"O
you who believe,
fasting is prescribed for you as it was prescribed for those
before you, that you may attain piety"
[Al-Baqarah,
2:183]
| | The
Rulings of Ramadan
According to the Way of the
Best of Mankind  (S.A.W.) -
by Abu Ammar
 
| | 1)
Translator’s Introduction
In the name of Allah the Most Merciful, and Compassionate
All
praise is due unto Allah, Lord of the Worlds, and Sustainer of each and every
atom in existence. Exalted is He, above all that is associated with Him. There
is none like unto Him, and He is the All Hearing, All Seeing. He is the Knower
of the Innermost Secrets, and the most hidden thoughts of men. He is the Light
of the Heavens and the Earth. And I bear witness that our master, the Beloved
of Allah – Muhammad ,
is His servant and messenger. He was sent with the Religion of Truth to make it
manifest over all other religions. He was sent as a witness, a bringer of glad
tidings, a warner, a caller to Allah by His leave and as a luminous lamp. May
the peace and blessings of Allah Most High be showered upon him, and upon his
family, and upon his wives, and his companions one and all. And may the mercy
of Allah be upon those who followed him of the Tabi‘in and their students, and
those who follow in their footsteps, biting onto their way with their molars.
To
continue, this is a brief outline of the matters pertaining to the blessed month
of Ramadan, its virtues and the rulings which Allah Most High has commanded us
with. The rulings of Islamic Sacred Law (Fiqh) in this work are taken from the
Hanafi school of Islamic jurisprudence (Madhhab). This work has been compiled
from Bada’i‘ al-Sana’i‘ by Imam al-Kasani and al-Fatawa al-Hindiyyah – two major
works of Hanafi fiqh. The Hanafi school, established by Imam Nu‘man bin Thabit,
more commonly known as Abu Hanifah (May Allah be well pleased with him) (d. A.H.
150), is one of the four schools of Islamic Orthodoxy (Ahl al-Sunnah wal-Jama‘ah)
the other schools being the schools of Imam al-Shafi‘i (d. A.H. 204), Imam Malik
(d. A.H. 179) and Imam Ahmad (d. A.H. 241). The
rulings of a particular madhhab are changed and altered over time, as new evidence
and understandings emerge, each time referring to the original principles (usul)
by which the madhhab was laid down. Allah Most High commands us in the Quran:
Ask
those who recall if you know not.
(Surat al-Nahl, Ayah 43)
It
is this Divine Command that we follow when learning the shari‘ah and passing its
knowledge on to others, meaning that we return to what the classical scholars
have adhered to, ultimately returning to the primary sources of shari‘ah – the
Quran and sunnah. May Allah reward all those who spent their time and resources
on the translating and checking of this work. May
Allah increase them in Love for Allah and His Messenger ,
and grant them tawfiq seeking Allah alone. We pray that Allah Most High accepts
our efforts, and that He grants us tawfiq to worship Him with sincerity and Ikhlas.
And Allah Most High alone grants success. And
all praise is due unto Allah. Peace and blessings be upon our master Muhammad
,
and upon his family and companions, one and all. Basharat
Janjua
Sha‘ban A.H. 1421  back
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| | |
2)
The Blessed Month of Ramadan
The
month of Ramadan is a month of grace and blessing. Upon arrival of this blessed
month, Allah Most High causes His blessings and forgiveness to descend upon the
one who gives this month its rights. Ramadan is the month in which Allah Most
High showers His blessings upon our homes, and upon those who enter the mosques,
especially the House of Allah – the Ka‘bah. During Ramadan, the Mercy of Allah
Most High falls upon us, like rain falling from the clouds. One
can liken the virtue of Ramadan with charity, which is of two kinds. The first
kind is where one gives charity to someone whom one meets along the street or
on the path. The second kind is likened to one who visits another with the intention
of giving charity. Ramadan is likened to the latter; where Allah Most High causes
His blessings to descend upon the ummah of the Blessed Prophet Muhammad (Allah
bless him and give him peace). It is during this time, that little effort has
the ability to earn high rewards, no matter where one is, be it in the Sacred
Precinct in Makkah or in one’s home. Allah
Most High is the creator of all things. He created each year, month, day and hour.
