CONTENTS
FOREWORD
1.
INTRODUCTION: THE BLESSINGS ARE HERE
2. AL-HILAAL (Sighting of the New Moon)
New moons determine
Islamic Dates, Witnesses needed to establish the month, Astronomical Evidence,
Misconception: The true beginning of a month, Unification of Sighting Locations
3. ALLAH (T) WANTS EASE FOR HIS
SERVANTS AND NOT HARDSHIP
Those for Whom the Fast During Ramadaan Is Not Obligatory, The Traveller,
The Sick person, States of Menses, or Post-childbirth Bleeding, The Old Man and
Old Woman, The Pregnant and the breast-feeding women
4. RULINGS RELATED
TO THE FAST OF RAMADAAN
Important Issues Dealing with the Month of
Ramadhaan, Counting the Days of the month of Sha'baan, Whoever fasts on the day
of doubt has disobeyed Abul-Qaasim (Muhammad), Witnesses needed to Establish the
Month, Niyyah - the Intention, Performance of an obligatory action is dependant
on the ability to do it., The Duration of Fasting, Beginning of fasting, End of Fasting
5.
AS-SAHOOR
The Wisdom of Sahoor, The Sahoor is
Barakah (blessed), Allah (T) and the Angels send Salaah upon the people who take
the Sahoor (pre-dawn meal), What is the best thing the Muslim can eat for
Sahoor, Delaying the Sahoor, The Ruling for Sahoor
6. RULINGS FOR AL-IFTAAR
When a person lawfully break his fast, Hastening the
breaking of the fast, Hastening to break the fast earns good, To hasten the
breaking of the fast is the Sunnah of the Messenger (S), Hastening the breaking
of the fast is a way to he different from the Astray (the Christians) and those
whom Allah is angry with (the Jews), Breaking the fast before the Maghrib
Salaat, What is recommended to eat to break the fast?, What should be said at
the time of breaking the fast?, Feeding a fasting person
7. PERMISSIBLE THINGS FOR THE FASTING PERSON
The fast is valid for any person who wakes up
in a state of sexual defilement, Cleaning the mouth with the miswaak, Washing
the mouth and nose, Kissing and foreplay with one's wife (for the one who can
control is desire), Blood Testing and inoculations other than inoculations for
nourishment, Al-Hijaamah (Extracting blood from the head or other parts of the
body as a medicinal practice), Tasting food as long as it does not go down the
throat, Pouring cold water on the head or taking a complete bath (ghusl),
Applying kuhl or eye drops to the eyes even if the taste of any of these reaches the throat
8. THINGS WHICH INVALIDATE THE FAST
Question: In what
situation is one permitted to break the fast of Ramadaan?, Question: In which
situations is the fast involuntarily disrupted?, Question: What acts invalidate
the fast?, Question. What acts do not invalidate the fast, even though many people think they do?
9. WHAT MUST BE
AVOIDED DURING FASTING
10. THINGS
THAT BREAK THE FAST
Intentional eating and drinking, Intentional vomiting, Menstruation and
post-childbirth bleeding, Nutritional feeding from other than the mouth,
Intentional sexual intercourse
11.
THE TARAWEEH PRAYER
Establishing the
night prayer during the nights of Ramadaan, The Number of Raka'at for the Taraweeh Salaat
12.
AL-I'ATIKAAF (Seclusion in the mosque)
The
meaning of I'atikaaf, Its Ruling, Its conditions, What is allowed for the one who is doing I'tikaaf
13. THE NIGHT OF QADR
(Decrees)
The Virtues of the
Night of Decrees, Its time, How should the Muslim establish this Night?, The Signs of the Night of Qadr.
14. AL-QADAA: (Making
up the issued days of Fasting)
It is not compulsory (waajib) to make up the missed days of
Ramadaan immediately, It is also not compulsory to make up the missed days on
successive days, The scholars of this Deen agree that if someone is unable to
fast then he should feed one poor person for everyday he misses and that no one
should fast on his behalf during his lifetime, Whoever dies and he had some fast for an oath that he did not yet do, then it is allowed for the same amount of people to fast for the same amount of days that he has to make up for.
15. KAFFAARAH (Expiation for breaking a fast)
AND FIDYAH (Ransom for the inability to fast)
Kaffaarah (Expiation), Al-Fidyah (Ransom)
16. 'EED-AL-FITR
Sunnahs of 'Eed, Bid'ahs of 'Eed
17. ZAKATUL-FITR HOW WILL YOU BE PAYING?
Who should pay Zakaat ul-Fitr, When should it be paid?,
What is its amount?, How should it be given?
18. DOES RAMADAAN END WITH EED AL-FITR?
FOREWORD
All praise is rightfully due to Allaah alone. We praise Him, seek His Aid and His Forgiveness. Whomsoever Allaah guides there is none who can misguide and whomsoever Allaah misguides there is none who can guide. I bear witness that there is nothing which has the right to be worshipped except Allaah, alone, without any partners and I bear witness that Muhammad (S) is His servant and messenger.
The following is a compilation of articles which appeared in the December 1993 edition of the American magazine 'Hudaa'. This was a special edition prepared for Ramadaan and included a comprehensive treatment of all the various aspects, topics and questions pertaining to the month of Fasting and its Injunctions.
After having received permission from the producers of Hudaa magazine, we felt it would be of invaluable benefit for our brothers and sisters if this edition could be reproduced in the form of a booklet, thereby allowing them access to the relevant information with ease.
The articles have been sparingly edited and also rearranged. A comprehensive contents list has also been added to facilitate the use of and add to the value of the booklet. Due to shortage of time, a glossary of terms could not be added but we hope in the second edition Allaah allows us, with His Aid, to accomplish that.
Many thanks to all the brothers, especially Tajuddeen Rachidi, Indra, Abdul Ahad Siddiqi, Maher Jesry and Aftaab Chaudhury, for their valuable contributions to the fruition of this project.
We pray to Allaah that he makes this effort righteous, for His sake alone and that none else is made a partner to Him in it.
Amjad Ibn Muhammad Rafiq
University of Essex,
Colchester.
Rajab 1415
(December 1994)
2. AL-HILAAL (Sighting of the New Moon)
by Shaikh Muhammad al-Jibaly
As the blessed month of Ramadaan approaches, we hear the
usual concerns and debates regarding the determination of its beginning and end.
We find people attempting to propagate various opinions in this regard. Some of
these opinions require reliance on astronomical computations.
Others follow the moon-sighting of particular countries,
and others believe in differences of zones, while at the same time they consider
all the the North American or the African continent as one zone!
Some of these opinions are influenced by attitudes and
policies towards certain regions and countries. This is surely subject to the
warnings of the Messenger (S): "He is not of us who calls to party
spirit/tribalism". Others are based on hasty and shallow conclusions from
the available evidences.
New moons determine Islamic
Dates
Allaah has set crescent sighting as the
only means for establishing dates of various Islamic occasions such as the Eed
and Hajj. He says:
{They ask you concerning the new moons. Say: They are
but signs to mark fixed periods of time for mankind and for pilgrimage (hajj)}
[Baqarah 2:189]
In particular the Messenger (S) emphasized that crescent
sighting is required in determining the beginning and the end of the month of
Ramadaan. A large number of Companions reportet that the Messenger (S) said:
"Fast when you see the crescent. If it is obscured to you, then complete
thirty days of Sha'baan. And break your fast when you see the crescent. If it is
obscured to you then fast thirty days." [Bukhaaree and Muslim]
The Prophet (S) took great care to determine precisely
the beginning of Sha'ban, because one can count twenty nine days and watch for
the crescent of Ramadaan or complete thirty days before starting to fast.
Aa'eshah said: The Messenger of Allaah (S) used to be more concerned about
determining the beginning of Sha'baan than about other months. Then he used to
fast at the sighting [of the crescent of Ramadaan]. If it were obscured, he
would count thirty days [of Sha'baan] then fast" [Ahmad and Abbu Daawood]
Witnesses needed to
establish the month
The scholars agree that two
trustworthy Muslim witnesses are sufficient to establish moon sighting. This is
based on the reports of a large number of Companions, that the Messenger of
Allaah (S) said: "If two just muslims testify (that they saw it) then fast
or break your fast" [Darqutnee and Ahmad]
Many
other scholars, however further believe that only one trustworthy person's
testimony may be accepted as a basis for determining the beginning of the month.
The basis for this is that Ibn Umar said: "People were looking for the
crescent [of Ramadaan]. I informed the Prophet (S) that I saw it. So he fasted
[on the following day] and ordered the people to fast." [Abu Daawood]
Astronomical
Evidence
Some people suggest using astronomical
computations either exclusively or partially for determining the visibility and
preciseness of crescent sightings. This is not a new suggestion, as it was
raised at the earliest times of Islaam and the Prophet (S) rejected it. Ibn Umar
reported that the Messenger of Allaah (S) said: "We are an illiterate
nation. We do not use astronomical writing or computation [for our fasting]. A
month is so and so (and he pointed with his hands three times, folding the thumb
on the third time, meaning twenty-nine days) or so and so (and he pointed with
his hands three times, meaning thirty days)" [Bukhaaree and Muslim and Abu
Daawood].
Abu Daawood's narration further adds: "Thus Ibn
Umar used to end his fasting with the rest of the people without relying on
these computations".
This shows that the Messenger (S) wanted to keep this
worship simple and at the level of the common people, away from the influence of
control of specialized scientific knowledge (whether sound or doubtful). This
shows as well, as Ibn Taymiyah stated, that the description of this nation here
as being illiterate is one of praise in that the nation is independent of any
complicated means in the performance of its basic acts of worship. Anyone who
rejects this would indeed overstep the concensus of the scholars and would spoil
the beauty and simplicity of this religion, and worst of all, would be bluntly
disobeying the Messenger of Allaah (S).
