of the fast Allaah has people whom He redeems from the Fire, and that happens every night.”
Narrated by Ahmad, 21698; Ibn Maajah, 1643; classed as saheeh by Shaykh al-Albaani in Saheeh Ibn Maajah.
The da’eef (weak) and mawdoo’ (fabricated) ahaadeeth that have been narrated on this topic include the following:
1 – The report narrated from Abu Hurayrah (may Allaah be pleased with him), according to which the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When the first night of Ramadaan comes, Allaah looks at His creation, and if Allaah looks at a person He will never punish him. And every day Allaah has one thousand thousand whom He ransoms from the Fire. On the twenty-ninth night Allaah ransoms a number equivalent to the number whom He has already ransomed during the entire month.”
This is a mawdoo’ hadeeth. See Da’eef al-Targheeb, 591 and al-Silsilah al-Da’eefah, 5468.
2 – It was narrated from Ibn ‘Abbaas (may Allaah be pleased with him) that he heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “Paradise is scented with incense and adorned throughout the year, in preparation for the beginning of the month of Ramadaan. On the first night of the month of Ramadaan, a wind called al-matheerah comes from beneath the Throne… And on each day of the month of Ramadaan at the time of breaking the fast, Allaah has one thousand thousand whom He ransoms from the Fire, all of whom deserved to go to Hell. And on the last day of the month of Ramadaan, Allaah ransoms on that day a number equivalent to all those whom He ransomed from the beginning of the month to the end.
This is a mawdoo’ hadeeth. See Da’eef al-Targheeb, 594.
3 – It was narrated that al-Hasan said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Every night of Ramadaan Allaah has six hundred thousand whom He ransoms from the Fire. And on the last night Allaah ransoms a number equivalent to those whom He has already ransomed.”
This is a da’eef hadeeth. See Da’eef al-Targheeb, 598.
Shaykh Muhammad Saalih al-Munajjid
===
Is it true that sayi’aat (bad deeds) are multiplied in Ramadaan? Is the same true of hasanaat (good deeds)? Is there any evidence to that effect?
Praise be to Allaah.
Yes, both hasanaat and sayi’aat are multiplied at special times and in special places, but there is a difference between the multiplication of hasanaat and the multiplication of sayi’aat. The multiplication of hasanaat is in both quantity and quality. What is meant by quantity is number, so a good deed is multiplied by ten times the like thereof; and what is meant by quality is that the reward is great and vast. With regard to sayi’aat, it is multiplied in terms of quality only, i.e., the sin is greater and the punishment is more severe. With regard to quantity a bad deed receives one sayi’ah, and it cannot be more than one.
It says in Mataalib Uli al-Nuha (2/385):
“Hasanaat and sayi’aat are multiplied in a special place such as Makkah, Madeenah and Bayt al-Maqdis (Jerusalem), and in the mosques; and at special times such as on Fridays, during the sacred months and in Ramadaan. With regard to the multiplication of hasanaat, this is a matter concerning which there is no scholarly difference of opinion. With regard to the multiplication of sayi’aat, this was the view of a number of scholars, following Ibn ‘Abbaas and Ibn Mas’ood… Some scholars said that what Ibn ‘Abbaas and Ibn Mas’ood meant by the view on the multiplication of sayi’aat is that they are multiplied in quality but not in quantity.”
Shaykh Ibn Baaz (may Allaah have mercy on him) said: “Does fasting bring the Muslim expiation for both minor and major sins? Is the sin of an evil action compounded in Ramadaan?”
He replied: “What is prescribed for the Muslim in Ramadaan and at other times is to strive against his nafs (self) that is inclined towards evil until it becomes tranquil and inclined towards goodness. He must fight against the enemy of Allaah Iblees until he is safe from his evil and his whispers. The Muslim in this world is engaged in a great, ongoing struggle against his nafs, his desires and the Shaytaan. So he has to repent a great deal and pray for forgiveness at all times. But times vary one from another. The month of Ramadaan is the best month of the year, for it is the month of forgiveness, mercy and ransom from the Fire. If the month is special and the place is special, the hasanaat for good deeds are multiplied and the sayi’aat for sins are multiplied. An evil deed done in Ramadaan is more sinful than one done at any other time, just as an act of worship done in Ramadaan brings a greater reward from Allaah than one done at any other time. Because Ramadaan has such a great status, an act of worship done during this month is especially virtuous and its reward is greatly multiplied, and a sin committed during this month is worse and more serious than a sin committed at any other time. So the Muslim has to make the most of this blessed month by doing acts of worship and righteous deeds, and giving up bad deeds, so that Allaah may bless him by accepting his good deeds and helping to remain steadfast in adhering to the truth. But a bad deed receives one sayi’ah like it, and is not multiplied in terms of quantity either in Ramadaan or at other times. But a good deed may be multiplied ten or more times, because Allaah says in Soorat al-An’aam (interpretation of the meaning):
“Whoever brings a good deed (Islamic Monotheism and deeds of obedience to Allaah and His Messenger) shall have ten times the like thereof to his credit, and whoever brings an evil deed (polytheism, disbelief, hypocrisy, and deeds of disobedience to Allaah and His Messenger) shall have only the recompense of the like thereof, and they will not be wronged”
[al-An’aam 6:160]
And there are many similar verses.
Similarly in special places such as the Haramayn [the Two Sanctuaries, i.e., in Makkah and Madeenah] deeds are multiplied greatly in quantity and quality; bad deeds are not multiplied in quantity but they are multiplied in quality when done at special times or in special places, as referred to above. And Allaah is the Source of strength.
From Majmoo’ Fataawa wa Maqaalaat Mutanawwi’ah, 15/446.
Shaykh Ibn ‘Uthaymeen said in al-Sharh al-Mumti’, 7/262:
Both hasanaat and sayi’aat are multiplied when done in special places and at special times.
Hasanaat (good deeds) are multiplied in quantity and quality; sayi’aat (bad deeds) are multiplied in quality but not in quantity, because Allaah says in Soorat al-An’aam, which was revealed in Makkah, (interpretation of the meaning):
“Whoever brings a good deed (Islamic Monotheism and deeds of obedience to Allaah and His Messenger) shall have ten times the like thereof to his credit, and whoever brings an evil deed (polytheism, disbelief, hypocrisy, and deeds of disobedience to Allaah and His Messenger) shall have only the recompense of the like thereof, and they will not be wronged”
[al-An’aam 6:160]
And He says (interpretation of the meaning):
“… and whoever inclines to evil actions therein [i.e., in al-Masjid al-Haraam in Makkah] or to do wrong (i.e. practise polytheism and leave Islamic Monotheism), him We shall cause to taste from a painful torment”
[al-Hajj 22:25]
But He did not say, We will multiply that to him, rather He said, “We shall cause to taste from a painful torment”. So the way in which sayi’aat done in Makkah or in Madeenah are multiplied is in terms of quality.
And Allaah knows best.
Shaykh Muhammad Saalih al-Munajjid
controlling Urges Through Fasting, Is it better to pay zakaah in Ramadaan? | The Obligation of Fasting & its Virtues
My question is about fasting. But it is not concerning the Holy month Ramadan. I mean fasting when one wants to marry but has not the ability to do this at the moment. I know that in Islam it is prescribed for this purpose, but I do not know what is the right ruling on this. I would like to learn the exact time for iftar and sahur, how many days in the month one should fast, and exactly which day of the week it is supposed to be as well. Please provide me with as many details as you can about that. And Allah knows best. May the peace and blessings of Allah be upon all of you.
Praise be to Allaah.
This pure monotheistic religion came to teach people how to control urges so that the Muslim individual who is distinguished by his character and behaviour would not remain a prisoner to his desires like an animal. Islam prescribes rulings, both obligatory and mustahabb (recommended), to protect him against the bad effects of being driven by his desires. Among these rulings is the prescription of fasting for those who cannot find the natural outlet for these desires in marriage, as ‘Abd-Allaah ibn Mas’ood (may Allaah be pleased with him) narrated, “We were young men with the Prophet (peace and blessings of Allaah be upon him) and we did not have anything (i.e., we could not afford to get married). The Messenger of Allaah (peace and blessings of Allaah be upon him) said to us, ‘O young men, whoever among you can afford to get married, then let him do so, for it is more effective in lowering the gaze and guarding chastity. And whoever is not able to do that, then let him fast, for that will be a shield for him.’” (al-Bukhaari, 5066; Muslim, 1400). Fasting reduces the effects that desires have on young people.
Although this ruling is addressed to young men, it may become more essential when there is more temptation and the means and motives for committing evil increase, especially for those who live in societies in which there is a great deal of wanton display and promiscuity. So they should be keen to do this act of worship in order to protect their chastity and religious commitment. As well as fasting, a person may seek help though praying to Allaah to protect his religious commitment and honour, and to make it easy for him to get married, as marriage protects one's chastity. He may also help himself by remembering the reward in Paradise that Allaah has prepared for those who steadfastly obey His commands and guard their chastity, namely al-hoor al-‘iyn (maidens in Paradise).
Shaykh Muhammad Saalih al-Munajjid
===
I heard that paying zakaah in Ramadaan is better than paying it in any other month. Is this correct? What is the evidence for that? Please note that the time when zakaah becomes due may be before or after Ramadaan.
Praise be to Allaah.
Firstly: When a full hijri year has passed and zakaah becomes due, it must be paid, unless it is the zakaah of agricultural crops, which must be paid on the day of harvesting, because Allaah says (interpretation of the meaning):
“but pay the due thereof (their Zakaah, according to Allaah’s Orders, 1/10th or 1/20th) on the day of their harvest”
[al-An’aam 6:141]
Zakaah must be paid as soon as one full hijri year has passed, because Allaah says (interpretation of the meaning):
“Race with one another in hastening towards forgiveness from your Lord (Allaah), and Paradise the width whereof is as the width of the heaven and the earth”
[al-Hadeed 57:21]
Ibn Battaal said:
One should hasten to do good, for things change, death could come at any time, and delaying is not good.
Ibn Hajar said: Someone else added:
It is better in order to free oneself from blame and help others, more pleasing to the Lord and more likely to erase sin.
Fath al-Baari, 3/299.
Secondly: it is not permissible to delay paying zakaah after it has become due, unless one has a valid excuse.