In the same way that Allah Most High has elevated the status of the Prophet
(Allah bless him and give him peace) over the whole of creation; and the status
of the Ka‘bah over other places of worship, He has elevated and raised the month
of Ramadan over all other months. This is entirely the will of Allah Most High,
and a manifestation of His Omnipotent Power and Divine Will. Allah
Most High chose to reveal His Uncreated Speech – the Quran, in this blessed month,
to His final and Most Beloved Prophet – Muhammad
(Allah bless him and give him peace). Allah Most High says in the Quran: "The
month of Ramadan is the month in which the Quran was sent down, a guidance for
the people, and clear verses of guidance and a criterion."
(Surat al-Baqarah, ayah 185) Imam
al-Tabari writes that Wathilah (Allah be well pleased with him) narrated that
the Prophet
(Allah bless him and give him peace) said: The
Scrolls of Abraham were revealed on the first night of the month of Ramadan, the
Torah was revealed on the sixth of Ramadan, the Bible on the thirteenth, and the
Quran was revealed on the twenty-fourth of Ramadan. He
also writes that Ibn ‘Abbas (Allah be well pleased with him) said: Allah
caused the Quran to descend to the heaven of this world, on Laylat al-Qadr, and
then when Allah wished to reveal anything from it, He revealed it. And that is
what is meant by His Words, ‘Verily We have revealed the Quran in Laylat al-Qadr’.
(Tafsir
al-Tabari, by Imam al-Tabari, surat al-Qadr)
Allah Most High says in the Quran: O
you who believe, fasting has been prescribed for you as it has been prescribed
for those before you, so that you may attain unto piety.
(Surat al-Baqarah, Ayah 183) Imam
al-Tabari writes that Qatadah (Allah be well pleased with him) said, in reference
to this ayah: The
month of Ramadan has been prescribed for the people as it was prescribed for those
before them. Allah has prescribed the fast of three days of each month, before
revealing the fast of Ramadan. (Tafsir
al-Tabari, by Imam al-Tabari, surat al-Qadr) Fasting
during the month of Ramadan is obligatory and is done solely for Allah Most High.
In a hadith qudsi Allah Most High says: Every
action of the son of Adam belongs to him except the fast. It is Mine, and I repay
him for it. (Muslim)
There
can be neither false pretension nor showing off on the part of the one who is
fasting. If one is offering prayers, giving zakah, making pilgrimage or any other
form of worship, others can see one’s worship but fasting is distinguished by
the fact that only Allah Most High can see who is fasting and who is not. The
polytheists may perform various acts of worship for their false gods to please
them. They may make vows to them, make tawaf around them, travel for them and
fight in their names. However, they do not fast for them nor has it ever been
recorded that they fasted for them. Indeed it is clear that the fast of Islam
is the fast of the Truth. Hafiz
al-‘Asqalani, quoting from Imam al-Qurtubi, mentions the following hadith: The
bankrupt person is he who shall come on the Day of Judgment with prayer, charity
and fast, but he had also swore at another person, beat another, and consumed
the wealth of another. His good deeds will be taken from him, and the other person
will take his good deeds. And when his good deeds are no more, before what is
due upon him has been paid, he takes from their bad deeds. They will be thrown
at him. Then he will be flung into the Fire. He
continues to says that there is a narration from by Abu Hurayrah (Allah be well
pleased with him), in which Allah Most High says: All
actions are atonement, except for fasting. Fasting is for Me and I reward it.