Misconception: The true
beginning of a month
A very common
misconception and a great concern for many people is that if we do not do our
utmost to confirm (by astronomical evidence or otherwise) the testimonies of
those who claim to have seen the moon then we might run the risk of nullifying
some of our worship by fsting on wrong days. This approach is rejected on
several grounds:
1. It involves casting doubt about the truthfulness of
just muslims. This is forbidden in the texts of the Qur'aan and the Sunnah
2. It conflicts with the practice of the Messenger of
Allaah (S) who acted on the sighting of the people without delay and without
comparing it with astronomical evidence.
3. It resembles the behaviour of the Jews who tightened
the laws on themselves. Therefore Allaah punished them by making their laws even
more stringent. The Messnger of Allaah (S) said: "Beware of exaggeration in
religion. Indeed, those before you were destroyed because of their exaggeration
in religion" [Nasaa'ee]
4. It displays an ignorance of when an Islamic month
really begins. This point is explained by Ibn Taymiyah:
"Many people think that once the new moon rises in
the skies, regardless of whether the people see it or not that night would be
the first of the month. This is not correct! It should appear to the people and
they should see it to start the month. That is why the Messenger of Allaah (S)
said: "[True] fasting starts on the day that your start" which means:
this is the day you know as being the time to fast. If you did not know it, then
it would carry no value for you". [Al Fataawaa 5/203]
This view is further clarified by the following
narration: Abu al-Bukhturee said: "We went to the Minor Pilgrimage and saw
the crescent of Ramadaan at Dhaatu-Irq. It seemed to have been two or three
nights old. Later, we met Ibn Abbaas and mentioned this to him. Ibn Abbaas
informed us that Allaah's Messenger (S) said: "Allaah has set crescent
sighting as an indication of Ramadaan. Thus Ramadaan starts on the night that
you see it. If it is obscured, then complete the count". [Muslim]
But what if those claimed sighting of the new moon were
lying or mistaken? As long as they are apparently acceptable and trustworthy
muslims, we must follow their testimony and fast (or end the fast). We have
absolutely no right to reject their testimony without a definite proof (applying
the means which conform with the Sunnah, as outlined above). If they happen to
be indeed lying then the sin will be only theirs, and we will be rewarded, if
Allaah wills, for sticking of the Sunnah.
Unification of Sighting
Locations
The above hadeeths carry a general
command to all muslims to abide by the crescent sighting. In the same spirit,
Abu Hurairah, Aa'eshah and others reported that the Messenger of Allaah (S)
said: "[True] fasting starts on the day that you start fasting; [true] Fitr
(that is Eed) is on the day that you end your fasting; [true] Adhaa (that is
Eed) is on the day that you offer your sacrifice". [Abu Daawood and
Tirmidhee]
Thus, when the moon is sighted anywhere on the earth, by
at least one trustworthy muslim, this means that the whole Ummah has sighted it.
Based on this, as the above hadeeth indicates all members of the Ummah are
required to observe the new month as long as the informatation reaches them in a
reasonable amount of time to be able to act upon it.
Summary
The above discussion may be summarized in the following
points:
1. The beginning of an Islamic month may be determined
(for purposes of fasting, pilgrimage and other Islamic occasions) only through
naked eye sighting of the new crescents or after the completion of thirty days
for Sha'baan.
2. Astronomical evidence may not be used to establish
moon sighting or to verify or refute the sighting of trustworthy muslims. Such
calculations have been shown to be inaccurate, are not to be relied upon and are
the cause of disputes and divisions amongst the muslims
3. Once the new moon is sighted anywhere in the earth,
people in all places who learn about the sighting in a reasonable amount of time
to be able to use it must do so.
4. A month starts when the new moon is seen regardless
of whether this occured before, after or at the actual possible sighting.
It has to be emphasised that unifying Muslims and
bringing their word together is one of our main concerns; it is a heavy
responsibility that no Muslim should neglect. However, true unity cannot be
achieved in any other way than what conforms with the Quraan and the Authentic
Sunnah and the guidance of the Righteous Salaf (pious predecessors). Any other
claim to unity is unrealistic and short lived.
We call upon all Muslims to get involved in worship to
attain the blessings of Ramadaan instead of wasting their time and energies in
futile arguments and disagreements. May Allah (T) enable us to follow the Sunnah
in all our beliefs and deeds.
3. ALLAH (T) WANTS EASE FOR
HIS SERVANTS AND NOT HARDSHIP
Those for Whom the Fast During
Ramadaan Is Not Obligatory
The Traveller
The traveller can choose between fasting or not. Allah (T)
said, which means:
{... And whoever of you is sick or on a journey, (let
him fast) the same number of days. Allah desires for you ease; He desires not
hardship for you ...} [Baqarah 2 :185]
Hamza bin Amr aI-Aslamee, who used to fast frequently,
asked the Messenger (S): "Do I have to fast if I am travelling?" The
Messenger (S) said: "Fast if you wish or break, the fast if you wish."
[Bukhaaree and Muslim]
Anas bin Maalik said: "I was travelling with the
Messenger of Allah (S) during Ramadaan. and those who fasted did not blame those
who did not fast, and neither did those who did not fast blame those who
fasted" [Bukhaaree and Muslim]
The above hadeeths indicate that there is a choice for
the traveller between fasting and leaving off the fast but does not indicate
which of the two ways is better. However, from the following hadeeth we can
deduce that it is better not to fast while on a journey. The Messenger (S) said:
"Verily Allah loves that His concessions be accepted just as He hates to be
disobeyed." [Ahmad, Ibn Hibbaan].
Not to fast on a journey is the better choice for the
one who finds no hardship in fasting later to make up the missed days. It must
be noted also that it is not righteousness for a weak traveller to fast as the
Messenger (S) said: "It is not righteousness that you fast while on
journey." [Bukhaaree and Muslim].
Note: Some people think that because the ways of
travelling have become easier, this ruling of breaking the fast on a journey
does not apply any longer. This is a serious misconception, because Allah (T)
devised His Laws for all times and places:
{My Lord never errs nor does He forget} [Taa Haa 20:52]
The Sick person
Because of His Mercy, Allah (T) has allowed for
the sick person not to fast, to make it easy on him. The type of sickness that
allows a sick person not to fast is that which, if he fasts, would cause him
harm or prolong the illness. And Allah (T) knows best.
States of Menses or
Post-childbirth Bleeding
The scholars have
unanimously agreed that it is not allowed for the woman who is having her
menstrual period and the woman who is affected with post-childbirth bleeding to
fast. They should break their fast and make up the days later. They also agree
that if they fast then no rewards would accrue to them.
The Old Man and Old
Woman
Mujahid narrated that Ibn 'Abbaas
recited: {... And as for those who cannot fast (with difficulty e.g. an old
man), they have to feed a person (for every day) ... } [Baqarah 2: 1 84] and
then he said: "That refers to the old person who is not able to fast. He
must feed a poor person a half saa' (two handfuls) of grains for everyday
missed" .
Abu Huraira said: "Whoever reaches old age and is
not able to fast in Ramadaan, then for every day he must give away one mudd of
wheat". [Ad-Daarimi]
The pregnant and the
breast-feeding women
Allaah's (T) great mercy
towards the weak is His concession for them not to fast. Included in this
category are the pregnant and breast-feeding women.
Anas Ibn Maalik said: "The horses of the Messenger
of Allah (S) came towards us, so I came up to the Messenger of Allah (S) and I
found him eating. He (S) said: "Come closer and eat." I said: "I
am fasting." He (S) said: "Come closer and let me tell you about
fasting. Indeed Allaah has reduced the salaat (prayer) for the traveller to the
half and has removed the burden of the fasting from the pregnant and the
breast-feeding woman... " [At-Tirmidhi, An-Nasai].
4. RULINGS RELATED TO THE FAST OF RAMADAAN
Important Issues Dealing
with the Month of Ramadhaan
The muslims must
know that all the blessings for this noble month would never be achieved unless
we understand its ruling from Allaah Azzawajall and the Messenger (S) and
implement its ruling as it was practised by the Messenger (S) and the Righteous
Salaf (Pious Predecessors). So in our explanation of the rulings we will try to
restrict ourselves as much as possible to the two sources of Islaam, that is the
Qur'aan and the Sunnah based upon the understanding of the first three
generations of muslims and those who follow them. And may Allaah help us in
doing justice to His Deen.
Counting the Days of the
month of Sha'baan
It is imperative on the
general body of muslims to take special care in counting the days of the month
of Sha'baan in preparation for the month of Ramadhaan. This was the practise of
the Messenger (S). This is of great importance because the Islamic Month
consists of twenty-nine or thirty days. The month starts with the sighting of
the crescent which indicates its beginning. If however it is so cloudy that the
crescent cannot be seen, then the thirtieth day of Sha'baan is completed and the
new month (Ramadhaan) begins from the following day.
Allaah has set up the moon for mankind as a means of
keeping record of months and years. Based on this, therefore, the Islamic month
does not exceed thirty days. This is also established in the Sunnah of the
Messenger (S).
Abu Hurairah narrates that the Messenger (S) said:
"Fast whenever it (the new crescent) is sighted and break the fast when it
is seen. If it is hidden from you (due to cloudiness) then complete thirty days
for Sha'baan" [Bukhaaree and Muslim]
Abdullaah bin Umar said that the Messenger of Allaah (S)
said: "Do not fast until you see the crescent, and do not end (the month
of) fasting until you see it. If it is covered from you (by clouds) then
determine it (by counting thirty days)" [Bukhaaree and Muslim]
Adee ibn Haatim said that the Messenger (S) said:
"When Ramadhaan comes along then fast for thirty days except if you see the
hilaal (crescent) before it" [At-Tahaawee, Ahmad and Tabaraanee]
Whoever fasts on the day of
doubt has disobeyed Abul-Qaasim (Muhammad)
For
this reason it is not recommended for the Muslim to fast optional fasting on the
last two days of Sha'baan as a measure of precaution except if these coincide
with days which he regularly fasts.