Thirdly: it is permissible to pay zakaah before it is due, by way of hastening it.
Hastening zakaah means paying the zakaah of two years or less, before it is due.
It was narrated from ‘Ali that the Prophet (peace and blessings of Allaah be upon him) asked al-‘Abbaas to pay zakaah two years in advance.
(Narrated by Abu ‘Ubayd al-Qaasim ibn Sallaam in al-Amwaal, 1885. Al-Albaani said in al-Irwa’ (3/346): it is hasan)
According to another report:
It was narrated from ‘Ali that al-‘Abbaas asked the Messenger of Allaah (peace and blessings of Allaah be upon him) about paying his zakaah before it was due, and he allowed him to do that. (Narrated by al-Tirmidhi, 673; Abu Dawood, 1624; Ibn Maajah, 1795; classed as saheeh by Shaykh Ahmad Shaakir in Tahqeeq al-Musnad, 822).
Fourthly: Giving charity to people is better in Ramadaan than in any other month.
It was narrated that Ibn ‘Abbaas said: The Messenger of Allaah (peace and blessings of Allaah be upon him) was the most generous of people, and he was at his most generous during Ramadaan, when Jibreel met him. Jibreel used to meet with him every night and teach him the Qur’aan. The Messenger of Allaah (peace and blessings of Allaah be upon him) was the most generous person, even more generous than the strong uncontrollable wind (in readiness and haste to do charitable deeds).” (Narrated by al-Bukhaari, 6; Muslim, 2308).
Al-Nawawi said: This hadeeth teaches us a number of things, including the fact that it is mustahabb to be generous during Ramadaan.
So if a person’s zakaah is due in Ramadan, or it is due after Ramadaan but he pays it in advance during Ramadaan in order to make the most of the virtue of paying it in Ramadaan, there is nothing wrong with that. But if his zakaah is due before Ramadaan (for example, in Rajab), and he delays it so he can pay it in Ramadaan, this is not permissible, because it is not permissible to delay zakaah unless one has a valid excuse.
Fifthly: There may be some reasons why paying zakaah at a time other than Ramadan is preferable to paying it during Ramadaan, such as if there is a major disaster or famine in some Muslim country, then paying zakaah at that time is preferable to paying it in Ramadaan. Another example is if many people pay their zakaah during Ramadaan to meet the needs of the poor, then the poor have no one to feed them at times other than Ramadaan; in this case paying it at a time other than Ramadaan is preferable, even if that leads to delaying zakaah, out of consideration for the needs of the poor.
Shaykh Ibn ‘Uthyameen (may Allaah have mercy on him) said:
It is permissible to delay zakaah if that is in the interests of the poor and will not cause them harm. For example, in our country many people pay zakaah in Ramadaan and this gives the poor what they need or more than they need, but then during the winter, if that does not coincide with Ramadaan, they will be in greater need and there are few people paying zakaah. In that case it is permissible to delay zakaah because that is in the interests of those who are entitled to it.
Al-Sharh al-Mumti’, 6/189
And Allaah knows best.
Shaykh Muhammad Saalih al-Munajjid
Praise be to Allaah.
This pure monotheistic religion came to teach people how to control urges so that the Muslim individual who is distinguished by his character and behaviour would not remain a prisoner to his desires like an animal. Islam prescribes rulings, both obligatory and mustahabb (recommended), to protect him against the bad effects of being driven by his desires. Among these rulings is the prescription of fasting for those who cannot find the natural outlet for these desires in marriage, as ‘Abd-Allaah ibn Mas’ood (may Allaah be pleased with him) narrated, “We were young men with the Prophet (peace and blessings of Allaah be upon him) and we did not have anything (i.e., we could not afford to get married). The Messenger of Allaah (peace and blessings of Allaah be upon him) said to us, ‘O young men, whoever among you can afford to get married, then let him do so, for it is more effective in lowering the gaze and guarding chastity. And whoever is not able to do that, then let him fast, for that will be a shield for him.’” (al-Bukhaari, 5066; Muslim, 1400). Fasting reduces the effects that desires have on young people.
Although this ruling is addressed to young men, it may become more essential when there is more temptation and the means and motives for committing evil increase, especially for those who live in societies in which there is a great deal of wanton display and promiscuity. So they should be keen to do this act of worship in order to protect their chastity and religious commitment. As well as fasting, a person may seek help though praying to Allaah to protect his religious commitment and honour, and to make it easy for him to get married, as marriage protects one's chastity. He may also help himself by remembering the reward in Paradise that Allaah has prepared for those who steadfastly obey His commands and guard their chastity, namely al-hoor al-‘iyn (maidens in Paradise).
Shaykh Muhammad Saalih al-Munajjid
===
I heard that paying zakaah in Ramadaan is better than paying it in any other month. Is this correct? What is the evidence for that? Please note that the time when zakaah becomes due may be before or after Ramadaan.
Praise be to Allaah.
Firstly: When a full hijri year has passed and zakaah becomes due, it must be paid, unless it is the zakaah of agricultural crops, which must be paid on the day of harvesting, because Allaah says (interpretation of the meaning):
“but pay the due thereof (their Zakaah, according to Allaah’s Orders, 1/10th or 1/20th) on the day of their harvest”
[al-An’aam 6:141]
Zakaah must be paid as soon as one full hijri year has passed, because Allaah says (interpretation of the meaning):
“Race with one another in hastening towards forgiveness from your Lord (Allaah), and Paradise the width whereof is as the width of the heaven and the earth”
[al-Hadeed 57:21]
Ibn Battaal said:
One should hasten to do good, for things change, death could come at any time, and delaying is not good.
Ibn Hajar said: Someone else added:
It is better in order to free oneself from blame and help others, more pleasing to the Lord and more likely to erase sin.
Fath al-Baari, 3/299.
Secondly: it is not permissible to delay paying zakaah after it has become due, unless one has a valid excuse.
Thirdly: it is permissible to pay zakaah before it is due, by way of hastening it.
Hastening zakaah means paying the zakaah of two years or less, before it is due.
It was narrated from ‘Ali that the Prophet (peace and blessings of Allaah be upon him) asked al-‘Abbaas to pay zakaah two years in advance.
(Narrated by Abu ‘Ubayd al-Qaasim ibn Sallaam in al-Amwaal, 1885. Al-Albaani said in al-Irwa’ (3/346): it is hasan)
According to another report:
It was narrated from ‘Ali that al-‘Abbaas asked the Messenger of Allaah (peace and blessings of Allaah be upon him) about paying his zakaah before it was due, and he allowed him to do that. (Narrated by al-Tirmidhi, 673; Abu Dawood, 1624; Ibn Maajah, 1795; classed as saheeh by Shaykh Ahmad Shaakir in Tahqeeq al-Musnad, 822).
Fourthly: Giving charity to people is better in Ramadaan than in any other month.
It was narrated that Ibn ‘Abbaas said: The Messenger of Allaah (peace and blessings of Allaah be upon him) was the most generous of people, and he was at his most generous during Ramadaan, when Jibreel met him. Jibreel used to meet with him every night and teach him the Qur’aan. The Messenger of Allaah (peace and blessings of Allaah be upon him) was the most generous person, even more generous than the strong uncontrollable wind (in readiness and haste to do charitable deeds).” (Narrated by al-Bukhaari, 6; Muslim, 2308).
Al-Nawawi said: This hadeeth teaches us a number of things, including the fact that it is mustahabb to be generous during Ramadaan.
So if a person’s zakaah is due in Ramadan, or it is due after Ramadaan but he pays it in advance during Ramadaan in order to make the most of the virtue of paying it in Ramadaan, there is nothing wrong with that. But if his zakaah is due before Ramadaan (for example, in Rajab), and he delays it so he can pay it in Ramadaan, this is not permissible, because it is not permissible to delay zakaah unless one has a valid excuse.
Fifthly: There may be some reasons why paying zakaah at a time other than Ramadan is preferable to paying it during Ramadaan, such as if there is a major disaster or famine in some Muslim country, then paying zakaah at that time is preferable to paying it in Ramadaan. Another example is if many people pay their zakaah during Ramadaan to meet the needs of the poor, then the poor have no one to feed them at times other than Ramadaan; in this case paying it at a time other than Ramadaan is preferable, even if that leads to delaying zakaah, out of consideration for the needs of the poor.
Shaykh Ibn ‘Uthyameen (may Allaah have mercy on him) said:
It is permissible to delay zakaah if that is in the interests of the poor and will not cause them harm. For example, in our country many people pay zakaah in Ramadaan and this gives the poor what they need or more than they need, but then during the winter, if that does not coincide with Ramadaan, they will be in greater need and there are few people paying zakaah. In that case it is permissible to delay zakaah because that is in the interests of those who are entitled to it.
Al-Sharh al-Mumti’, 6/189
And Allaah knows best.
Shaykh Muhammad Saalih al-Munajjid
The reason why fasting is prescribed | The Obligation of Fasting & its Virtues
What is the reason why fasting is prescribed?
Praise be to Allaah.
Firstly we must note that one of the names of Allaah is al-Hakeem (the Most Wise). The word Hakeem is derived from the same root as hukm (ruling) and hikmah (wisdom). Allaah alone is the One Who issues rulings, and His rulings are the most wise and perfect.
Secondly:
Allaah 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:
Allaah has mentioned the reason and wisdom behind His enjoining of fasting upon us, as He says (interpretation of the meaning):
“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 Allaah), and taqwa means doing that which Allaah 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 Allaah 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 Allaah 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 Allaah 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 Allaah 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 Allaah 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 Allaah 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 Allaah is always watching, so he gives up the things that he desires even though he is able to take them, because he knows that Allaah can see him.
7 – Fasting means developing an attitude of asceticism towards this world and its desires, and seeking that which is with Allaah.
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 Allaah to help us to achieve them and to worship Him properly.
And Allaah 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.
Shaykh Muhammad Saalih al-Munajjid
Praise be to Allaah.
Firstly we must note that one of the names of Allaah is al-Hakeem (the Most Wise). The word Hakeem is derived from the same root as hukm (ruling) and hikmah (wisdom). Allaah alone is the One Who issues rulings, and His rulings are the most wise and perfect.