(Fath
al-Bari, by Hafiz al-‘Asqalani, Book of Fasting)
It
can be concluded that Allah Most High loves the fast of a Muslim, as it is a means
for him to become more aware and fearful of Allah Most High. back
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3)
Fasting During Ramadan
Abu
Hurayrah (Allah be well pleased with him) narrated that the Messenger of Allah
(Allah bless him and give him peace) said: When
Ramadan arrives, the gates of Paradise are opened, the gates of Hell are closed
and the devils are chained. (Bukhari
and Muslim) He
(Allah be well pleased with him) also narrated that the Messenger of Allah
(Allah bless him and give him peace) said: Whomsoever
fasts the month of Ramadan, with faith, seeking reward from Allah, his past sins
will be forgiven. (Bukhari
and Muslim)
It has also been narrated by Abu Hurayrah (Allah be well pleased with him) that
the Messenger of Allah
(Allah bless him and give him peace) said: Allah
Mighty and Majestic says, ‘Every action of the son of Adam belongs to him except
the fast. It is Mine, and I repay him for it.’ Fasting is a protection. When one
of you has a day of fasting, he should then speak neither obscenely nor too loudly;
and if someone seeks to curse him or fight with him, let him say, ‘I am fasting.’
By Him in whose hand is the soul of Muhammad ,
the smell of the mouth of the one who fasts is more delectable to Allah than the
scent of musk. The one who fasts has two joys in which to delight: when he breaks
his fast, he rejoices; and when he meets his Lord, he rejoices in his fast. (Muslim)
Sahl
bin Sa‘d (Allah be well pleased with him) narrated that the Messenger of Allah
(Allah bless him and give him peace) said: Verily
there is a gate in Paradise which is called ‘al-Rayyan’. Those who fasted will
enter it on the Day of Judgement, and none shall enter it except them. It will
be said, ‘Where are those who fasted?’ They will come forward and none shall enter
it except them. When they have entered, the gate will be closed and none shall
enter it except them. (Bukhari
and Muslim) *** Fasting
is to refrain from things that break the fast with the intention of worshiping
Allah Most High. The levels of the fast are three:
1) to simply refraining from food and drink, and other things which invalidate
the fast;
2) in addition to (1) above, to protect one’s eyes, ears, tongue
and all other parts of the body from disobedience to Allah Most High;
3) and
in addition to (1) and (2) above, to devote oneself entirely to Allah Most High,
through repentance, worship and abstinence from all that distracts one from Allah
Most High.
Allah Most High rewards each level of fasting, accordingly. Fasting
during Ramadan is obligatory for every one who: a)
is Muslim;
b)
has reached puberty;
c) is sane;
d) is capable of bearing the fast;
e)
and if female, is not in the period of menstruation or postnatal bleeding (nifas).
One
must make the intention to fast for each day one fasts. back
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4)
Types of Fast
‘A’ishah
(Allah be well pleased with her) narrated that the Messenger of Allah
(Allah bless him and give him peace) used to fast on Mondays and Thursdays. (Tirmidhi
and Nisa’i)
Abu
Qatadah (Allah be well pleased with him) narrated that the Messenger of Allah
(Allah bless him and give him peace) said: The fast of three days of each month
and that of one Ramadan to another, is a perpetual fast. I seek from Allah that
the fast of the day of ‘Arafah may atone for the year before it and the year after
it. I seek from Allah that the fast of the day of ‘Ashura may atone for the year
before it. (Muslim)
~~~~~~~ The
obligatory (fard) fasts are: 1)
the fasts of Ramadan;
2)
the fasts which one is obliged to makeup (qada’).
The
intention must be made during the night prior to dawn. The
required (wajib) fasts are those which one has vowed to perform. If one has set
conditions at the time of making the vow, they must be fulfilled, for example,
making a vow to perform ten fasts in Muharram. This means that one can fast any
ten days in Muharram as this was not specified when making the vow. The
recommended (mustahabb) fasts are: 1)
the day of ‘Ashura (10th Muharram), combining it with a day before, or after it;
2) the 13th, 14th, and 15th of each lunar month;
3)
Mondays and Thursdays;
4) the day of ‘Arafah (9th Dhul Hijjah);
5) and
the first six days of Shawwal.