Abu Hurairah said that the Messenger of Allaah (S) said:
"Do not precede Ramadhaan by fasting a day or two days before it, except
for a man whose regular fasting coincides with these days, then he can
fast" [Agreed upon]
And know well, our brother and sister in Islaam, that
fasting on the day of doubt is disobedience to the Messenger (S). Ammaar ibn
Yassaar said that the Messenger (S) said: " Whoever fasts on the day of
doubt (the 30th day of Sha'baan) has indeed disobeyed Abul-Qaasim (S)"
Abul-Qaasim is Muhammad (S). [Nasaa'ee, Tirmidhee and Abu Daawood]
Witnesses needed to
Establish the Month
The beginning and the end
of the month is established if one just muslim testifies that he saw it. The
sighting of the moon is established if two just muslims witness it. The
Messenger of Allaah (S) said: "Fast when it is seen, and break the fast
when it is seen. However if it is cloudy then complete thirty days. If two
witnesses (see it) then fast and break the fast" [Nasaa'ee and Daarimee]
However, although the hadeeth above establishes that
there is a need for two just witnesses, this does not mean that the witness of
one person would not be accepted. The following hadeeth makes this clear. Ibn
Umar said: "The people saw the moon,so I informed the Prophet (S) that I
saw it. He (S) started to fast and commanded the people to fast also". [Abu
Daawood and Daarimee]
Niyyah - the
Intention
It is Waajib (compulsory) to
establish the niyyah before the Fajr prayer for the compulsory fast (i.e. the
fast of Ramadhaan).
The Messenger (S) said: "Whoever does not determine
that he will fast before Fajr will have no fast (that is, it would not be
accepted)" [Nasaa'ee, Tirmidhee and Abu Daawood]
He (S) also said: "Whoever does not carry the
intention at night for fasting, will have no fast" [Nasaa'ee, Bayhaqee and
Ibn Hazm]
Notes:-
1. The place of the intention is the heart and
pronouncing it with the tongue is a Bid'ah (innovation), even though many
consider it to be good.
2. Establishing of the intention
in the heart before the time of Fajr is compulsory for the obligatory fasting
only. However, for voluntary fasts the intention can be established at any time.
Sometimes the Messenger (S) would come to Aa'isha other than in the month of
Ramadhaan and would ask her: "Do you have any food? If not then I am
fasting" [Muslim]
It is also established that Abu Darda, Abu Talha, Abu
Hurairah, Ibn Abbaas and other companions practised this in relation to the
voluntary fasting.
Performance of an
obligatory action is dependant on the ability to do it.
Whether or not one ate or drank in the beginning of the day, if one
becomes aware that Ramadaan has started, then one must immediately stop eating,
drinking and all the other acts that break the fast. In this case one does not
have to make up that day.
Establishing the intention (before the Fajr prayer) is
not required in this case because one did not have the ability to do so. This is
based on a principle of Fiqh (Jurisprudence) that: "in order for something
to be conditional on the legally capable Muslim then he must have the abililty
to do it"
Aa'ishah (R) said "The Messenger of Allaah (S)
commanded (the people) to fast the Day of Aashooraa (10th Day of Muharram).
However, when Ramadhaan was made obligatory, then whoever wanted to fast, fasted
and whoever did not want to did not" [Bukhaaree and Muslim]
It is narrated from Salamah bin al-Akwaa that he said:
"The Messenger (S) commanded a man from Aslam to inform the people that
whoever ate must fast the remainder of the day, and whoever did not eat let him
fast because this is the day of Aashooraa (the 10th Day of Muharram)"
[Bukhaaree and Muslim]
It must be noted that the Messenger (S) commanded this
for a fast that was obligatory and he did not make it obligatory on them to fast
another day because they did not have the intention to begin the fast. Ramadaan
is also obligatory and so the same ruling will apply if the month begins and one
does not know. As soon as he becomes aware, he must leave off everything and
fast, and it will be accepted. And Allaah knows best.
The
Duration of Fasting
Beginning of fasting
Allaah (T) said:
{..And eat and drink until the white thread is distinct
from the dark thread of Fajr} [Baqarah 2:187]
Adiyy ibn Haatim narrates: "When the above aayah
was revealed, I placed a black rope and a white rope underneath my pillow. I
continued to look at them during the night but could not distinguish between
them. I, therefore, hastened to the Messenger (S) and mentioned this to him, so
he (S) said: "Verily that (aayah) refers to the blackness of the night and
the whiteness of the day" [Bukhaaree and Muslim]
Narrated Sahl ibn Sa'ad (R) that he said: "After
this aayah was revealed {... And eat and drink until the black thread becomes
distinct from white thread}, when someone wanted to fast he would tie to his
feet a white thread and a black thread and he would continue to eat and drink
until he could see them distinctly, so Allaah (T) revealed after that {... of
the Fajr (prayer)}. Then they became aware that it meant the night and the
day."
Notes:-
1. It must be known that there are two Fajrs (dawns);
a) a false Fajr: It is not allowed to pray the Fajr
prayer at this time and eating is allowed for the person who intends to fast
that day.
b) a true Fajr: At this time for the person who wants to
fast, eating becomes prohibited so he has to stop eating and it becomes allowed
to pray the Fajr prayer.
This is explained in the hadeeth of the Messenger (S).
Ibn Abbaas said that the Messenger of Allaah (S) said: "There are two Fajr
(dawns). As for the first, it does not prevent eating (for the fasting person)
nor does it permit prayer (the Fajr prayer). As for the other it prohibits
eating and allows the prayer" [Ibn Khuzaimah and Haakim]
End of Fasting
When the night comes from the direction of the
east and recedes from the direction of the west and the sun sets, it is time to
break the fast.
Umar said that the Messenger of Allaah (S) said:
"If the night approaches from hither and the day recedes from there and the
sun sets then the fasting person must break his fast" [Bukhaaree and
Muslim]
The command that is established relative to this issue
is that the fast can be broken directly after the last part of the sun
disappears, even if light can still be seen.
Some people do not believe that the night is established
directly after the sun sets. Their belief is that it is night when the darkness
spreads over the east and the west. This same understanding was present among
some of the companions of the Prophet (S) until he clarified it for them.
Abdullaah ibn Abi Awf said: " We were with the
Messenger (S) on a journey and he (S) was fasting (because it was in Ramadaan).
When the sun set he said to some people (and in another narration he said:
"O Bilaal"): "Get down and prepare the meal of parched barley for
us". He said "O Messenger of Allaah, If you can wait until it becomes
evening (a little darker)." He (S) said "Get down and prepare the meal
of parched barley for us" Bilaal (R) said: "You are still in
daytime". He (S) said after that "Get down and prepare the meal of
parched barley for us" So he got down and prepared the meal for them and
the Messenger (S) drank. Then he indicated with his hand (and in another
narration in Bukhaaree: he pointed with his finger towards the east) and then he
(S) said: "If you see the night is approaching from this direction it is
time for the fasting person to break his fast" [Bukhaaree , Muslim and
Ahmad]
It is also established that the Companions of the
Messenger (S) implemented this command of the Messenger (S). It is narrated that
Abu Sa'eed al Khudree broke his fast as soon as the disk of the sun disappears.
[Bukhaaree and Ibn Abi Shaybah]
So the fasting person should know that the beginning and
the end of the fast is established at stated times and so they must not wait for
the Aadhaan (call to prayer) to start or break the fast unless it is
establilshed as soon as the time comes in. If it is established that the Aadhaan
is delayed for the prayer then it is imperative that the person does not wait
for it but starts and breaks his fast at the stated times. And Allaah knows
best.
It is also a common practise among some communities that
they wait until the Aadhaan is completed before they break the fast. There is no
basis for this in the Sharee'ah and it must not be done.
5. AS-SAHOOR (The Pre-dawn meal of Ramadhaan)
The Wisdom of Sahoor
Allah (T) made fasting obligatory upon us as He
(T) had made it obligatory on the people ot the Book before us. He (T) said ,
(which means):
{O you who believe Fasting is prescribed upon you as it
was prescribed upon those before you so that perhaps you may attain Taqwaa.}
[Al-Baqarah 2 : 183]
In the first period of Islam, the duration and
regulations of fasting were in accordance with what was legislated by Allah upon
the People of the Book. They were not allowed to eat, drink or engage in sexual
intercourse after they slept. That is once one sleeps, he could not eat nor do
any of the above until the night of the following day, this implied that they
took no Sahoor (Pre-dawn meal).
However, when the above ruling was abrogated, the
Messenger (S) commanded the Muslims to take the Sahoor (Pre-dawn meal) as a
means of being different in our fasting from the fasting of the People of the
Book. 'Amr Ibn al-Aas reported that the Messenger of Allah (S) said: "The
distinguishing feature between our fast and the fast of the People of the Book
is in the eating at the time just before dawn." [Muslim]
The Sahoor is Barakah
(blessed)
Salmaan (R) said that the Messenger
of Allah (S) said: Blessings are found in three things, the Group (Al-Jama'ah),
Ath-thareed (a type of food) and As-Sahoor (the Pre-dawn meal)."
[At-Tabaraanee, Abu Na'eem]
Abu Hurairah (R) said that the Messenger (S) of Allah
(T) said: "Verily Allah placed Barakah (blessing) in the Sahoor (pre-dawn
meal) and in perfect measurement (weighing)."[Ash-Shairazee]
'Abdullah Ibn Haarith said that one of the Sahabah
(companion) said: 'I entered the house of the Messenger (S) whilst he was taking
the Sahoor (pre-dawn meal), and he (S) said: "Indeed it (the Sahoor) is
blessing that Allah has given to you so do not leave it out." [An-Nasaaee
and Ahmad]
The reality that there are great blessings in the Sahoor
(Pre-dawn meal) is very apparent because there is in it:
(a) the following of the Sunnah,
(b) it makes the fast easier upon the person who is fasting,
(c) it increases the desire in the person to want to
continue to fast because of the ease upon the fasting person and
(d) there is also in it the principle of being different from the People
of the Book because they are prohibited from taking the Sahoor (pre-dawn meal).