Secondly:
Allaah 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:
Allaah has mentioned the reason and wisdom behind His enjoining of fasting upon us, as He says (interpretation of the meaning):
“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 Allaah), and taqwa means doing that which Allaah 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 Allaah 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 Allaah 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 Allaah 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 Allaah 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 Allaah 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 Allaah 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 Allaah is always watching, so he gives up the things that he desires even though he is able to take them, because he knows that Allaah can see him.
7 – Fasting means developing an attitude of asceticism towards this world and its desires, and seeking that which is with Allaah.
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 Allaah to help us to achieve them and to worship Him properly.
And Allaah 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.
Shaykh Muhammad Saalih al-Munajjid
Wednesday, 24 May 2017
He prays but he does not fast in Ramadan – does that make him a kaafir? | The reason why fasting is prescribed | The Obligation of Fasting & its Virtues
Is a person who does not fast a kaafir, if he still prays, and he does not fast even though he is not sick and has no other excuse?
Praise be to Allaah.
Whoever does not fast because he denies that it is obligatory is a kaafir according to scholarly consensus. If a person does not fast because he is lazy or heedless, some scholars say that that makes him a kaafir, although the correct view is that it does not, but he is in serious danger because he has forsaken one of the pillars of Islam on which there is consensus that it is obligatory. And he deserves to be punished and disciplined by the ruler in such a manner as to deter him from this. He must also make up the fasts that he has missed and repent to Allaah.
And Allaah knows best.
See Fataawa al-Lajnah, 10/143.
Shaykh Muhammad Saalih al-Munajjid
===
What is the reason why fasting is prescribed?
Praise be to Allaah.
Firstly we must note that one of the names of Allaah is al-Hakeem (the Most Wise). The word Hakeem is derived from the same root as hukm (ruling) and hikmah (wisdom). Allaah alone is the One Who issues rulings, and His rulings are the most wise and perfect.
Secondly:
Allaah 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:
Allaah has mentioned the reason and wisdom behind His enjoining of fasting upon us, as He says (interpretation of the meaning):
“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 Allaah), and taqwa means doing that which Allaah 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 Allaah 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 Allaah 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 Allaah 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 Allaah 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 Allaah 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 Allaah 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 Allaah is always watching, so he gives up the things that he desires even though he is able to take them, because he knows that Allaah can see him.
7 – Fasting means developing an attitude of asceticism towards this world and its desires, and seeking that which is with Allaah.
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 Allaah to help us to achieve them and to worship Him properly.
And Allaah 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.
Shaykh Muhammad Saalih al-Munajjid
Praise be to Allaah.
Whoever does not fast because he denies that it is obligatory is a kaafir according to scholarly consensus. If a person does not fast because he is lazy or heedless, some scholars say that that makes him a kaafir, although the correct view is that it does not, but he is in serious danger because he has forsaken one of the pillars of Islam on which there is consensus that it is obligatory. And he deserves to be punished and disciplined by the ruler in such a manner as to deter him from this. He must also make up the fasts that he has missed and repent to Allaah.
And Allaah knows best.
See Fataawa al-Lajnah, 10/143.
Shaykh Muhammad Saalih al-Munajjid
===
What is the reason why fasting is prescribed?
Praise be to Allaah.
Firstly we must note that one of the names of Allaah is al-Hakeem (the Most Wise). The word Hakeem is derived from the same root as hukm (ruling) and hikmah (wisdom). Allaah alone is the One Who issues rulings, and His rulings are the most wise and perfect.
Secondly:
Allaah 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:
Allaah has mentioned the reason and wisdom behind His enjoining of fasting upon us, as He says (interpretation of the meaning):
“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 Allaah), and taqwa means doing that which Allaah 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 Allaah 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 Allaah 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 Allaah 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 Allaah 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 Allaah 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 Allaah 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 Allaah is always watching, so he gives up the things that he desires even though he is able to take them, because he knows that Allaah can see him.
7 – Fasting means developing an attitude of asceticism towards this world and its desires, and seeking that which is with Allaah.
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 Allaah to help us to achieve them and to worship Him properly.
And Allaah 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.
Shaykh Muhammad Saalih al-Munajjid
‘Umrah is mustahabb at any time in Ramadaan | The family and Ramadaan | The Obligation of Fasting & its Virtues
Is ‘Umrah mustahabb during the last ten days of Ramadaan?
Praise be to Allaah.
The Prophet (peace and blessings of Allaah be upon him) encouraged us to perform ‘Umrah in the month of Ramadaan. Al-Bukhaari (1782) and Muslim (1256) narrated that Ibn ‘Abbaas said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “ ‘Umrah in Ramadaan is equivalent to Hajj.”
This includes all of Ramadaan, not just the last ten days.
And Allaah knows best.
Shaykh Muhammad Saalih al-Munajjid
===
I am the head of a household, and now Ramadaan is coming. How should I take care of my family and teach them during this blessed month?
Praise be to Allaah.
It is one of the blessings of Allaah to the Muslim that He enables him to fast in Ramadaan and to spend its nights in prayer. It is a month in which good deeds are multiplied and people are raised in status, when Allaah frees some people from the Fire. So the Muslim should strive to make the most of this month and the goodness it brings; he should hasten to spend his life in worship. How many people have been deprived of this month because of sickness, death or misguidance.
The Muslim must make the most of his time during this month; he has an unavoidable duty towards his children, to raise them well and bring them up properly, to urge them to do all kinds of goodness and make them get used to that – because the child will grow up in the manner to which his father makes him get accustomed.
During these blessed days, the father and mother have a role to play in making the most of this time, and we can offer parents the following advice:
1 – Checking on the children’s fasting and encouraging those who fall short in this regard.
2– Reminding them about the real nature of fasting, and that it is not just giving up food and drink, but it is a means of attaining taqwa (piety), and that it is an opportunity for sins to be forgiven and expiated.
It was narrated from Abu Hurayrah that the Messenger of Allaah (peace and blessings of Allaah be upon him) ascended the minbar and said: “Ameen, Ameen, Ameen.” It was said to him, “O Messenger of Allaah, why did you do that?” He said, “Jibreel said to me, ‘May Allaah rub his nose in the dust, that person who Ramadaan comes and his sins are not forgiven,’ and I said, ‘Ameen’. Then he said, ‘May Allaah rub his nose in the dust, that person who lives to see his parents grow old, one or both of them, but he does not enter Paradise,’ and I said, ‘Ameen’. Then he said, ‘May Allaah rub his nose in the dust, that person in whose presence you are mentioned and he does not send blessings upon you,’ and I said, ‘Ameen.’”
Narrated by Ibn Khuzaymah, 1888; al-Tirmidhi, 3545; Ahmad, 7444; Ibn Hibbaan, 908. See Saheeh al-Jaami’, 3501.
3 – Teaching them the etiquette and rulings on eating, such as eating with the right hand from what is directly in front of them; reminding them that extravagance is haraam and is harmful to the body.
4 – Not letting them spend too long on eating iftaar so that they miss praying Maghrib in congregation.
5 – Reminding them about the situation of the poor and destitute who cannot find even a mouthful of food to quench the fires of hunger; reminding them of the situation of those who have migrated or are fighting in jihad for the sake of Allaah in all places.
6 – These gatherings offer an opportunity to bring relatives together and uphold the ties of kinship. This custom still exists in some countries, and it is an opportunity to reconcile and mend broken ties between relatives.
7 – Helping the mother to prepare the food, and to clean up and keep the food fit for eating.
8 – Reminding them to pray qiyaam (taraweeh) and to prepare for it by not eating too much and to get ready in time to perform the prayer in the mosque.
9 – With regard to suhoor, the parents should remind the family of the barakah (blessing) of suhoor and that it gives a person the strength to fast.
10 – Allowing enough time before Fajr prayer so that those who have not prayed Witr may do so, and so that those who have delayed their prayer until the end of the night may pray, and so that each person may make du’aa’ to his Lord as he wishes.
11 – Paying attention to praying Fajr on time in congregation in the mosque, for those who are required to do so. We have seen many people who wake up at the end of the night to eat, then they go back to bed and neglect Fajr prayer.
12 – It was the practice of the Prophet (peace and blessings of Allaah be upon him) in the last ten days of Ramadaan to stay up at night and wake his family. This indicates that the family should pay attention to making the most of this blessed time in doing things that are pleasing to Allaah, may He be glorified and exalted. So the husband should wake his wife and children to do that which will bring them closer to their Lord.
13 – There may be small children in the house who need to be encouraged to fast, so the father should urge them to get up for suhoor, and encourage them to fast by praising them and giving a reward to the one who fasts the whole month or half of it, and so on.
It was narrated that al-Rubayyi’ bint Mu’awwidh said: On the morning of ‘Ashoora’ the Prophet (peace and blessings of Allaah be upon him) sent word to the villages of the Ansaar saying, “Whoever started out not fasting, let him not eat for the rest of the day, and whoever started the day fasting, let him fast.” She said: We used to fast and make our children fast, [and take them to the mosques] and make toys for them out of wool, then if one of them cried for food we would give him that toy until iftaar.
Narrated by al-Bukhaari, 1859; Muslim, 1136 – the words in square brackets were narrated by Muslim.
Al-Nawawi said:
This hadeeth shows that we should train children to do acts of worship and get them used to that, but they are not accountable. Al-Qaadi said: It was narrated from ‘Urwah that when they are able to fast it becomes obligatory upon them. This is a mistake which is disproven by the saheeh hadeeth, “The Pen is lifted from three: from the child until he reaches adolescence…” And Allaah knows best.
Sharh Muslim, 8/14
14 – If possible, the father and mother should take the family for ‘Umrah in Ramadaan, and that is something that will benefit them in the Hereafter,, themselves and their family, for ‘Umrah during Ramadaan has the same reward as Hajj. It is better to go at the beginning of Ramadaan so as to avoid the crowds.
15 – The husband should not overburden his wife with more than she can bear of having to prepare food and sweets. Many people take this month to prepare fancy foods and drinks, and they go extremes in that. This detracts from the sweetness of this month and goes against the reason for fasting, which is to attain piety.
16 – The month of Ramadaan is the month of the Qur’aan, so we suggest that each family gets together to read Qur’aan. The father should teach his family to recite Qur’aan and help them to understand the meanings of the verses. In the same gathering they may also read a book about the rulings and etiquette of fasting. Allaah has enabled many scholars and seekers of knowledge to write books which can be used for preaching and teaching during Ramadaan; the books are divided into thirty parts, so one topic can be read each day, and this will benefit everyone.