The
intention for the above can be made before noon, of the day of fasting. The
slightly disliked (makruh tanzihi) fasts are: 1)
fasting the day ‘Ashura (10th Muharram) alone, without combining it with fasting
a day before, or after it;
2) the days held special by those of other religions,
if they do not coincide with days which one habitually fasts;
3) and the day
of ‘Arafah (9th Dhul Hijjah) for a pilgrim at ‘Arafah.
The
severely disliked (makruh tahrimi) fasts are the two ‘Eids. back
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5)
The Sighting of the New Moon (Hilal)
‘Abdullah
Ibn ‘Umar (Allah be well pleased with them both) narrated that the Prophet
(Allah bless him and give him peace) said: Do
not fast until you see the new moon, and do not break fast until you see it. But
if there is cloud over you, count in full. In
another version he (Allah bless him and give him peace) said: The
month consists of twenty-nine nights, but do not fast until you see it [tr: the
new moon], and if the weather is cloudy then complete thirty nights. (Bukhari
and Muslim)
~~~~~~~
In the United Kingdom, it has been observed many times that communities are split
over the matter of which day Ramadan falls and also the days of ‘Eid which are
days of rejoicing for us, not disagreement and conflict. The author intends, in
sha Allah, to shed some light on this matter as it affects each one of us and
is a cause of tribulation (fitnah). And Allah alone grants success. The
hadiths state that we should judge the approach of the lunar months by ‘seeing’
the new moon. In the United Kingdom, the new moon is extremely difficult to see
due to the street lighting and the country’s high latitude. As it is not possible
to see the moon from the United Kingdom, one must follow another city in their
ruling, regarding the Hilal. There seems to be two parties who make the decision
of the Hilal for the United Kingdom: Regents Park Masjid (London) and the Sunni
Ru’yat Hilal Committee (Birmingham). Regents Park Masjid follows Umm al-Qura in
al-Hijaz (What is presently called ‘Saudi Arabia’) in its decision on Hilal. The
Sunni Ru’yat Hilal Committee does not follow Umm al-Qura. The difference between
these two councils is the reason why there is more than one start date of Ramadan
and consequently more than one ‘Eid day. Kurayb
(Allah bless him and give him peace) reported that Umm Fadl, daughter of Harith,
sent Fadl to Mu‘awiyah (Allah be well pleased with him), who was in Syria. Fadl
said: I
arrived in Syria, and did what she needed of me. It was there, in Syria that the
month of Ramadan commenced. I saw the new moon on Friday. I then came back to
Madinah at the end of the month. Abdullah bin ‘Abbas (Allah be well pleased with
him) asked me, saying, ‘When did you see it?’ I said, ‘We saw it on the night
of Friday.’ He said, ‘Did you see it yourself?’ I said, ‘Yes, and the people also
saw it and they observed fast and Mu‘awiyah also observed the fast.’ Abdullah
bin ‘Abbas (Allah be well pleased with him) said, ‘But we saw it on Saturday night,
so we shall continue to observe fast until we complete thirty fasts or we see
it [tr: the new moon].’ I said, ‘Is the sighting of the moon by Mu‘awiyah not
valid for you?’ He said, ‘No, this is how the Messenger of Allah
(Allah bless him and give him peace) has commanded us.’ (Sahih
al-Muslim, by Imam Muslim, Book of Fasting) The
above hadith is used as evidence to prove that it is possible for the moon to
be sighted at two different places at differing times. This means that the start
of Ramadan, and the dates of the two ‘Eids can vary across the world, which gives
rise to the possibility of more than one Hilal, each one being correct. Imam
al-Nawawi al-Shafi‘i has noted that the scholars have said that if the distance
between two cities is small like that of Baghdad and Basrah, and the moon is sighted
in either one of them, the Hilal will be one. If the distance is far, like that
of Baghdad and Makkah, and the climate of both cities is similar, the same ruling
applies as for two cities which are close together. But if the climate is different,
the Hilal of one city will be independent of the other. The
United Kingdom and al-Hijaz are far apart and the climate is totally different,
therefore the Hilal of al-Hijaz is independent of the Hilal of the United Kingdom.