For this reason the Messenger of Allah (S) called it the
blessed meal.
Allah (T) and the Angels send Salaah upon the people who
take the Sahoor (pre-dawn meal)
The greatest blessing of
the Sahoor (pre-dawn meal) may be that Allah (T) engulfs those who partake in it
with His Forgiveness, showers His Mercy on them, while His angels ask of Him to
forgive and pardon them.
Abu Sa'eed al-Khudree said that the Messenger (S) said:
"Eating the Sahoor is blessed. Do not neglect it even if you take a gulp of
water, because Allah and His angels invoke blessings upon those who partake in
the pre-dawn meal." [Ahmad]
It is very important that the Muslim does not allow this
great blessing from his Merciful Lord to escape him.
What is the best thing the
Muslim can eat for Sahoor
The Messenger (S)
said: "The best Sahoor for the believer is dates." [Abu Dawood,
Al-Baihaqee and Ibn Hibbaan]
Note: If one does not find food to eat then a gulp of
water would suffice as is substantiated in the hadeeth.
Delaying the
Sahoor
It is recommended to delay the Sahoor
(pre-dawn meal) till just before dawn. Zaid ibn Thaabit said: "We ate the
Sahoor with the Messenger (S), then we got up to offer the Salaah (prayer - in
this case the Fajr prayer). I asked "What was the time between the Adhaan
(call to prayer) and the Sahoor?" He said: "(The time it would take)
to recite fifty verses." [Bukhaaree and Muslim]
It must be known that it is allowed to eat, drink and
have sexual relationship with one's spouse as long as one doubts and is
uncertain that the dawn has started. Allah (T) and His Messenger (S) have made
clear the criterion for establishing the Fajr, and this is what one is required
to go by.
The Ruling for
Sahoor
The Messenger of Allah (S) commanded
that whoever wants to fast must take the Sahoor (pre-dawn meal). He (S) said:
"Whoever wishes to fast, then let him eat something for Sahoor." [Ibn
Abi Shaibah, Ahmad and others]
And he (S) also said: "Take the Sahoor because in
the Sahoor is Barakah (blessings)."[Bukhaaree and Muslim]
Then he (S) also prohibited the Muslims from neglecting
it. He (S) said: "What differentiates our fast from the fast of the People
of the Book is the Sahoor meal." [Ibn Abi Shaibah, Ahmad]
The author concludes:
It is clear that the Messenger (S) emphatically commands
us to eat the Sahoor from three different angles:
(a) He (S) ordered it.
(b) It is
one of the highlight of the Muslim's fast and it distinguishes the fast of the
Muslim from the fast of others.
(c) He prohibited us
from neglecting it.
All three
of the above inferences are very strong and they all seem to be pointing to one
specific thing.
6. RULINGS FOR AL-IFTAAR (Breaking the fast after
sunset)
When a person lawfully
break his fast
Allah(T) said:
"Then complete the fasting until the night
"[Baqarah 2:187]
The Messenger of Allah (S) explained this to mean the
coming of the night and the going away of the day and when the disk of the sun
disappears.
Hastening the breaking of
the fast
People of Eemaan! It is important to
hasten breaking the fast as soon as the sun sets because this was the practice
of the Messenger of Allah (T) and his companions.
'Amrun Ibn Maimoon Al-Awdee said: "The companions
of the Messenger were the fastest people to break the fast (at Maghrib) and the
last to eat the Sahoor (i.e. they used to try to take it at the last possible
moment)." [Abdur Razaak in the Mussanaf]
Hastening to break the fast also has other benefits that
can be included under this heading.
Hastening to break the fast
earns good
Sahl Ibn Sa'd (R) said that the
Messenger (S) of Allah (T) said: "The people will continue to be in good
condition as long as they hasten to break the fast." [Bukhaaree and Muslim]
To hasten the breaking of
the fast is the Sunnah of the Messenger (S)
If
the Muslims hasten the breaking of the fast this would help them to keep on the
Sunnah and they would be following the Salaf (Pious Predecessors) who followed
it. It is known that the person who holds unto the Sunnah will never go astray.
Sahl Ibn Sa'ad said that the Messenger (S) of Allah (T)
said: "My nation would continue to be on my Sunnah as long as they do not
wait for the stars to come out before breaking the fast." [Ibn Hibbaan]
Hastening the breaking of
the fast is a way to he different from the Astray (the Christians) and those
whom Allah is angry with (the Jews)
If people
will remain on what is good because they hold on to the Sunnah of the Messenger
of Allah (T), then if they leave this way and follow the Christians and the Jews
they would definitely lose the good benefits. This is established in the
following Hadeeth. Abu Huraira (R) said that the Messenger of Allah (T) said:
"The Deen will be uppermost/manifest as long as the people hasten to break
their fast because the Jews and the Christians delay (it)." [Abu Dawood and
Ibn Hibbaan]
From the above Hadeeth we must not think that our
practising this hadeeth alone would be responsible for the Deen to be manifest.
This hadeeth must be understood along with all those verses from the Quraan and
the Hadeeth of the Messenger (S) that deal with the issue of being different
from the disbelieving people.
Breaking the fast before
the Maghrib Salaat
It is reported that
"The Messenger of Allah (T) used to break his fast before the Maghrib
Salaat." [Ahmad and Abu Dawood]
Abu Dardaa said: "There are three signs of
prophethood, hastening the breaking of the fast, delaying the Sahoor and placing
the right hand on the Ieft hand in the Salaat." [Tabaraanee]
What is recommended to eat
to break the fast?
The Messenger (S) of Allah
(T) used to incite the breaking of the fast with dates and if he did not find
any, he would then break it with water.
Anas Ibn Maalik said: "The prophet (S) used to
break his fast with fresh dates before he prayed. If he did not find fresh dates
then he would use dried dates. If he did not find that also he drank a few sips
of water. [Ahmad and Abu Dawood]
What should be said at the
time of breaking the fast?
The fasting person
should know that Allah (T) listens to his supplication and answers it.
Abu Huraira said the Messenger (S) of Allah (T) said:
"The supplications of three groups of people's are not rejected; the du'aa
(Supplication) of the fasting person when he is breaking his fast, the du'aa of
the just Imam and the du'aa of the oppressed." [Tirmidhee, Ibn Majah and
Ibn Hibbaan]
So the fasting person should make use of the time when
he is breaking his fast to ask Allah (T) for all those things that would make
his life easy in this world and the next. However, although any Du'aa can be
made at that time the Messenger (S) also used to make a specific one which we
should make sure we supplicate with, along with whatever other supplication we
desire.
The Messenger of Allah (S) when he broke his fast. used
to say: "The thirst has gone and the veins have recovered and the blessing
is established if Allah wills" (dhahaba dhamaa'a wabtallat al-urooq wa
thabatal ajr inshaa'allaah) [Ahmad, Al-Baihaaqee]
Feeding a fasting
person
It is imperative for the believer to
always try to do righteous deeds. From among these rightous deeds is the feeding
of the fasting person because of the numerous rewards for this act.
The Prophet (S) said: "Whoever gives someone
something to break the fast with, he would hove The same blessings as the
fasting person and this would not reduce the blessings of the fasting person in
any way " [Ahmad and Tirmidhee]
If someone is invited to break his fast then he should
respond to the invitation. If he refuses then he has disobeyed the Messenger
(S).
It is also recommended for the person invited to
supplicate for his host after finishing eating his food as was the practice of
the Messenger (S).
The Messenger (S) used to make the following
supplications:
"May the righteous eat your food may the angels
send salaat unto you and may the fasting person break their fast with you."
[Ahmad, An-Nasaaee]
"O Allah! Feed the one who fed me and give drink to
him who gave me to drink" [Muslim]
"O Allah! Forgive them and have Mercy on them and
bless whatever you provide for then" [Muslim]
7. PERMISSIBLE THINGS FOR THE FASTING PERSON
There is no doubt for any servant who understands the
Quraan and Sunnah that Allah (T) only wants ease for His servants. So He (T)
made certain things allowed for those who fast.
The fast is valid for any
person who wakes up in a state of sexual defilement
Aa'isha and Umm Salamah relate: "That the Fajr used to come upon the
Messenger (S) while he was in a state of sexual defilement from intercourse
(from the previous night). He would then take a bath and (continue) fasting.
[Bukharee]
Cleaning the mouth with the
miswaak
The Messenger (S) said: "If I did
not fear that I would make it hard on my Ummah, I would have commanded them to
use the miswaak (to brush their teeth) for every wudoo." [Muslim]
In this hadeeth the Messenger (S) did not differentiate
between the fasting person and those who are not fasting, therefore the ruling
is general and applies to the fasting person as well. It is also putting no
limits upon the time when this can be done, either before or after Zawal
(zenith).
Note: It is preferable not to use toothpaste because of
its strong taste.
Washing the mouth and
nose
The Messenger (S) used to wash his mouth
and nose while he was fasting, however he forbade exaggeration in either of
these two actions for the fasting person. He (S) said: "...and exaggerate
in washing the nose except if you are fasting..." [Abu Daawood and
Tirmidhee]
Kissing and foreplay with
one's wife (for the one who can control is desire)
Aa'ishah (R) said: "The Messenger (S) used to kiss (his wife) while
he was fasting, and he used to involve in foreplay while fasting, but he was the
most able of you to hold back his desires. [Bukharee and Muslim]
Amr Ibn al-Aas said: "We were with the Messenger
(S) when a young man approached him and said: 'O Messenger of Allah, can I kiss
while fasting. He (S) said: "No." Then an old man came and said:
"Can I kiss while fasting?" He (S) said: "Yes." We began to
look at each other, and so the Messenger of Allah (T) said: "The old man
can control himself." [Ahmad]
Blood Testing and
inoculations other than inoculations for nourishment
These things do not break the fast. (See the section that relates to the
things that invalidate the fast).