17 – They should be encouraged to spend and check on their neighbours and the needy.
It was narrated that Ibn ‘Abbaas said: The Messenger of Allaah (peace and blessings of Allaah be upon him) was the most generous of people, and he was at his most generous during Ramadaan when Jibreel met him. He would meet him each night and revise the Qur’aan with him. The Messenger of Allaah (peace and blessings of Allaah be upon him) was more generous than the blowing wind.
Narrated by al-Bukhaari, 6; Muslim, 2308.
18 – The parents should prevent their families and children from staying up late at night and wasting their time in things that are of no benefit, let alone things that are haraam. For the devils among mankind are more active in this month in promoting evil things and acts of immorality to those who are fasting, during the nights of Ramadaan and during the days.
19 – They should remember the family’s meeting in Allaah’s Paradise in the Hereafter, and the great joy of meeting there under the shade of His throne. These blessed gatherings in this world and coming together to obey Allaah by seeking knowledge, fasting and praying are only the means that lead to attaining that happiness.
Shaykh Muhammad Saalih al-Munajjid
Praise be to Allaah.
The Prophet (peace and blessings of Allaah be upon him) encouraged us to perform ‘Umrah in the month of Ramadaan. Al-Bukhaari (1782) and Muslim (1256) narrated that Ibn ‘Abbaas said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “ ‘Umrah in Ramadaan is equivalent to Hajj.”
This includes all of Ramadaan, not just the last ten days.
And Allaah knows best.
Shaykh Muhammad Saalih al-Munajjid
===
I am the head of a household, and now Ramadaan is coming. How should I take care of my family and teach them during this blessed month?
Praise be to Allaah.
It is one of the blessings of Allaah to the Muslim that He enables him to fast in Ramadaan and to spend its nights in prayer. It is a month in which good deeds are multiplied and people are raised in status, when Allaah frees some people from the Fire. So the Muslim should strive to make the most of this month and the goodness it brings; he should hasten to spend his life in worship. How many people have been deprived of this month because of sickness, death or misguidance.
The Muslim must make the most of his time during this month; he has an unavoidable duty towards his children, to raise them well and bring them up properly, to urge them to do all kinds of goodness and make them get used to that – because the child will grow up in the manner to which his father makes him get accustomed.
During these blessed days, the father and mother have a role to play in making the most of this time, and we can offer parents the following advice:
1 – Checking on the children’s fasting and encouraging those who fall short in this regard.
2– Reminding them about the real nature of fasting, and that it is not just giving up food and drink, but it is a means of attaining taqwa (piety), and that it is an opportunity for sins to be forgiven and expiated.
It was narrated from Abu Hurayrah that the Messenger of Allaah (peace and blessings of Allaah be upon him) ascended the minbar and said: “Ameen, Ameen, Ameen.” It was said to him, “O Messenger of Allaah, why did you do that?” He said, “Jibreel said to me, ‘May Allaah rub his nose in the dust, that person who Ramadaan comes and his sins are not forgiven,’ and I said, ‘Ameen’. Then he said, ‘May Allaah rub his nose in the dust, that person who lives to see his parents grow old, one or both of them, but he does not enter Paradise,’ and I said, ‘Ameen’. Then he said, ‘May Allaah rub his nose in the dust, that person in whose presence you are mentioned and he does not send blessings upon you,’ and I said, ‘Ameen.’”
Narrated by Ibn Khuzaymah, 1888; al-Tirmidhi, 3545; Ahmad, 7444; Ibn Hibbaan, 908. See Saheeh al-Jaami’, 3501.
3 – Teaching them the etiquette and rulings on eating, such as eating with the right hand from what is directly in front of them; reminding them that extravagance is haraam and is harmful to the body.
4 – Not letting them spend too long on eating iftaar so that they miss praying Maghrib in congregation.
5 – Reminding them about the situation of the poor and destitute who cannot find even a mouthful of food to quench the fires of hunger; reminding them of the situation of those who have migrated or are fighting in jihad for the sake of Allaah in all places.
6 – These gatherings offer an opportunity to bring relatives together and uphold the ties of kinship. This custom still exists in some countries, and it is an opportunity to reconcile and mend broken ties between relatives.
7 – Helping the mother to prepare the food, and to clean up and keep the food fit for eating.
8 – Reminding them to pray qiyaam (taraweeh) and to prepare for it by not eating too much and to get ready in time to perform the prayer in the mosque.
9 – With regard to suhoor, the parents should remind the family of the barakah (blessing) of suhoor and that it gives a person the strength to fast.
10 – Allowing enough time before Fajr prayer so that those who have not prayed Witr may do so, and so that those who have delayed their prayer until the end of the night may pray, and so that each person may make du’aa’ to his Lord as he wishes.
11 – Paying attention to praying Fajr on time in congregation in the mosque, for those who are required to do so. We have seen many people who wake up at the end of the night to eat, then they go back to bed and neglect Fajr prayer.
12 – It was the practice of the Prophet (peace and blessings of Allaah be upon him) in the last ten days of Ramadaan to stay up at night and wake his family. This indicates that the family should pay attention to making the most of this blessed time in doing things that are pleasing to Allaah, may He be glorified and exalted. So the husband should wake his wife and children to do that which will bring them closer to their Lord.
13 – There may be small children in the house who need to be encouraged to fast, so the father should urge them to get up for suhoor, and encourage them to fast by praising them and giving a reward to the one who fasts the whole month or half of it, and so on.
It was narrated that al-Rubayyi’ bint Mu’awwidh said: On the morning of ‘Ashoora’ the Prophet (peace and blessings of Allaah be upon him) sent word to the villages of the Ansaar saying, “Whoever started out not fasting, let him not eat for the rest of the day, and whoever started the day fasting, let him fast.” She said: We used to fast and make our children fast, [and take them to the mosques] and make toys for them out of wool, then if one of them cried for food we would give him that toy until iftaar.
Narrated by al-Bukhaari, 1859; Muslim, 1136 – the words in square brackets were narrated by Muslim.
Al-Nawawi said:
This hadeeth shows that we should train children to do acts of worship and get them used to that, but they are not accountable. Al-Qaadi said: It was narrated from ‘Urwah that when they are able to fast it becomes obligatory upon them. This is a mistake which is disproven by the saheeh hadeeth, “The Pen is lifted from three: from the child until he reaches adolescence…” And Allaah knows best.
Sharh Muslim, 8/14
14 – If possible, the father and mother should take the family for ‘Umrah in Ramadaan, and that is something that will benefit them in the Hereafter,, themselves and their family, for ‘Umrah during Ramadaan has the same reward as Hajj. It is better to go at the beginning of Ramadaan so as to avoid the crowds.
15 – The husband should not overburden his wife with more than she can bear of having to prepare food and sweets. Many people take this month to prepare fancy foods and drinks, and they go extremes in that. This detracts from the sweetness of this month and goes against the reason for fasting, which is to attain piety.
16 – The month of Ramadaan is the month of the Qur’aan, so we suggest that each family gets together to read Qur’aan. The father should teach his family to recite Qur’aan and help them to understand the meanings of the verses. In the same gathering they may also read a book about the rulings and etiquette of fasting. Allaah has enabled many scholars and seekers of knowledge to write books which can be used for preaching and teaching during Ramadaan; the books are divided into thirty parts, so one topic can be read each day, and this will benefit everyone.
17 – They should be encouraged to spend and check on their neighbours and the needy.
It was narrated that Ibn ‘Abbaas said: The Messenger of Allaah (peace and blessings of Allaah be upon him) was the most generous of people, and he was at his most generous during Ramadaan when Jibreel met him. He would meet him each night and revise the Qur’aan with him. The Messenger of Allaah (peace and blessings of Allaah be upon him) was more generous than the blowing wind.
Narrated by al-Bukhaari, 6; Muslim, 2308.
18 – The parents should prevent their families and children from staying up late at night and wasting their time in things that are of no benefit, let alone things that are haraam. For the devils among mankind are more active in this month in promoting evil things and acts of immorality to those who are fasting, during the nights of Ramadaan and during the days.
19 – They should remember the family’s meeting in Allaah’s Paradise in the Hereafter, and the great joy of meeting there under the shade of His throne. These blessed gatherings in this world and coming together to obey Allaah by seeking knowledge, fasting and praying are only the means that lead to attaining that happiness.
Shaykh Muhammad Saalih al-Munajjid
Why was fasting singled out when Allaah said, “Fasting is for Me and I shall reward for it?” | The Obligation of Fasting & its Virtues
What is special about fasting so that Allaah singled it out when He said, “Fasting is for Me and I shall reward for it?”
Praise be to Allaah.
Al-Bukhaari (1761) and Muslim (1946) 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 said: ‘Every deed of the son of Adam is for him except fasting; it is for Me and I shall reward for it…’”
Because all deeds are for the sake of Allaah and He is the One Who rewards for them, the scholars differed concerning this phrase, “Fasting is for Me and I shall reward for it” – why is fasting singled out in this manner?
Al-Haafiz ibn Hajar (may Allaah have mercy on him) quoted the views of ten scholars who sought to explain the meaning of this hadeeth and why fasting was singled out in this manner. The most important of these views are as follows:
1 – That there is no showing off in fasting as may happen in other acts of worship. Al-Qurtubi said: Because showing off may enter into all good deeds, but no one can see when a person is fasting except Allaah, so Allaah connected it to Himself. Hence He said in the hadeeth, “He gives up his desire for My sake.” Ibn al-Jawzi said: All acts of worship can be seen when done, and they may be contaminated with some element of showing off, unlike fasting.
2 – That what is meant by the words, “I shall reward for it” is: I am the only One Who knows the extent of his reward and how much his hasanaat (good deeds) will be multiplied. Al-Qurtubi said: What this means is that the amount of reward for good deeds may become known to people, and they will be rewarded between ten and seven hundred fold, and as much as Allaah wants, except fasting, for Allaah will reward it without measure. This is supported by a report narrated by Muslim (115) from Abu Hurayrah (may Allaah be pleased with him) who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Every deed of the son of Adam will be rewarded between ten and seven hundred fold. Allaah said: ‘Except fasting, for it is for Me and I shall reward for it’” – i.e., I shall reward it greatly, without specifying how much. This is like the verse in which Allaah says (interpretation of the meaning):
“Only those who are patient shall receive their reward in full, without reckoning”
[al-Zumar 39:10]
3 – That what is meant by “fasting is for Me” is that it is the dearest of acts of worship to Me. Ibn ‘Abd al-Barr said: The words “Fasting is for Me” are sufficient to indicate the superiority of fasting over all other acts of worship. Al-Nasaa’i (2220) narrated that Abu Umaamah said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “You should fast, for there is nothing like it.” Classed as saheeh by al-Albaani in Saheeh al-Nasaa’i.