For this reason, the Sunni Ru’yat Hilal Committee has chosen to follow the Hilal
of Morocco, as it is the closest Muslim land, to the United Kingdom. According
to the Hanafi school, if the sky is clear, the Hilal must be witnessed by a group
of Muslims, so the testimony of a single witness is not acceptable. If the sky
is cloudy, then a single, upright, Muslim witness suffices. The reasoning being
that if only a single person witnessed the new moon, on a clear night, he must
have been mistaken, because in such a situation others would have seen it too.
When
the decision of Hilal is given by Umm al-Qura, and there is only a single witness,
it is not accepted by the Sunni Ru’yat Hilal Committee, as it does not meet the
requirements according to the Hanafi school. Another
reason for the Sunni Ruy’at Hilal Committee rejecting the decision of Umm al-Qura
is that there have been some cases when the ruling of Umm al-Qura has contradicted
the observatory findings on the basis of the impossibility of having sighted the
moon. The
situation is complicated and can be resolved with the help of Allah Most High.
We must strive for the solution to this, to bring unity to the Muslims of the
United Kingdom and the rest of the world. What is called for, is for heads of
various Muslim communities to gather and decide on this issue in the light of
the hadith of Kurayb (Allah be well pleased with him) and what the classical scholars
have stated. May Allah grant us success in this, and to return unity to the Muslims
under the banner of the sunnah of the Prophet
(Allah bless him and give him peace). back
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6)
Things Disliked and Those Not Disliked Whilst Fasting
Anas
(Allah be well pleased with him) narrated that the Messenger of Allah
(Allah bless him and give him peace) said: Take
the pre-dawn meal, for verily in the pre-dawn meal there is a blessing. (Bukhari
and Muslim)
Sahl
(Allah be well pleased with him) narrated that the Messenger of Allah
(Allah bless him and give him peace) said: The
people will remain on the correct path as long as they hasten to break the fast.
(Bukhari
and Muslim)
Abu
Hurayrah (Allah be well pleased with him) narrated that the Messenger of Allah
(Allah bless him and give him peace) said: The
one who does not refrain from falsehood and acting in accordance with it, Allah
has no need for him leaving his food and drink. (Bukhari
and Muslim)
He
(Allah be well pleased with him) also narrated that the Messenger of Allah
(Allah bless him and give him peace) said: Many
a fasting person gets nothing from his fasting but thirst. Many a man standing
for worship gets nothing from his standing but sleeplessness. (Darimi)
***
It is disliked whilst fasting: 1)
to taste or chew anything;
2) to exaggerate in rinsing the mouth and in drawing
the water into the nostrils;
3) to rinse the mouth unnecessarily;
4) to
keep saliva together in the mouth, then to swallow it;
5) not to eat or drink
anything between fast-days (wisal);
6) to keep silent all day until night,
when there is no need to;
7) to make useless talk;
8) to delay the pre-dawn
meal (suhur) to such an extent that one fears that the fast has already begun;
9) and to merely taste toothpaste and the like.
It
is not disliked during the fast: 1)
to chew something for a small child in order to help the child eat;
2) for
a woman to taste food if she fears her husband;
3) to use a tooth-stick (miswak)
or a toothbrush, without toothpaste;
4) and to line the eyes with kohl, even
if its taste is felt in the throat.
back
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7)
Things Which Invalidate The Fast But Do Not Require Atonement (Kaffarah)
Each
of the following invalidates the day’s fast but do not require Kaffarah: 1)
to be forced to eat or drink;
2) to swallow a morsel stuck in one’s teeth,
if more than the size of a chickpea;
3) to use so much water in rinsing out
the nose and mouth in ablution or the purificatory bath (ghusl) that some reaches
the stomach, provided that one remembers that one is fasting;
4) to open one’s
mouth and for something to enter into the throat;
5) to eat something which
is not described as ‘food’ for example eggshells, provided that it is not one’s
habit to eat these things;
6) to swallow rain accidentally;
7) to swallow
one’s tears after allowing them to drip into one’s mouth;
8) to allow anything,
for example, oil or water, to enter the body through natural openings, for example
the nose, ear, eyes or private parts.