Al-Hijaamah (Extracting
blood from the head or other parts of the body as a medicinal
practice)
This act used to cause the fast to be
void, however, the ruling was later abrogated. Ibn 'Abbaas (R) said: "The
Prophet (S) had hijaamah done to him while he was fasting." [Al-Bukhaaree]
Tasting food as long as it
does not go down the throat
Ibn 'Abbaas said:
"Nothing is wrong in tasting vinegar or any other thing while one is
fasting, as long as that thing does not enter the throat." [Ibn Abi Shaibah
and Baihaqee]
Pouring cold water on the
head or taking a complete bath (ghusl)
The
Messenger of Allah (T) used to pour water on his head while he was fasting
because of thirst or severe heat. [Abu Dawood and Ahmad]
Applying kuhl or eye drops to the eyes even if the taste
of any of these reaches the throat
Imaam Al Bukhaaree in
his Saheeh said that: "Anas, Al-Hassan, and Ibraheem did not see anything
wrong for the fasting person who uses kuhl in the eyes."
8. THINGS WHICH INVALIDATE THE FAST
Question: In what situation
is one permitted to break the fast of Ramadaan?
Answer: The following are the major situations which permit a person to
break the fast of Ramadaan:
1. Illness.
2. Travel.
3. Pregnancy in which a woman feels
that fasting is hard on her or is threatening to her or her child's welfare.
4. Baby-nursing (breast feeding), when the woman has
similar concerns to those in (3) above.
5. Old age.
6. Being forced during the day to exert a hard physical
labour which is judged threatening to the person's well being should he continue
to fast.
A person belonging to any of the above groups will have
to fast a day later (make qadaa) for every day missed. However, those for whom
the above situation persists continuously all around the year (pregnant and
nursing women, according to many ulamaa) should instead pay a ransom for every
day missed.
Question: In which
situations is the fast involuntarily disrupted?
Answer: The fast is disrupted (and there is no point or reward in
continuing to fast) when a woman sees the blood caused by either of:
1. Menstruation.
2. Labour or
childbirth.
The woman in this case will have to fast a
day later (make Qadaa) for every day (or part of day) that she missed.
Question: What acts
invalidate the fast?
Answer: The following
acts, when done knowingly and deliberately in the days of Ramadaan, will
invalidate the fast. In addition to being considered major sins in Islaam, a
person committing one of these acts will have to continue fasting the rest of
the day that he committed it, and he is also required to take certain measures
of reconciliations as indicated below.
1. Voluntary vomiting.
2.
Intending to stop fasting at any moment during the day of fast.
3. Stimulating oneself, without copulation, to the point of ejaculation.
A person committing one of the above acts, (I) through
(3), will have to make up (Qadaa) for every day thus invalidated.
4. Sexual Intercourse. Any fast thus invalidated will
require both the Qadaa (make up for that day) as well as a material atonement
(Kaffaarah, which corresponds to freeing a slave, fasting two consecutive months
or feeding sixty people, where these three alternatives should be expiated in
the same order mentioned in the Hadeeth).
5.
Deliberately eating, drinking, smoking or letting any material into the stomach.
Contrary to widespread misconception, a day thus
invalidated cannot be atoned in the same way as intercourse; it cannot even be
atoned by even fasting the entire life. Thus, in addition to the qadaa (making
up by fasting a day for the missed day), the only way to atone such an act would
be true sincere repentance and strong determination never to do it again.
Question. What acts do not
invalidate the fast, even though many people think they do?
Answer: Contrary to many misconceptions, there is no valid
evidence that any of the following acts invalidate the fast (even though some of
them might reduce the rewards of fasting).
1. Sexual foreplay, even if it led to some pre-seminal
fluid secretions.
2. Involuntary ejaculations, like wet
dreams.
3. Medically required injections, eye and ear
drops and medications placed on wounds.
4. Nose or
throat bleeding, or bleeding caused by pulling a tooth.
5. Involuntary vomiting.
6. Excessive washing of
the nose and mouth during wudoo.
7. Swallowing one's own
saliva.
8. Tasting food (when cooking), without
swallowing.
9. Taking a bath or swimming.
10. Delaying the purifying ghusl (bath) of janaabah
(impurity due to sexual intercourse), wet dream or menstruation till after fajr
(dawn) time.
11. Involuntary, forced or forgetful eating
or drinking.
12. Using siwaak (toothbrush without tooth
paste).
13. Using eye-shadows (kuhl), and applying or
smelling perfumes.
14. Eating before Maghrib (sunset) or
after fajr (dawn) because of mistake in time recognition.
15. Drawing out blood from the body.
9. WHAT MUST BE AVOIDED DURING FASTING
The fasting person is one who protects his body parts
from indulging in sins, his tongue from lying, obscenities and all types of
falsehood and his stomach from eating and drinking. Therefore, if he speaks he
must try not to speak anything that reduces the value of his fast and if he does
any action, he does not do anything to nullify his fast. Thus, his speech will
be good and his actions righteous. So the legislated fast is not only the mere
abstinence from food, drink and desires, but it is incumbent upon the fasting
person to also shy away from any action that would reduce the value of his fast
or destroy it, so that he will benefit from his fasting and achieve Taqwaa
(Allah consciousness), as Allah (T) said, which means:
"Fasting is prescribed on you as it was prescribed
upon those before you so that you may achieve Taqwa. " [Al-Baqarah 2:187]
This Taqwaa can only be achieved by the person who
abstains from all evils no matter how small.
Abu Huraira (R) said that the Messenger (S) of Allah (T)
said: "Whoever does not avoid false speech and acting on it, Allah (T) does
not have any need for him to leave his food and drink". [Bukhaaree]
Abu Huraira said that the Messenger (S) said:
"Fasting is not (merely) to leave off eating and drinking, but it is to
abstain from vain talk and obscene behaviour". Therefore, if anyone insults
you or behaves foolishly towards you, then say: "I am fasting, I am
fasting." [Bukhaaree]
For this reason there has reached us strong reprimand
from the Messenger (S) for anyone who involves in these types of evil
behaviours, he (S) said: "All that some people gets from their fasting is
hunger and thirst. " [Ibn Majah, Daramee]
10. THINGS THAT BREAK THE FAST
There are many things that the fasting person must avoid
because if he does them during the daytime of the month of Ramadaan his fast
would be void, and he would have increased his sins. The following are things
that break the fast:
Intentional eating and
drinking
Allah (T) said:
{And eat and drink until the white thread of Fajr
becomes distinct from its black thread, then complete the fast until the night.}
[Baqarah 2:187]
This verse shows that the fasting is abstaining from
eating and drinking and therefore whoever intentionally indulges in either of
them has destroyed his fast. However, if eating or drinking is done through
forgetfulness or being mistaken, or it is done under duress then his fast is
still valid and he does not have to make it up.
The following hadeeth establishes this.
The Messenger (S) said: "If anyone forgets and eats
and drinks, then let him complete his fast because it is Allah who fed him and
gave him to drink." [Bukhaaree and Muslim]
He (S) also said: "Indeed Allah (T) has freed my
Ummah from the burden of mistakes, forgetfulness and what they do under
duress." [Al-Haakim, Ad Daarqutnee]
Note:
Qadaa (one dayof fasting)
has to be made for intentional eating and drinking.
Intentional
vomiting
If someone is overtaken by vomit then
he continues his fast and completes it to the end of the day it would be valid.
If, however he intentionally vomits then his fast for that day is voided. This
is based on the following Hadeeth. The Messenger (S) said: "Whoever is
overtaken by vomiting then he does not have to make up that day. Whoever vomits
intentionally must make up a day." [Abu Dawood, Ibn Maajah, Ahmad]
Note:
Qadaa of one day has to be
made up for every day missed.
Menstruation and
post-childbirth bleeding
If the woman starts
menstruating or post childbirth bleeding anytime during the daytime of Ramadaan,
regardless if it is at the beginning or at the end of the day, then her fast is
broken and she has to make it up at another time after the month is finished. If
she decides to continue her fast it will not be valid.
The prophet (S) said: "Is it not so that if she starts menstruating
she does not pray nor fast? We said: "Yes" He (S) said: "Then
that is defect in her Deen (religion)."
Aa'isha (R) was asked: Why does the menstruating woman
have to do Qadaa for the fasting that she misses and she does not have to do
Qadaa for the Salaat (prayer)?" She answered: "This used to affect us
and we used to be commanded to do Qadaa for the fasting and not for the
Salaat."
Note:
One day has to be made up
for each day missed.
Nutritional feeding from
other than the mouth
This breaks the fast
because it takes the place of eating and drinking. This ruling is derived by
Qiyaas (analogy).
Note:
One day has to be made up
for each day missed.
Intentional sexual
intercourse
This is based on the saying of
Allah (T):
{...And now you can have intercourse with them...}
[Baqarah2:186]
Meaning that during the duration of the fast sexual
intercourse is forbidden. Whoever's fast is broken because of sexual intercourse
during the daytime of Ramadaan must do Qadaa and Kafaara based on the following
Hadeeth
Abu Huraira said, a man came to the Messenger of Allah
and said: "O Messenger of Allah I am destroyed."
The Messenger of Allah (T) said: "What destroyed you?"
He said: "I had sexual intercourse during
Ramadaan."
He (S) said: "Are you able to free
a slave?"
He said: "No."
He (S) said: "Are you able to fast two consecutive months?"
He said: "No."
He (S)
said: "Are you able to feed sixty poor people?"
He said: "No."
He (S) said:
"Sit!" So he sat, and someone brought a basket with dates. The prophet
(S) said: "Give it in charity."
He said:
"There is none that is poorer than me."
He
(the narrator) said: "Then the Messenger (S) laughed until his molar teeth
could be seen and then he said: "Go and feed your family with it."