4 – That fasting is mentioned in conjunction with Allaah by way of honouring, as we say, “the House of Allaah,” although all houses belong to Allaah. Al-Zayn ibn al-Muneer said: giving a specific meaning to something general in a context such as this can only be understood as being by way of honouring.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said:
This hadeeth points to the virtue of fasting in numerous ways:
1 – Allaah singled out fasting for Himself from all other good deeds, because of its honoured status before Him, because He loves it and because it is a demonstration of sincerity towards Him, as it is a secret between a person and his Lord, which no one can see except Allaah. The fasting person may be in a place with no other people around, and he could eat or drink that which Allaah has forbidden to the fasting person, but he does not do that, because he knows that he has a Lord Who can see him even though he is alone and Who has forbidden that to him. So he forsakes it for the sake of Allaah and fearing His punishment, seeking His reward. Because of that, Allaah appreciates his sincerity and singled out fasting for Himself from among all other good deeds. Hence He said: “He gives up his desires and his food for My sake.”
The benefit of this singling out will be seen on the Day of Resurrection, as Sufyaan ibn ‘Uyaynah said: When the Day of Resurrection comes, Allaah will bring His slave to account and will settle any scores outstanding from the rest of his deeds, until when there is nothing left but fasting, Allaah will settle the matter and will admit him to Paradise by virtue of his fasting.
2 – Allaah said concerning fasting: “I shall reward him for it.” So he connected the reward for fasting to Himself, because the reward for righteous deeds is mentioned by number, and a good deed will be rewarded between ten and seven hundred fold, many times. But with regard to fasting, Allaah connected the reward to Himself without specifying any number. Allaah is the most generous of those who are generous, and the gift reflects the generosity of the giver. So the reward of the one who fasts will be very great, without reckoning. Fasting is patience in obeying Allaah, patience in keeping away from the things forbidden by Allaah, and patience in bearing the decree of Allaah, hunger, thirst, physical and mental weakness. So it combines all three types of patience, thus the fasting person deserves to be counted as one of the patient, and Allaah says (interpretation of the meaning):
“Only those who are patient shall receive their reward in full, without reckoning”
[al-Zumar 39:10]
Majaalis Shahr Ramadaan, p. 13
And Allaah knows best.
Shaykh Muhammad Saalih al-Munajjid
Praise be to Allaah.
Al-Bukhaari (1761) and Muslim (1946) 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 said: ‘Every deed of the son of Adam is for him except fasting; it is for Me and I shall reward for it…’”
Because all deeds are for the sake of Allaah and He is the One Who rewards for them, the scholars differed concerning this phrase, “Fasting is for Me and I shall reward for it” – why is fasting singled out in this manner?
Al-Haafiz ibn Hajar (may Allaah have mercy on him) quoted the views of ten scholars who sought to explain the meaning of this hadeeth and why fasting was singled out in this manner. The most important of these views are as follows:
1 – That there is no showing off in fasting as may happen in other acts of worship. Al-Qurtubi said: Because showing off may enter into all good deeds, but no one can see when a person is fasting except Allaah, so Allaah connected it to Himself. Hence He said in the hadeeth, “He gives up his desire for My sake.” Ibn al-Jawzi said: All acts of worship can be seen when done, and they may be contaminated with some element of showing off, unlike fasting.
2 – That what is meant by the words, “I shall reward for it” is: I am the only One Who knows the extent of his reward and how much his hasanaat (good deeds) will be multiplied. Al-Qurtubi said: What this means is that the amount of reward for good deeds may become known to people, and they will be rewarded between ten and seven hundred fold, and as much as Allaah wants, except fasting, for Allaah will reward it without measure. This is supported by a report narrated by Muslim (115) from Abu Hurayrah (may Allaah be pleased with him) who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Every deed of the son of Adam will be rewarded between ten and seven hundred fold. Allaah said: ‘Except fasting, for it is for Me and I shall reward for it’” – i.e., I shall reward it greatly, without specifying how much. This is like the verse in which Allaah says (interpretation of the meaning):
“Only those who are patient shall receive their reward in full, without reckoning”
[al-Zumar 39:10]
3 – That what is meant by “fasting is for Me” is that it is the dearest of acts of worship to Me. Ibn ‘Abd al-Barr said: The words “Fasting is for Me” are sufficient to indicate the superiority of fasting over all other acts of worship. Al-Nasaa’i (2220) narrated that Abu Umaamah said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “You should fast, for there is nothing like it.” Classed as saheeh by al-Albaani in Saheeh al-Nasaa’i.
4 – That fasting is mentioned in conjunction with Allaah by way of honouring, as we say, “the House of Allaah,” although all houses belong to Allaah. Al-Zayn ibn al-Muneer said: giving a specific meaning to something general in a context such as this can only be understood as being by way of honouring.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said:
This hadeeth points to the virtue of fasting in numerous ways:
1 – Allaah singled out fasting for Himself from all other good deeds, because of its honoured status before Him, because He loves it and because it is a demonstration of sincerity towards Him, as it is a secret between a person and his Lord, which no one can see except Allaah. The fasting person may be in a place with no other people around, and he could eat or drink that which Allaah has forbidden to the fasting person, but he does not do that, because he knows that he has a Lord Who can see him even though he is alone and Who has forbidden that to him. So he forsakes it for the sake of Allaah and fearing His punishment, seeking His reward. Because of that, Allaah appreciates his sincerity and singled out fasting for Himself from among all other good deeds. Hence He said: “He gives up his desires and his food for My sake.”
The benefit of this singling out will be seen on the Day of Resurrection, as Sufyaan ibn ‘Uyaynah said: When the Day of Resurrection comes, Allaah will bring His slave to account and will settle any scores outstanding from the rest of his deeds, until when there is nothing left but fasting, Allaah will settle the matter and will admit him to Paradise by virtue of his fasting.
2 – Allaah said concerning fasting: “I shall reward him for it.” So he connected the reward for fasting to Himself, because the reward for righteous deeds is mentioned by number, and a good deed will be rewarded between ten and seven hundred fold, many times. But with regard to fasting, Allaah connected the reward to Himself without specifying any number. Allaah is the most generous of those who are generous, and the gift reflects the generosity of the giver. So the reward of the one who fasts will be very great, without reckoning. Fasting is patience in obeying Allaah, patience in keeping away from the things forbidden by Allaah, and patience in bearing the decree of Allaah, hunger, thirst, physical and mental weakness. So it combines all three types of patience, thus the fasting person deserves to be counted as one of the patient, and Allaah says (interpretation of the meaning):
“Only those who are patient shall receive their reward in full, without reckoning”
[al-Zumar 39:10]
Majaalis Shahr Ramadaan, p. 13
And Allaah knows best.
Shaykh Muhammad Saalih al-Munajjid
Why do Muslims fast? | The Obligation of Fasting & its Virtues
I live in England, and I often get asked by many non-muslims, why do muslims fast? I know that I should know this answer, but I do not know what to say exactly. What should I give as an answer?
Praise be to Allaah.
Firstly:
We Muslims fast the month of Ramadaan because Allaah has commanded us to do so. Allaah says (interpretation of the meaning):
“ 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 (pious)”
[al-Baqarah 2:183]
So we worship Allaah by doing this act of worship which is beloved to Allaah and which He has enjoined upon us.
The believers hasten to obey the commands of Allaah and His Messenger (peace and blessings of Allaah be upon him), in obedience to His words (interpretation of the meaning):
“The only saying of the faithful believers, when they are called to Allaah (His Words, the Qur’aan) and His Messenger, to judge between them, is that they say: ‘We hear and we obey.’ And such are the successful (who will live forever in Paradise)”
[al-Noor 24:51]
“It is not for a believer, man or woman, when Allaah and His Messenger have decreed a matter that they should have any option in their decision. And whoever disobeys Allaah and His Messenger, he has indeed strayed into a plain error”
[al-Ahzaab 33:36]
Secondly:
It is by His wisdom that Allaah has prescribed a variety of acts of worship, so as to test people with regard to how they will obey all these commands. Will they only choose to do that which suits them, or will they do that which pleases Allaah? If we think about the five acts of worship: testimony of faith, prayer, zakaah, fasting and pilgrimage, we will see that some of them are purely physical, some are purely financial, some are both, so that the miser will become distinct from the generous. For some people it may be easy for them to pray one thousand rak’ahs but not to give a single dirham; for others it may be easy to give a thousand dirhams but not to pray a single rak’ahs. So Islam came to prescribe a variety of acts of worship so as to determine who will follow in obedience to the command of Allaah and who will follow only that which suits him.
Prayer, for example, is a purely physical action, but its prerequisites require some expenditure, such as the water for wudoo’, and clothes to cover the ‘awrah. These are not part of the prayer but they are its prerequisites.
Zakaah is purely financial, but physical actions are required to fulfil this duty such as calculating one's wealth and transferring the zakaah to the poor and needy. These are not part of zakaah but they are its prerequisites.
Hajj involves spending wealth and physical action, except for the people of Makkah who may not need money, but the yare very few compared with those who live in Makkah.
Jihad for the sake of Allaah may require both money and physical effort. A person may spend money for the sake of Allaah and not fight, or he may go and fight but not spend money.
Commands are of two types: commands to refrain from things that man is inclined towards, and commands to spend that are precious.
Refraining from things that are loved includes fasting, and expenditure of things that are loved includes zakaah. Wealth is something that is loved and no one spends the wealth that he loves except for something that is loved even more.
The same applies to refraining from things that are loved, for a person may like to spend a thousand dirhams, but not fast a single day, or vice versa.
Shaykh Ibn ‘Uthaymeen, al-Sharh al-Mumti’, 6/190.