[The Group]
11. THE TARAWEEH PRAYER
Establishing the night
prayer during the nights of Ramadaan
It is
established in the Shar'iah that this Salaah (Prayer) was offered in
congregation by the Messenger of Allah (S).
Aa'isha said: "The Messenger of Allah (S) went out
during the late part of the night and prayed in the masjid and some men prayed
with him. The following day the people began to talk about it and then more
people prayed (on the following night). Again the following morning the people
began to talk about it, and on the third night many more people came out. The
Messenger (S) Of Allah (T) came out, and they all prayed with him. On the fourth
night the masjid was unable to hold the amount of people that came out, however,
the Messenger (S) (did not come out). He (S) came out for the Fajr Salaat
instead. After finishing the prayer he turned to the people and declared the
Shahadah and said: "Your position was not hidden from me, but I was fearful
that it would be made obligatory upon you and then youwould become unable to
continue establishing it." [Bukhaaree]
The Messenger (S) of Allah (T) died and the affair
relative to the Taraweeh salaah remained thus (i.e. it is recomended and it can
be prayed in congregation). This is because the fear for it to become compulsory
was removed after his (S) death. The rightly guided Caliph Umar Ibn al-Khattaab
revived this Sunnah of having the prayer of Taraweeh in congregation.
Abd Ar-Rahman said: "I went out with 'Umar (R) to
the masjid during one night of Ramadaan and the people were divided. You could
see one person praying by himself while another would bepraying and others would
pray with him. 'Umar then said: "I see that if I bring together these
people and make them all one congregation led by one person that would be
better. He then decided to do this: so he gathered them and made Ubay Ibn Ka'b
as their Imaam. Then I went out with him on another night and the people were
praying behind their Imaam. Umar said: " What a good thing this is..".
[Bukhaaree]
The Number of Raka'at for
the Taraweeh Salaat
There is difference among
the scholars about the number of raka'at to be established for the Night Prayer
of Ramadaan. However, the correct amount is established by what the Messenger
(S) did i.e. eight raka'at and three raka'at for the Witr prayer.
Aa'isha said "Allah's Messenger (S) never exceeded
eleven raka'at in Ramadaan or during other months (for the night prayer).
[Bukhaaree].
There is no evidence to suggest that the Messenger (S)
prayed both Tahajjud and the Taraaweeh prayer on those four nights (relying on
the fact that the Tahajjud and Taraaweeh prayers are two different prayers). All
the various names such as Tahajjud, Taraaweeh, Qiyaamul-Lail refer to the eight
raka'ahs and three witr which the Messenger (S) used to prayer whether in
Ramadaan or not as Aa'ishah has explained.
Jaabir Ibn 'Abdullah agreed with 'Aaeisha, he said:
" When the Prophet prayed with the people one night during Ramadaan he
prayed eight raka'at and then made Witr." [Ibn Hibbaan].
When Umar enlivened this practice of having the Taraweeh
prayer done in congregation under Ubay Ibn Ka'b, he had him pray eleven raka'at
as was the practice of the Messenger (S). Sa'eed Ibn Yazeed said. "Umar lbn
Al-Khataab ordered Ubay Ibn Ka'ab and Tameeman Ad Daarie to establish eleven
raka'at with the people. The reciter used to recite hundreds of verses and we
used to lean on our sticks because of their long standing, and we did not leave
until the beginning of Fajr." [AI-Muwatta of Immam Maalik]
The above is the most authentic narration relative to
the number of raka'at that Umar (R) had established. Any other narration
relative to the number of rakaah (most of them are related to Umar) for the
night prayer is weak. Furthermore they contradict what is firmly established
from the Messenger of Allaah (S).
12. AL-I'ATIKAAF (Seclusion in the mosque)
The meaning of
I'atikaaf
It means to be established on
something. So for the person who commits himself to be in the masjid is called a
Mu'takiff (i.e. one who is involved in I'atikaaf).
Its Ruling
It is recommended during Ramadaan as well as any other time
during the year. It is also established that the Messenger (S) did I'atikaaf in
the Masjid during the last ten days of Shawaal. [Bukhaaree and Muslim]
So 'Umar (R) said to the Prophet (S): "I made an
oath during Jaahiliyyah to do I'atikaaf for one night in the Masjid al-Haram
(the masjid in Makka - the Ka'bah)." He said: "Fulfill your oath [so
he did it for one night]." [Bukhaaree and Muslim]
It is definitely much better to do I'atikaaf in Ramadaan
as this was the regular practice of the Prophet (S). It is narrated from Abu
Huraira (R) who said: "The Messenger of Allah (S) used to do I'atikaaf
during every Ramadaan for ten days, but in the year when he died he did
I'atikaaf for twenty days." [Bukhaaree]
Also it is best to do it for the last ten days of
Ramadaan because: "The prophet used to do I'atikaaf during the last ten
days of Ramadaan until he died." [Bukhaaree]
Its conditions
It is not allowed to do I'atikaaf except in the Masjid.
Allah (T) said, which means:
{... and do not have sexual intercourse with them while
you are doing I'atikaaf in the Maasajid...} [Baqarah 2:187]
It is also recommended that the one who does I'atikaaf
should also fast as is related from 'Aeisha ( R ).
I'atikaaf is not to be done in any Masjid. The statement
of the Messenger of Allah (S) restricts it to only three. He said: "There
is no I'atikaaf except in the three Masjids." (The Kaabah, The Prophet's
Masjid and Baital - Muqaddis in Jerusalem)
What is allowed for the one
who is doing I'tikaaf
It is allowed for him to
leave the Masjid to fulfill any need that he has. 'Aeishah (R) said: "He
would not enter the house except if he had some need to fulfill while he made
I'atikaaf." [Bukhaaree and Muslim]
It is allowed
for the person who is in I'atikaaf to put his head out of the Masjid for it is
to be washed or combed. Ae'ishah (R) said: The Messenger (S) use to enter his
head into my house while he was in I'atikaaf and then I would comb his hair.
[Bukhaaree and Muslim]
It is allowed for the one who does I'atikaaf and other
than him to perform wudoo in the masjid. "The Messenger (S) performed a
light wudhoo in the Masjid." [Ahmad]
It is allowed for him to erect a small tent at the rear
of the masjid for his I'atikaaf.
It is allowed for him to have a mattress for his bed in
the masjid as is established from the Messenger (S).
13. THE NIGHT OF QADR (Decrees)
The Virtues of this Glorious Night are very great indeed
for any believer who prays, supplicates and remembers Allah (T) much with
sincerity and have hope in His reward. The Muslims who are all commissioned to
tenaciously follow the Sunnah of the Messenger (S) must not raise any banner for
this night. They must, however, race with one another to worship Allah (T) with
Eemaan and hoping for His reward.
The Virtues of the Night of
Decrees
1. It is enough to mention as a virtue
that the night of Qadr (decrees) is better than a thousand months.
Allah (T) said, which means:
{Indeed We revealed it on the Night of Qadr (Decrees).
And what will convey unto you what the Night of Qadr (decrees) is? The Night of
Qadr (decrees) is better than a thousand months. The angels and spirit descend
therein by the permission of their Lord with all decrees. (The Night) is Peace
until the Dawn.} [Al-Qadr 99]
2. It is also the Night when all ordainments for the
year are decreed. Allah (T) said, which means:
{By the manifest Book (the Quraan) that makes thing
clear. We sent it (this Quraan) down on a Blessed Night (i.e. the Night of Qadr)
in the month of Ramadaan. Verily We are ever warning [mankind that Our Torments
will reach those who disbelieve in Our Oneness of Lordship and in Our Oneness of
Wordship]. Therein (that night) is decreed every matter (amran) of ordainment}
[The Smoke 44:2-5]
"Amran" (i.e. a command, or this Quraan, or
the Decree of every matter is) from Us.
Its time
It is established in the Sunnah that knowledge of this glorious night was
taken away from this Ummah due to quarreling between two Sahabas.
Ubaadah ibn Saamit said: ""The Prophet (S)
came out with (information about) the night of Qadr (Decrees); two men from
among the Muslim were quarreling and he said: "Verily I came out to inform
you about the night of Qadr but such and such person were quarrelling so it was
raised. and maybe this is good for you. However, search for it in the ninth, the
seventh, and the fifth." [Bukhaaree]
The most
authentic report on this issue is that Lailatul Qadr (the Night of Decrees)
should be sought during the odd nights of the last ten nights of Ramadaan.
Aa'ishah relates that the Messenger (S) of Allah (T) used to perform I'atikaaf
during the odd nights of the last ten nights of Ramadaan and he (S) said:
"Seek for the night of Qadr (decrees) during the odd (nights) from the last
ten (nights) of Ramadaan." [Al-Bukhari and Muslim]
If there is weakness or inability to search in the odd nights of the last
ten nights, then the Muslim should try not to miss out the odd nights of the
last seven nights as is established in the following Hadeeth.
Ibn'Umar narrates that the Messenger (S) of Allah (T)
said: "Seek it in the last ten Nights. However, if one of you becomes weak
or is not able to, then let him not be subdued by the last seven nights."
[Bukhaaree and Muslim]
Summary: There are different opinions relative to what
night is the Night of Qadr (decrees) but the best thing for the Muslim who is
sincere in seeking it, is to search for it during the odd nights of the last ten
nights. If he is not able to or weak, then he should at least seek it on the
25th, 27th and 29th night. And Allah knows best.
How should the Muslim
establish this Night?
Indeed this Night,
because of its sacredness, should be something that the sincere Muslim strives
to seek after; by establishing its odd nights with Eemaan (i.e. performing
prayer) and a desire to accrue for himself its blessing. If he achieves this,
then all his previous sins will be forgiven as is established in the following
Hadeeth. The Messenger (S) said: "Whoever prays the Night of Qadr (Decrees)
with Eemaan (faith) and hoping for its reward, Allah will forgive him all his
previous sins." [Bukhaaree and Muslim]
During this night also it is recommended to make dua'a
as much one possibly can. It is narrated from Aa'isha (R) that she said: "I
said: 'O Messenger of Allaah, if I know what night is the Night of Qadr what
should I say?." He said: "Say: O Allaah you are pardoning and you love
to pardon so pardon me. " [Ahmad,Ibn Majah,Tirmidhee]
Now that you are aware of the night of the Qadr,
establish the last ten nights and enliven it with Ibaadah and abstain from your
women and encourage your family to do the same and do obedience during it as
much as you are able to.