Thirdly:
There is another great reason why fasting is prescribed, which has been discussed in part in the answer to question no. 26862.
Shaykh Ibn ‘Uthaymeen was asked about the reason why fasting was enjoined?
He replied:
If we read the words of Allaah (interpretation of the meaning):
“ 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 (pious)”
[al-Baqarah 2:183]
we will know the reason why fasting was prescribed, which is taqwa (piety) and submission to Allaah. Taqwa means giving up haraam things, and in general terms includes both doing what is commanded and abstaining from what is forbidden. The Prophet (peace and blessings of Allaah be upon him) said: “Whoever does not give up false speech and acting upon it and offensive speech and behaviour, Allaah has no need of his giving up his food and drink.” Narrated by al-Bukhaari, 6057. See also questions no. 37658 and 37989.
Based on this, it is important for the one who is fasting to carry out religious duties and avoid haraam things in word and deed. So he should not backbite about people, tell lies, or spread malicious gossip among them, or engage in haraam transactions, and he should avoid all haraam things. If a person does that for a whole month, the rest of the year will go well, but unfortunately in the case of many of those who fast, there is no difference between a day when they fast and a day when they do not; they behave as they usually do, neglecting obligatory duties and doing forbidden things. You do not see the dignity that is to be expected of the fasting person. These actions do not invalidate their fast but they do detract from its reward and may cancel out the reward altogether.
Fataawa Arkaan al-Islam, p. 451.
Shaykh Muhammad Saalih al-Munajjid
Praise be to Allaah.
Firstly:
We Muslims fast the month of Ramadaan because Allaah has commanded us to do so. Allaah says (interpretation of the meaning):
“ 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 (pious)”
[al-Baqarah 2:183]
So we worship Allaah by doing this act of worship which is beloved to Allaah and which He has enjoined upon us.
The believers hasten to obey the commands of Allaah and His Messenger (peace and blessings of Allaah be upon him), in obedience to His words (interpretation of the meaning):
“The only saying of the faithful believers, when they are called to Allaah (His Words, the Qur’aan) and His Messenger, to judge between them, is that they say: ‘We hear and we obey.’ And such are the successful (who will live forever in Paradise)”
[al-Noor 24:51]
“It is not for a believer, man or woman, when Allaah and His Messenger have decreed a matter that they should have any option in their decision. And whoever disobeys Allaah and His Messenger, he has indeed strayed into a plain error”
[al-Ahzaab 33:36]
Secondly:
It is by His wisdom that Allaah has prescribed a variety of acts of worship, so as to test people with regard to how they will obey all these commands. Will they only choose to do that which suits them, or will they do that which pleases Allaah? If we think about the five acts of worship: testimony of faith, prayer, zakaah, fasting and pilgrimage, we will see that some of them are purely physical, some are purely financial, some are both, so that the miser will become distinct from the generous. For some people it may be easy for them to pray one thousand rak’ahs but not to give a single dirham; for others it may be easy to give a thousand dirhams but not to pray a single rak’ahs. So Islam came to prescribe a variety of acts of worship so as to determine who will follow in obedience to the command of Allaah and who will follow only that which suits him.
Prayer, for example, is a purely physical action, but its prerequisites require some expenditure, such as the water for wudoo’, and clothes to cover the ‘awrah. These are not part of the prayer but they are its prerequisites.
Zakaah is purely financial, but physical actions are required to fulfil this duty such as calculating one's wealth and transferring the zakaah to the poor and needy. These are not part of zakaah but they are its prerequisites.
Hajj involves spending wealth and physical action, except for the people of Makkah who may not need money, but the yare very few compared with those who live in Makkah.
Jihad for the sake of Allaah may require both money and physical effort. A person may spend money for the sake of Allaah and not fight, or he may go and fight but not spend money.
Commands are of two types: commands to refrain from things that man is inclined towards, and commands to spend that are precious.
Refraining from things that are loved includes fasting, and expenditure of things that are loved includes zakaah. Wealth is something that is loved and no one spends the wealth that he loves except for something that is loved even more.
The same applies to refraining from things that are loved, for a person may like to spend a thousand dirhams, but not fast a single day, or vice versa.
Shaykh Ibn ‘Uthaymeen, al-Sharh al-Mumti’, 6/190.
Thirdly:
There is another great reason why fasting is prescribed, which has been discussed in part in the answer to question no. 26862.
Shaykh Ibn ‘Uthaymeen was asked about the reason why fasting was enjoined?
He replied:
If we read the words of Allaah (interpretation of the meaning):
“ 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 (pious)”
[al-Baqarah 2:183]
we will know the reason why fasting was prescribed, which is taqwa (piety) and submission to Allaah. Taqwa means giving up haraam things, and in general terms includes both doing what is commanded and abstaining from what is forbidden. The Prophet (peace and blessings of Allaah be upon him) said: “Whoever does not give up false speech and acting upon it and offensive speech and behaviour, Allaah has no need of his giving up his food and drink.” Narrated by al-Bukhaari, 6057. See also questions no. 37658 and 37989.
Based on this, it is important for the one who is fasting to carry out religious duties and avoid haraam things in word and deed. So he should not backbite about people, tell lies, or spread malicious gossip among them, or engage in haraam transactions, and he should avoid all haraam things. If a person does that for a whole month, the rest of the year will go well, but unfortunately in the case of many of those who fast, there is no difference between a day when they fast and a day when they do not; they behave as they usually do, neglecting obligatory duties and doing forbidden things. You do not see the dignity that is to be expected of the fasting person. These actions do not invalidate their fast but they do detract from its reward and may cancel out the reward altogether.
Fataawa Arkaan al-Islam, p. 451.
Shaykh Muhammad Saalih al-Munajjid
Sunday, 30 April 2017
The Muslim in Ramadaan | The Obligation of Fasting & its Virtues
What should we say to the Muslims on the occasion of the beginning of Ramadaan?
Praise be to Allaah.
Allaah says (interpretation of the meaning):
“The month of Ramadan in which was revealed the Qur’aan, 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. Allaah 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 Allaah [i.e. to say Takbeer (Allaahu Akbar: Allaah 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 Allaah.
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 Allaah is accepted.
So give thanks to Him 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.
For the sincere believer, every month is an occasion for worship and his whole life is spent in obeying Allaah, but in the month of Ramadaan he has even more motives to do good and his heart is even more focused on worship, and he turns even more to his Lord. By His grace, our generous Lord bestows His bounty upon the fasting believers and multiplies the reward for them on this blessed occasion, so He gives abundantly and rewards generously for righteous deeds.
Time passes quickly
Days pass so quickly, as if they were mere moments. We welcomed Ramadaan, then we bade it farewell, and only a short period of time passed and we are welcoming Ramadaan again. So we should hasten to do good deeds in this month and strive to fill it with that which Allaah is pleased with and with that which will help us on the Day when we meet Him.
How can we prepare for Ramadaan?
We can prepare for Ramadaan by taking stock of ourselves and recognizing our shortcomings in living up to the Shahaadatayn, or our shortcoming in fulfilling our duties, or our shortcomings in not keeping away from the desires and doubts that we may have fallen into…
We should set ourselves straight so that in Ramadaan we will have a higher degree of faith. For faith increases and decreases. It increases through obedience to Allaah and it decreases through disobedience and sin. The first act of obedience that a person should achieve is that of being a true slave of Allaah and believing that there is none that is rightfully worshipped except Allaah, so he directs all kinds of worship to Allaah and does not associate anyone else in worship with Him. Each of us should realize that whatever has befallen him could not have missed him, and whatever missed him could not have befallen him, and that everything happens by the will and decree of Allaah.
We should avoid everything that could undermine our commitment to the Shahaadatayn. This means keeping away from bid’ah (innovations) and things that have been introduced into the religion. We should also follow the principle of al-walaa’ wa’l-bara’ (loyalty and friendship vs. disavowal and enmity), by taking the believers as our friends and by regarding the kaafirs and hypocrites as enemies, and we should rejoice when the Muslims gain a victory over their enemies. We should follow the example of the Prophet (peace and blessings of Allaah be upon him) and his companions and adhere to the Sunnah of the Prophet (peace and blessings of Allaah be upon him) and the way of the Rightly-Guided Khulafa’ who came after him. We should love the Sunnah and love those who adhere to it and defend it, in whatever country they are and whatever colour or nationality they are.
After that we should take stock of ourselves and recognize our shortcomings in doing acts of worship such as praying in congregation, remembering Allaah (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 Allaah with patience.
Then we should take stock of ourselves and our sins and our following whims and desires. We should stop ourselves from persisting in that, whether the sin is great or small, whether it is a sin of the eye, by looking at that which Allaah has forbidden; or by listening to music; or by walking to things of which Allaah does not approve; or by using one's hands to srike in a manner with which Allaah is not pleased; or by consuming things that Allaah has forbidden such as riba (usury) and bribes, or any other means of consuming people’s wealth unlawfully.
We should never forget that Allaah 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. Allaah says (interpretation of the meaning):
“And march forth in the way (which leads to) forgiveness from your Lord, and for Paradise as wide as the heavens and the earth, prepared for Al-Muttaqoon (the pious).
Those who spend (in Allaah’s Cause) in prosperity and in adversity, who repress anger, and who pardon men; verily, Allaah loves Al-Muhsinoon (the good doers).
And those who, when they have committed Faahishah (illegal sexual intercourse) or wronged themselves with evil, remember Allaah and ask forgiveness for their sins; — and none can forgive sins but Allaah — and do not persist in what (wrong) they have done, while they know.
For such, the reward is forgiveness from their Lord, and Gardens with rivers flowing underneath (Paradise), wherein they shall abide forever. How excellent is this reward for the doers (who do righteous deeds according to Allaah’s Orders)”
[Aal ‘Imraan 3:133-136]
“Say: “O ‘Ibaadi (My slaves) who have transgressed against themselves (by committing evil deeds and sins)! Despair not of the Mercy of Allaah, verily, Allaah forgives all sins. Truly, He is Oft Forgiving, Most Merciful”
[al-Zumar 39:53]
“And whoever does evil or wrongs himself but afterwards seeks Allaah’s forgiveness, he will find Allaah Oft Forgiving, Most Merciful”
[al-Nisa’ 4:110]
By taking stock, repenting and seeking forgiveness, this is how we should welcome Ramadaan. “The smart man is the one who takes stock of himself and strives to do that which will benefit him after death, and the helpless one is the one who follows his own whims and desires and engages in wishful thinking, (assuming that Allaah will forgive him regardless of what he does and that he does not need to strive to good deeds).”