Aa'isha (R) said: "When the last ten days of
Ramadaan arrived the Messenger (S) used to abstain (from contact a with his
wives) and he would establish the nights. He would awaken (his family) to do the
same also." [Bukhaaree and Muslim]
And she(R) also said: "The Messenger of Allaah (S)
used to strive in Ramadaan more than he did in any other month." [Muslim]
The Signs of the Night of
Qadr.
The Messenger of Allaah (S) described the
morning of the night of Qadr so that the muslims can know which night it is.
Ubayy (R) said : "On the morning of the night of
Qadr the sun would rise without any beams; (it is like) a wash basin until it
raises." [Muslim]
Abu Hurairah (R) said : "We mentioned the night of
Qadr to the Messenger of Allaah (S) and he said: "Which of you remembers
when the moon rises and it is like half a bowl." [Muslim]
Ibn Abbaas (R) said that the Messenger of Allaah (S)
said : "The night of Qadr is a night of generosity and happiness, it is not
hot and neither is it cold. The sun comes up in its morning weak, reddish."
[Tabaranee, Ibn Khuzaimah and Bazzaar]
14. AL-QADAA: (Making up the issued days of
Fasting)
It is not compulsory
(waajib) to make up the missed days of Ramadaan immediately.
The compulsion to make it up is as one is able to as
''Aaeisha (R) said: "I used to have to make up for some of the Fast of
Ramadaan and I would not be able to do it until the following Sha'baan."
(Al-Bukhari and Muslim)
Al Hafidh ibn Hajar said: "In this hadeeth there is
proof to indicate that it is allowed to delay the making up of the missed days
of fasting for an indefinite time be it that there is a reason for not making it
up or not."
However, it is known that it is preferred to make it up
as early as possible because of many proofs to indicate that the muslim must
hasten to do good and not postpone it for later. Allah (T) said, which means:
{And be quick in the race for forgiveness from your
Lord, and for Paradise which is as wide as the heavens and the earth, prepared
for the Muttaqeen (Allaah-fearing.} [Aali 'Imraan 3:133]
And Allah (T) also said, which means:
{It is these who race for the good deeds and they are
foremost in them} [Muminoon 23:61]
It is also not compulsory
to make up the missed days on successive days.
Allaah (T) said, which means:
{... but if you are ill, or on a journey, the same
number (of days should be made up) from other days ...} [Al - Baqarah 2:183]
Ibn Abbaas said: "There is nothing wrong if someone
separates (between the days he has to make up)." [Daarqutnee]
The scholars of this Deen agree that if someone is
unable to fast, then he should feed one poor person for everyday he misses and
that no one should fast on his behalf during his lifetime.
However, whoever dies and had an oath to fast that which he did not
fulfill, then his wali (guardian, offspring) must fast on his behalf. This is
established from the messenger of Allah (S) who said: "Whoever dies and
there are some fast that he did not fast, then his wali must fast for him."
[Bukhaaree and Muslim]
Whoever dies and he had some fast for an oath that he
did not yet do, then it is allowed for the same amount of people to fast for the
same amount of days that he has to make up for.
15. KAFFAARAH (Expiation for breaking a fast) AND
FIDYAH (Ransom for the inability to fast)
Kaffaarah
(Expiation)
1. Before we had mentioned the
hadeeth of Abu Hurairah in relation to the man who intentionally had sexual
intercourse during the day time of Ramadaan.
In that hadeeth it is established that he had to do make
up for the day and also that he had to do Kaffarah (expiation). The expiation in
this hadeeth is as follows:
i) freeing of a slave;
ii) if he
did not find, then he must fast two consecutive months and
iii) if he is not able, then he must feed sixty miskeen (poor people)
It is also said the kaffarah (expiation) for intentional
sexual intercourse during the daytime of Ramadaan is a matter of choice from
among the three things mentioned above.
However, most of the scholars agree that the expiation
in this case has a specific sequence and if the first is not met then the person
moves to the second choice and so on. This latter opinion seems to be the more
authentic of the two.
2. Whoever has to do Kaffaarah (expiation) and is not
able to do any of the things prescribed by the hadeeth i.e. if he is not able to
free a slave, nor fast two consecutive months, nor can he feed sixty miskeen
(poor people), then he is not accountable because he does not have the ability
to do any. The principle that applies here is that there is no responsibility
except with ability, as Allah (T) said:
{Allah does not burden a person more than he can bear]
[Al - Baqarah 2:283]
The principle is also established in the same hadeeth of
the Messenger (S) when the man told him that he does not have the ability for ny
of the things the Messenger (S) told him to do.
3. The Kaffaarah (expiation) is not obligatory on the
woman because the situation arose between a man and his wife and the Messenger
(S) only made one Kaffaarah (expiation) necessary. And Allah know best.
Al-Fidyah
(Ransom)
1. The ruling for the pregnant and the
breast-feeding women is the same if either of them are fearful for themselves or
for their baby, then they can break the fast and feed for each day that they do
not fast one (miskeen) poor person.
Ibn 'Abbass ( R ) narrated: When this verse {...and
whoever among you witness this month then let them fast it ...} was revealed,
then the old men and old women, who did not the ability to fast, the pregnant or
breastfeeding women if they were fearful for themselves or the child, could eat
in Ramadaan and feed one poor person for every day missed.
2. The old men and women who are not able to fast can
also eat during Ramadaan and feed one poor person for every day missed.
16. 'EED-AL-FITR
"For every people there is a feast and this is our
feast"said the Prophet (S) to Aboo Bakr (R). [Bukhaaree and Muslim].
"Our feast" has a great meaning for Muslims because it tells us that
these are our own and derived from our Sharee'ah alone. Since holidays are
usually based on religious traditions, it is very important that we demonstrate
our celebrations with great joy and gathering to make us feel that they are our
own, and to feel that they are different from the Mushriks' holidays. We do not
celebrate Christmas, Hanuka or any other pagan festivals and our thanks are
given to Allaah (T) alone.
The Prophet (S) has ordered us in numerous speeches to
be different from the Mushrik's (pagans), and these two "Eeds" are
among that the Prophet (S) wanted us to take special care of being different
with them. That is why he said, after seeing that the people of Madeenah had two
holidays which they celebrated before Islaam, " Allaah (S) has given you
better than those (feasts): The 'Eed-al-Adhaa (Sacrificing) and the 'Eed-
al-Fitr". [Ahmad, Aboo Dawood and Nasaa'ee].
The 'Eed-al-Adhaa comes after completing the
"Hajj" (Pilgrimage) and the 'Eed-al-Fitr comes after the fasting in
the month of Ramadaan. So it is not surprising that we must show and demonstrate
our holidays ('Eed). Due to these clear facts, Muslim scholars put great
emphasis on the concept of being different from the Mushrik in our ceremonies.
This is because ceremonies have great effect over the
human mind and behaviour. Being different in our ceremonies means also that we
must not participate in the Mushriks' ceremonies on their holidays. 'Umar (R)
said: "Do not learn the language of the Mushriks - without a necessity- nor
enter the churches of Mushriks on their festivals because the anger of Allaah
descends on them."[Bayhaqee].
We, Muslims, may even fast on the Mushriks' holidays.
Umm Salamah (R) said the Prophet (S) used to fast on Saturdays and Sundays, and
when asked he said: They are two days of the Mushriks' holidays so I like to
oppose them in their ceremonies " [Ahmad and Nasaaee]
To assess this concept of being different from the
Mushriks, it is very important to say that: In order to be different in our
ceremonies in the way the Prophet (S) wanted us to be, we must follow the Sunnah
literally. That would give us the deeds of being true followers of the Prophet
(S).
So if we want to be his followers we must be aware of
Bid'ah in these ceremonies. Bid'ah comes at the expense of Sunnah which is
replaced by it. Ibn Taymiyah says: "There is no place in the heart for both
Sunnah and Bid'ah." [Al-Iqtidaa] .Allaah says (which means):
{Say - O Muhammad - If you really do love Allaah follow
me, Allaah will love you.} [Aali-Imraan, 3:31]
We present to you, dear brothers and sisters, some of
the Sunnahs of Eed so that you can try to implement them. Also presented are
some of the Bid'ahs of Eed so that we can avoid them. It is of great importance
to follow the Sunnah of Eed so we can truly say that our feasts are different
from the Mushriks' feasts.
Sunnahs of 'Eed
1) It is Sunnah to dress in the best clothes we have on
Eed. It was narrated that Ibn 'Umar used to do that along with other Companions
of the Prophet (S). [Fath al-Baaree]
2) It is a must
(Waajib) to pray Eed al-Fitr Prayer. The Prophet (S) and his Companions never
ceased doing it, and they even gathered the people for it including women who
were having their menses, children and the elderly. [Bukhaaree and Muslim]
3) It is Sunnah to eat dates before we leave for Eed prayer
to show that we are not fasting. " The Prophet (S) used not to leave for
Eed Prayer (except) after eating some dates." [Bukhaaree and Ahmad]
4) It is Sunnah to say Takbeer loudly when leaving our
homes to go to Eed Prayer. The Prophet (S) used to say this until he finished
the Prayer. [Silsilat Al-ahadeeth As-Sunnah]
5) There is
no Hadeeth related to Rasoolullaah (S) as to what should be said when reciting
Takbeer on the way to Prayer, but Ibn Mas'ood used to say the following:
Allaahu Akbar (Twice) Allaah is great
Laa Illaha Illallaaha There is none worthy of worship except Allaah
Allaahu Akbar (Twice) Allaah is great
Wa Lillaahil Hamd And to Him belongs all Praise
[Reported by Ibn Abee Shaybah]
6) The Sunnah for Eed Prayers is to pray in the Musallah
(that is in an uncovered place) and not in the Masjid. The Prophet (S) never
prayed Eed Prayer in the Masjid. Aboo Sa'eed (R) reported: " The Prophet
(S) used to go on the day of 'Eed-al-Fitr and Eed-al-Adhaa to the Musallah, and
the first thing he did was to pray." [Bukhaaree and Muslim]
7) Neither Adhaan nor Iqaamah are pronounced for Eed Prayer. [Muslim]
8) Ibn Abbaas reported: "The Prophet (S) prayed two
Raka'ahs for the Eed prayer and did not pray before it or after it."