The month of Ramadaan 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 Qur’aan, forgiving people, being kind to others and giving charity to the poor.
In the month of Ramadaan the gates of Paradise are opened and the gates of Hell are shut. The devils are put in chains and a caller cries out each night, O seeker of good, proceed, O seeker of evil, desist.
So, O slaves of Allaah, be among the people of good, following the path of your righteous forebears who were guided by the Sunnah of your Prophet (peace and blessings of Allaah be upon him), so that we may end Ramadaan with our sins forgiven and our righteous deeds accepted.
We should note that the month of Ramadaan is the best of months.
Ibn al-Qayyim said:
Another of example of that – i.e., of the differentiation between the things that Allaah has created – is the fact that the month of Ramadaan is superior to all other months, and the last ten nights are superior to the other nights.”
Zaad al-Ma’aad, 1/56
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. Allaah says (interpretation of the meaning):
“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 Allaah 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 Allaah’s Permission with all Decrees,
(All that night), there is peace (and goodness from Allaah 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.
2 – In this month was revealed the best of Books to the best of the Prophets (peace be upon them). Allaah says (interpretation of the meaning):
“The month of Ramadan in which was revealed the Qur’aan, a guidance for mankind and clear proofs for the guidance and the criterion (between right and wrong)”
[al-Baqarah 2:185]
“We sent it (this Qur’aan) down on a blessed night [(i.e. the Night of Al Qadr) in the month of Ramadan — the 9th month of the Islamic calendar]. Verily, We are ever warning [mankind that Our Torment will reach those who disbelieve in Our Oneness of Lordship and in Our Oneness of worship].
Therein (that night) is decreed every matter of ordainments.
As a Command (or this Qur’aan or the Decree of every matter) from Us. Verily, We are ever sending (the Messengers)”
[al-Dukhaan 44:3-5]
It was narrated by Ahmad and by al-Tabaraani in al-Mu’jam al-Kabeer that Waathilah ibn al-Asqa’ (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The Scriptures of Ibraaheem were sent down on the first of the month of Ramadaan. The Tawraat was sent down on the sixth of Ramadaan. The Injeel was sent down on the thirteenth of Ramadaan. The Zaboor was sent down on the eighteenth of Ramadaan, and the Qur’aan was sent down on the twenty-fourth of Ramadaan.
Classed as hasan by al-Albaani in al-Silsilah al-Saheehah, 1575.
2 – 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 Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah 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.” (Agreed upon).
Al-Nasaa’i narrated from Abu Hurayrah that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When Ramadaan comes, the gates of mercy are opened and the gates of Hell are shut, and the devils are put in chains.”
Classed as saheeh by al-Albaani in Saheeh al-Jaami’, 471.
Al-Tirmidhi, Ibn Maajah and Ibn Khuzaymah narrated in one report: “When the first night of the month of Ramadaan comes, the devils and rebellious jinn are chained up and the gates of Hell are closed, and not one gate of it is opened. The gates of Paradise are opened and not one gate of it is closed. And a caller cries out: ‘O seeker of good, proceed; O seeker of evil, desist. And Allaah has those whom He redeems from the Fire, and that happens every night.”
Classed as hasan by al-Albaani in Saheeh al-Jaami’, 759.
If it is asked, how come we see many evil actions and sins committed in Ramadaan, 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 Ramadaan, 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
4 – There are many kinds of worship in Ramadaan, 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.
Shaykh Muhammad Saalih al-Munajjid
Praise be to Allaah.
Allaah says (interpretation of the meaning):
“The month of Ramadan in which was revealed the Qur’aan, 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. Allaah 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 Allaah [i.e. to say Takbeer (Allaahu Akbar: Allaah 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 Allaah.
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 Allaah is accepted.
So give thanks to Him 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.
For the sincere believer, every month is an occasion for worship and his whole life is spent in obeying Allaah, but in the month of Ramadaan he has even more motives to do good and his heart is even more focused on worship, and he turns even more to his Lord. By His grace, our generous Lord bestows His bounty upon the fasting believers and multiplies the reward for them on this blessed occasion, so He gives abundantly and rewards generously for righteous deeds.
Time passes quickly
Days pass so quickly, as if they were mere moments. We welcomed Ramadaan, then we bade it farewell, and only a short period of time passed and we are welcoming Ramadaan again. So we should hasten to do good deeds in this month and strive to fill it with that which Allaah is pleased with and with that which will help us on the Day when we meet Him.
How can we prepare for Ramadaan?
We can prepare for Ramadaan by taking stock of ourselves and recognizing our shortcomings in living up to the Shahaadatayn, or our shortcoming in fulfilling our duties, or our shortcomings in not keeping away from the desires and doubts that we may have fallen into…
We should set ourselves straight so that in Ramadaan we will have a higher degree of faith. For faith increases and decreases. It increases through obedience to Allaah and it decreases through disobedience and sin. The first act of obedience that a person should achieve is that of being a true slave of Allaah and believing that there is none that is rightfully worshipped except Allaah, so he directs all kinds of worship to Allaah and does not associate anyone else in worship with Him. Each of us should realize that whatever has befallen him could not have missed him, and whatever missed him could not have befallen him, and that everything happens by the will and decree of Allaah.
We should avoid everything that could undermine our commitment to the Shahaadatayn. This means keeping away from bid’ah (innovations) and things that have been introduced into the religion. We should also follow the principle of al-walaa’ wa’l-bara’ (loyalty and friendship vs. disavowal and enmity), by taking the believers as our friends and by regarding the kaafirs and hypocrites as enemies, and we should rejoice when the Muslims gain a victory over their enemies. We should follow the example of the Prophet (peace and blessings of Allaah be upon him) and his companions and adhere to the Sunnah of the Prophet (peace and blessings of Allaah be upon him) and the way of the Rightly-Guided Khulafa’ who came after him. We should love the Sunnah and love those who adhere to it and defend it, in whatever country they are and whatever colour or nationality they are.
After that we should take stock of ourselves and recognize our shortcomings in doing acts of worship such as praying in congregation, remembering Allaah (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 Allaah with patience.
Then we should take stock of ourselves and our sins and our following whims and desires. We should stop ourselves from persisting in that, whether the sin is great or small, whether it is a sin of the eye, by looking at that which Allaah has forbidden; or by listening to music; or by walking to things of which Allaah does not approve; or by using one's hands to srike in a manner with which Allaah is not pleased; or by consuming things that Allaah has forbidden such as riba (usury) and bribes, or any other means of consuming people’s wealth unlawfully.
We should never forget that Allaah 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. Allaah says (interpretation of the meaning):
“And march forth in the way (which leads to) forgiveness from your Lord, and for Paradise as wide as the heavens and the earth, prepared for Al-Muttaqoon (the pious).
Those who spend (in Allaah’s Cause) in prosperity and in adversity, who repress anger, and who pardon men; verily, Allaah loves Al-Muhsinoon (the good doers).
And those who, when they have committed Faahishah (illegal sexual intercourse) or wronged themselves with evil, remember Allaah and ask forgiveness for their sins; — and none can forgive sins but Allaah — and do not persist in what (wrong) they have done, while they know.
For such, the reward is forgiveness from their Lord, and Gardens with rivers flowing underneath (Paradise), wherein they shall abide forever. How excellent is this reward for the doers (who do righteous deeds according to Allaah’s Orders)”
[Aal ‘Imraan 3:133-136]
“Say: “O ‘Ibaadi (My slaves) who have transgressed against themselves (by committing evil deeds and sins)! Despair not of the Mercy of Allaah, verily, Allaah forgives all sins. Truly, He is Oft Forgiving, Most Merciful”
[al-Zumar 39:53]
“And whoever does evil or wrongs himself but afterwards seeks Allaah’s forgiveness, he will find Allaah Oft Forgiving, Most Merciful”
[al-Nisa’ 4:110]
By taking stock, repenting and seeking forgiveness, this is how we should welcome Ramadaan. “The smart man is the one who takes stock of himself and strives to do that which will benefit him after death, and the helpless one is the one who follows his own whims and desires and engages in wishful thinking, (assuming that Allaah will forgive him regardless of what he does and that he does not need to strive to good deeds).”
The month of Ramadaan 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 Qur’aan, forgiving people, being kind to others and giving charity to the poor.
In the month of Ramadaan the gates of Paradise are opened and the gates of Hell are shut. The devils are put in chains and a caller cries out each night, O seeker of good, proceed, O seeker of evil, desist.
So, O slaves of Allaah, be among the people of good, following the path of your righteous forebears who were guided by the Sunnah of your Prophet (peace and blessings of Allaah be upon him), so that we may end Ramadaan with our sins forgiven and our righteous deeds accepted.
We should note that the month of Ramadaan is the best of months.
Ibn al-Qayyim said:
Another of example of that – i.e., of the differentiation between the things that Allaah has created – is the fact that the month of Ramadaan is superior to all other months, and the last ten nights are superior to the other nights.”
Zaad al-Ma’aad, 1/56
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. Allaah says (interpretation of the meaning):
“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 Allaah 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 Allaah’s Permission with all Decrees,
(All that night), there is peace (and goodness from Allaah 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.
2 – In this month was revealed the best of Books to the best of the Prophets (peace be upon them). Allaah says (interpretation of the meaning):
“The month of Ramadan in which was revealed the Qur’aan, a guidance for mankind and clear proofs for the guidance and the criterion (between right and wrong)”
[al-Baqarah 2:185]
“We sent it (this Qur’aan) down on a blessed night [(i.e. the Night of Al Qadr) in the month of Ramadan — the 9th month of the Islamic calendar]. Verily, We are ever warning [mankind that Our Torment will reach those who disbelieve in Our Oneness of Lordship and in Our Oneness of worship].
Therein (that night) is decreed every matter of ordainments.
As a Command (or this Qur’aan or the Decree of every matter) from Us. Verily, We are ever sending (the Messengers)”
[al-Dukhaan 44:3-5]
It was narrated by Ahmad and by al-Tabaraani in al-Mu’jam al-Kabeer that Waathilah ibn al-Asqa’ (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The Scriptures of Ibraaheem were sent down on the first of the month of Ramadaan. The Tawraat was sent down on the sixth of Ramadaan. The Injeel was sent down on the thirteenth of Ramadaan. The Zaboor was sent down on the eighteenth of Ramadaan, and the Qur’aan was sent down on the twenty-fourth of Ramadaan.
Classed as hasan by al-Albaani in al-Silsilah al-Saheehah, 1575.
2 – 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 Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah 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.” (Agreed upon).
Al-Nasaa’i narrated from Abu Hurayrah that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When Ramadaan comes, the gates of mercy are opened and the gates of Hell are shut, and the devils are put in chains.”
Classed as saheeh by al-Albaani in Saheeh al-Jaami’, 471.
Al-Tirmidhi, Ibn Maajah and Ibn Khuzaymah narrated in one report: “When the first night of the month of Ramadaan comes, the devils and rebellious jinn are chained up and the gates of Hell are closed, and not one gate of it is opened. The gates of Paradise are opened and not one gate of it is closed. And a caller cries out: ‘O seeker of good, proceed; O seeker of evil, desist. And Allaah has those whom He redeems from the Fire, and that happens every night.”
Classed as hasan by al-Albaani in Saheeh al-Jaami’, 759.
If it is asked, how come we see many evil actions and sins committed in Ramadaan, 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 Ramadaan, 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
4 – There are many kinds of worship in Ramadaan, 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.
Shaykh Muhammad Saalih al-Munajjid
The punishment for breaking the fast in Ramadaan with no excuse | The Obligation of Fasting & its Virtues
I do not fast. Will I be punished on the Day of Resurrection?
Praise be to Allaah.
Fasting in Ramadaan is one of the pillars on which Islam is built. Allaah tells us that He has prescribed it for the believers of this ummah [nation], as He prescribed it for those who came before them. Allaah says (interpretation of the meaning):
“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]
“The month of Ramadan in which was revealed the Qur’aan, 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. Allaah 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 Allaah [i.e. to say Takbeer (Allaahu Akbar: Allaah is the Most Great)] for having guided you so that you may be grateful to Him”
[al-Baqarah 2:185]
Al-Bukhaari (8) and Muslim (16) narrated that Ibn ‘Umar (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Islam is built on five (pillars): the testimony that there is no god but Allaah and Muhammad is the Messenger of Allaah; establishing prayer; paying zakaah; Hajj; and fasting Ramadaan.”
Whoever does not fast has abandoned one of the pillars of Islam, and is committing a grave major sin. Indeed some of the salaf were of the view that he is a kaafir [disbeliever] and apostate – we seek refuge with Allaah from that.
Abu Ya’la narrated in his Musnad from Ibn ‘Abbaas (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “The bonds of Islam and the bases of religion are three, on which Islam was founded. Whoever gives up one of them becomes a kaafir thereby and it is permissible to shed his blood: the testimony that there is no god but Allaah, the prescribed prayers and fasting Ramadaan.”
This hadeeth was classed as saheeh by al-Dhahabi, and as hasan by al-Haythami in Majma’ al-Zawaa’id, 1/48, and by al-Mundhiri in al-Targheeb wa’l-Tarheeb, no. 805, 1486. Classed as da’eef by al-Albaani in al-Silsilah al-Da’eefah, no. 94.
Al-Dhahabi said in al-Kabaa’ir, p. 64.
Whoever does not fast in Ramadaan without being sick or having any other excuse that allows him not to fast is more evil than the adulterer or drunkard, indeed they doubted his Islam and thought that this was heresy.
A saheeh report which warns against not fasting was narrated by Ibn Khuzaymah (1986) and Ibn Hibbaan (7491) from Abu Umaamah al-Baahili who said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “Whilst I was sleeping two men came to me and took my by the arm and brought me to a cragged mountain. They said, ‘Climb up.’ I said, ‘I cannot.’ They said, ‘We will make it easy for you.’ So I climbed up until I was at the top of the mountain. Then I heard loud voices. I said, ‘What are these voices?’ They said, ‘This is the howling of the people of Hell.” Then I was taken until I saw people hanging by their hamstrings, with the sides of their mouths torn and blood pouring from their mouths.’ I said, ‘Who are these?’ He said, ‘These are people who broke their fast before it was time.’” Classed as saheeh by al-Albaani in Saheeh Mawaarid al-Zam’aan, no. 1509.
Al-Albaani (may Allaah have mercy on him) said: This is the punishment of those who fasted then broke the fast deliberately before the time for breaking the fast came, so who about those who do not fast at all? We ask Allaah to keep us safe and sound in this world and in the Hereafter.
Our advice to the brother who asked this question is to fear Allaah and to beware of His wrath, vengeance and a painful punishment. He should hasten to repent to Allaah before the destroyer of pleasures that splits people apart [i.e., death] takes him unawares. Today there is action and no reckoning, but tomorrow there will be the reckoning and no action. Note that whoever repents, Allaah will accept his repentance, and whoever draws closer to Allaah one hand span, Allaah will draw closer to him one cubit. For Allaah is Most Generous, Forbearing and Most Merciful, as He says (interpretation of the meaning):
“Know they not that Allaah accepts repentance from His slaves and takes the Sadaqaat (alms, charity), and that Allaah Alone is the One Who forgives and accepts repentance, Most Merciful?”
[al-Tawbah 9:104]
If you try fasting and find out how easy it is and what comfort it brings and how close it brings you to Allaah, you will never give it up.
Think about what Allaah says at the end of the verses on fasting (interpretation of the meaning):
“Allaah intends for you ease, and He does not want to make things difficult for you”
[al-Baqarah 2:185]
The phrase, “so that you may be grateful to Him” shows that fasting is a blessing for which we must give thanks. Hence some of the salaf used to wish that the whole year was Ramadaan.
We ask Allaah to help you and guide you, and to open your heart to that which will bring you happiness in this world and in the Hereafter.
And Allaah knows best.
Shaykh Muhammad Saalih al-Munajjid
Praise be to Allaah.
Fasting in Ramadaan is one of the pillars on which Islam is built. Allaah tells us that He has prescribed it for the believers of this ummah [nation], as He prescribed it for those who came before them. Allaah says (interpretation of the meaning):
“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]
“The month of Ramadan in which was revealed the Qur’aan, 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. Allaah 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 Allaah [i.e. to say Takbeer (Allaahu Akbar: Allaah is the Most Great)] for having guided you so that you may be grateful to Him”
[al-Baqarah 2:185]
Al-Bukhaari (8) and Muslim (16) narrated that Ibn ‘Umar (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Islam is built on five (pillars): the testimony that there is no god but Allaah and Muhammad is the Messenger of Allaah; establishing prayer; paying zakaah; Hajj; and fasting Ramadaan.”
Whoever does not fast has abandoned one of the pillars of Islam, and is committing a grave major sin. Indeed some of the salaf were of the view that he is a kaafir [disbeliever] and apostate – we seek refuge with Allaah from that.
Abu Ya’la narrated in his Musnad from Ibn ‘Abbaas (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “The bonds of Islam and the bases of religion are three, on which Islam was founded. Whoever gives up one of them becomes a kaafir thereby and it is permissible to shed his blood: the testimony that there is no god but Allaah, the prescribed prayers and fasting Ramadaan.”
This hadeeth was classed as saheeh by al-Dhahabi, and as hasan by al-Haythami in Majma’ al-Zawaa’id, 1/48, and by al-Mundhiri in al-Targheeb wa’l-Tarheeb, no. 805, 1486. Classed as da’eef by al-Albaani in al-Silsilah al-Da’eefah, no. 94.
Al-Dhahabi said in al-Kabaa’ir, p. 64.
Whoever does not fast in Ramadaan without being sick or having any other excuse that allows him not to fast is more evil than the adulterer or drunkard, indeed they doubted his Islam and thought that this was heresy.
A saheeh report which warns against not fasting was narrated by Ibn Khuzaymah (1986) and Ibn Hibbaan (7491) from Abu Umaamah al-Baahili who said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “Whilst I was sleeping two men came to me and took my by the arm and brought me to a cragged mountain. They said, ‘Climb up.’ I said, ‘I cannot.’ They said, ‘We will make it easy for you.’ So I climbed up until I was at the top of the mountain. Then I heard loud voices. I said, ‘What are these voices?’ They said, ‘This is the howling of the people of Hell.” Then I was taken until I saw people hanging by their hamstrings, with the sides of their mouths torn and blood pouring from their mouths.’ I said, ‘Who are these?’ He said, ‘These are people who broke their fast before it was time.’” Classed as saheeh by al-Albaani in Saheeh Mawaarid al-Zam’aan, no. 1509.
Al-Albaani (may Allaah have mercy on him) said: This is the punishment of those who fasted then broke the fast deliberately before the time for breaking the fast came, so who about those who do not fast at all? We ask Allaah to keep us safe and sound in this world and in the Hereafter.
Our advice to the brother who asked this question is to fear Allaah and to beware of His wrath, vengeance and a painful punishment. He should hasten to repent to Allaah before the destroyer of pleasures that splits people apart [i.e., death] takes him unawares. Today there is action and no reckoning, but tomorrow there will be the reckoning and no action. Note that whoever repents, Allaah will accept his repentance, and whoever draws closer to Allaah one hand span, Allaah will draw closer to him one cubit. For Allaah is Most Generous, Forbearing and Most Merciful, as He says (interpretation of the meaning):
“Know they not that Allaah accepts repentance from His slaves and takes the Sadaqaat (alms, charity), and that Allaah Alone is the One Who forgives and accepts repentance, Most Merciful?”
[al-Tawbah 9:104]
If you try fasting and find out how easy it is and what comfort it brings and how close it brings you to Allaah, you will never give it up.
Think about what Allaah says at the end of the verses on fasting (interpretation of the meaning):
“Allaah intends for you ease, and He does not want to make things difficult for you”
[al-Baqarah 2:185]
The phrase, “so that you may be grateful to Him” shows that fasting is a blessing for which we must give thanks. Hence some of the salaf used to wish that the whole year was Ramadaan.
We ask Allaah to help you and guide you, and to open your heart to that which will bring you happiness in this world and in the Hereafter.
And Allaah knows best.
Shaykh Muhammad Saalih al-Munajjid
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