[Bukhaaree]
9) Jabir (R) reported: "The Prophet (S)
used to come back from 'Eed-al-Fitr on a path other than the one used in going
to it." [Bukhaaree]
10) It is permitted to listen
to songs (without music) on 'Eed day especially for children. [Bukhaaree and
Muslim]
Bid'ahs of 'Eed
It is Bid'ah (innovation in Deen):
1) To shave the beards especially for 'Eed. The Prophet
(S) has ordered us not to shave our beards; so it is a shame that, on this great
day of demonstrating our differences in ceremonies to those of the Mushriks,
that some Muslim shaves his beard so that he looks "clean" like the
Mushriks.
2) To imitate the Mushriks in their practices
and dress, and to shake hands with women. The Prophet (S) said: "It is
better that a man is hit with needle on his head than to touch a woman who is
not lawful for him." [Silsilat al-Ahaadeeth as-Sunnah]
3) To listen to music on 'Eed. The Prophet (S) said:"There will be
some in my nation who will regard adultery, men dressing in silk, drinking
intoxicants (al-Khamr), and musical instruments to be lawful." [Bukhaaree,
Abu Dawood and Bayhaqee]
4) For women not to wear
Hijaab. To do so is to celebrate 'Eed while committing a major sin.
5) To visit the graveyard especially on Eed. It is
permitted to visit the graveyard all year long so we should not make a special
case out of it on 'Eed;
6) To waste money and being
extravagant with food instead of giving them to poor.
We ask Allaah (T) to help us avoid all Bid'ah and to
guide us in following the Sunnah of His Prophet (S).
17. ZAKATUL-FITR HOW WILL YOU BE PAYING?
Ramadaan, the 9th month of the hijree calendar, is well
known for (1) Siyaam (abstaining from food, drink, and sex ; paying
extra-attention to refraining from lying, backbiting, slander, vain talk,
fighting that is not for the cause of Allah, etc; and for abstinence from such
things as smoking, music, movies, unnecessary television, cursing etc. from dawn
to dusk and (2) Taraweeh: a replacement for tahajjud of multiple two-rakaat
prayers that do not excceed a total of eight rakaats.
However, besides practicing more Taqwaa
(Allaah-consciousness) not enjoying certain amenities of life for several hours,
and being vigilant there are other acts of worship particular to Ramadaan. Most
notably is Zakaat ul-Fitr, also called Sadaqah al-Fitr. Fitr means breaking a
fast; zakaah is an alms-tax which literally means to purify, to grow; and
sadaqah means contribution or donation. Zakaat ul-Fitr is compulsory to be paid
on every Muslim.
Who should pay Zakaat
ul-Fitr
Ibn Umar reported that the Messenger of
Allah prescribed the Zakaat ul-Fitr on every slave, free person, male, female,
young and elderly among the Muslims [Bukhaaree Vol I no.579. Muslim no. 2149,
Abu Daawood no. 1608]. The head of the house hold may give the required amount
for ones house. Sadaqah al-Fitr is compulsory on one even if he or she embraced
Islam in the last seconds of Ramadaan.
The same applies if a woman gives birth. Conversely, If
someone dies before the close of Ramadaan his or her heirs are excused from
paying for the deceased.
When should it be
paid?
Zakaat ul-Fitr must be paid before Salaat
ul-Eed. If one misses paying it before the prayer without a good reason it is
not considered Zakaah but Sadaqa (charity).
Naafi' transmitted that Ibn Umar used to pay fitr a day
or two before the Eed prayer [Bukhaaree & Muslim, Abu Daawood]. Whoever pays
fitr after the Eed prayer wlll not get the blessings of it because it will be
rendered as regular Sadaqah [see Abu Daawood no. 1605]
It would be strongly advisable for one to pay Zakaah
ul-Fitr before the prayer because it purifies the faster of idle deeds and vain
talk committed during Ramadaan [Abu Daawood no. 1605] as well as providing its
recipients in time for the Islamic holiday.
What is its
amount?
The amount of Zakaat ul-Fitr is one saa
(two handfuls/kilo/40 grams/4.5 lbs/112 oz/beaker of dates, barley, raisins,
cheese, grain of wheat [see Muslim no.2151 & 2154]. Some scholars say any
topic of food that is common in a particular region can be given for fitr, e.g.
flour, ground beef, or milk in the United States.
How should it be
given?
Items other than food such as money,
clothes, furniture, etc. cannot be given as Zakat al-fitr. because it is
contrary to what the Prophet commanded and what Allah wants. The Prophet (S)
said, "Whoever introduces anything in this matter (deen) of ours will have
it rejected." [Bukhaaree Vol 3 no. 861. Muslim no.4266, Abu Daawood
no.4589]
Paying Zakaat ul-Fitr is an act of worship, and through
the Quran and authentic Sunnah all acts of worship are described. Therefore, to
add, subtract, or alter any act of worship is a bida'h. Thus, paying zakaah
al-fitr by other than food is a bida'h and every bid'ah eventually leads to the
fire [see Abu Daawood no. 4590].
Not giving money for fitr is as Sunnah at-Turkeeyah (An
action, the abandonment of which is a Prophetic Sunnah). Money existed and was
prevalent in the Prophet's time but he did not nor did the Companions or
Taabi'oon (followers of the Companions) use any money for Fitr. For sure the
Prophet (S) was, is, and always will be the best of worshippers and the
Companions and Taabi'oon are the best of generations in understanding and
practicing Islaam [See Soorah's 4:115 and 3:110, Bukhaaree Vol 3 and 5, Abu
Daawood no.4586]. So if he and they did not use money for Sadaqah al-Fitr why
should any one else???
18. DOES RAMADAAN END WITH EED AL-FITR?
Most assuredly you would get a "yes" answer
from every Muslim you ask as towhether Ramadaan ends with 'Eed Al-Fitr.
Concerning the injunctions for abstaining from food, drink and sexual contact
with our spouses during the daytime, these could be easily ascertained from the
Quraan and the Hadeeth. However,when we investigate some of the reasons that
make the Ramadhaan such a great blessing, we will see that its lessons should be
with us every day of the year.
First of all, the fact that we spend from dawn to sunset
denying ourselves the normal needs and pleasures of this world builds within us
fortitude and self-discipline. This will enable us to develop the most prized
virtue of patience (if Allaah wills). Allaah (T) tells us:
{O you who believe! Seek help with patient perseverance
and prayer: ForAllaah is with those who patiently persevere} [Baqarah 2:153]
By keeping in mind that we are complying with the
commandments of Allaah (T) we will remind ourselves of our purpose in seeking
Allaah's Pleasure. Ramadaan helps to reinforce our need to be constantly
conscious of obeying Allaah (T) and be mindful of the fact that His guidance is
the greatest mercy. Allaah (T) tells us:
{O mankind! There has come toyou a direction from your
Lord and a healing for the disease in your hearts, and a guidance and a mercy
for those who believe. Say: In the Bounty of Allaah and in His Mercy: In that
let themtejoice. that is better than (the wealth) they hoard} [Yoonus 10:57-58]
Through Ramadaan we not only realize that obeying Allaah
(T) is the greatest joy, but we live and experience this obedience in a more
acute sense as we restrain our desires during the course of the days of this
blessed month. Obeying Allaah (T) with love and humility, which is the essence
of worship, become the focal point of our lives. For that reason when asked
about the end of Ramadaan, we can see that its spirit never really ends as this
should be our attitude relative to worship of Allaah throughout the year. We
realize that it is just one more stepping stone, a large one indeed, on the path
of Islaam, which is instituted to assist us to achieve our purpose here in this
life. Thus does Ramadaan by nurturing the virtues of patience, focusing our
vision on the Guidance and the Mercy of Allaah(T) and fine-tuning our will to
obey Him, instill in us the quality of character needed to truly strive in the
Cause of Allaah. This striving in the Cause ofAllaah (T), or Jihaad, encompasses
every aspect of our lives and is the highest achievement in a Muslim's life.
Allaah (T) informs us:
{Those who believe, suffer exile and strive with might
and main, in Allaah 's cause with their goods and their souls,have the highest
ranks in the sight of Allaah. They are the people who will achieve (salvation).}
[Tawbah 9:20]
But this Jihaad is not aimed at throwing ourselves
blindly into battle or acting with inflamed passion in a reckless manner. The
elevated purpose of striving in the Cause of Allaah (T) must reflect the lessons
taught in Ramadhaan. We need patience and temperance; we need to know the
Guidance and the Commands of Allaah (T) as preached and practiced by the
Messenger of Allaah (S); and we need to obey Allaah (T) and His Messenger (S)
truly and faithfully regardless of the excesses to which our own desires may be
prompting us. Therefore, when Ramadhaan has come to an end, let us not lose this
great blessing by thinking that it is over, and falling back in our more
lackadaisical ways. Let us, inshaa'allaah, take hold of this Divine Mercy and
Guidance, shape our lives around it, and become the type of human beings worthy
of being called Muslims!
Peace and blessings upon the Messenger,
his family, his companions
and
whoever follows in their footsteps
until the Day of
Judgement.