9) the appearance of menstrual or postnatal
flow;
10) to eat or drink while sleeping, for a person who habitually walks
in their sleep;
11) to intentionally vomit at least a mouthful or to unintentionally
vomit and then to swallow it back, even though a little;
12) and to take intravenous
injections or drips. The fast remains valid if one eats or drinks absentmindedly.
The
fast is not invalidated if one inhales flour or dust suspended in the air or has
a wet dream. If a fly or similar insect enters into the throat, the fast is not
invalidated. If an elderly person breaks their fast, one should not remind them.
back
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8)
Things Which Invalidate the Fast and Require Kaffarah
Abu
Hurayrah (Allah be well pleased with him) narrated: We
were sitting with the Prophet
(Allah bless him and give him peace) when a man came to him and said, ‘O Messenger
of Allah, I am undone.’ He asked, ‘What is the matter with you?’ He replied, ‘I
slept with my wife while I was fasting.’ The Prophet
(Allah bless him and give him peace) asked, ‘Can you find a slave to free?’ He
replied, ‘No.’ He asked, ‘Can you fast two consecutive months?’ He replied, ‘No.’
He asked, ‘Can you feed sixty poor people?’ He replied, ‘No.’ The Prophet
(Allah bless him and give him peace) said, ‘Sit down,’ and waited for a while.
As we were there, a large basket (arak) containing dates, was brought to the Prophet
(Allah bless him and give him peace). He asked, ‘Where is the questioner?’ He
replied, ‘I.’ He said, ‘Take this and give it in charity.’ The man said, ‘To the
one more needy than me, O Messenger of Allah? By Allah, there are no inhabitants
of a house, between the two lava-plains of Madinah, which are more needy that
the inhabitants of my house. Then the Prophet
(Allah bless him and give him peace) laughed till his canine teeth were visible
and said, ‘Feed your family.’ (Bukhari
and Muslim) ***
Kaffarah is only required if one eats, drinks or sleeps with one’s wife, intentionally
during a fast of Ramadan. The Kaffarah consists of freeing a Muslim slave, or
if not possible, then to fast the days of two consecutive months. If this is not
possible, then the Kaffarah is to feed sixty needy people. back
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9)
Those Not Obliged to Fast
The
following are not required to fast: 1)
those who are ill such that fasting would worsen, delay recovery from, or cause
considerable harm. One must be advised by a qualified Muslim doctor, or know from
personal experience;
2) those who are travelling more than 48 miles. If a
traveller takes it upon himself to fast, it is valid, but he should not endanger
himself by it, unnecessarily;
3) someone who is forced to break the fast by
an enemy;
4) a woman who is breast feeding a baby or is pregnant and apprehends
harm to herself or her child;
5) someone who has excessive hunger or thirst,
meaning likely to cause death or illness;
6) and someone whom fasting exhausts
because of advanced years or having an illness from which he is unlikely to recover.
Such a person must give the amount equal to the zakat of ‘Eid al-Fitr, in charity,
for each day missed.
Although
the above are not obliged to fast, they must makeup each day missed, (6) being
an exception. back
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10)
The Recitation of the Quran and its Etiquettes (Adab)
‘Uthman
(Allah be well pleased with him) narrated that the Messenger of Allah
(Allah bless him and give him peace) said: The
best amongst you is the one who learns the Quran and teaches it. (Bukhari)
‘Abdullah
bin Mas‘ud (Allah be well pleased with him) narrated that the Messenger of Allah
(Allah bless him and give him peace) said: Whomsoever
recites a letter from the Book of Allah, has a reward. And the reward is like
ten rewards. I do not say, ‘Alif Lam Mim, is a letter.’ But, ‘Alif is a letter,
Lam is a letter and Mim is a letter.’ (Tirmidhi)
‘Abdullah
bin ‘Amr (Allah be well pleased with him) narrated that the Messenger of Allah
(Allah bless him and give him peace) said: It
will be said to the one who is devoted to the Quran, ‘Recite and ascend, and recite
slowly as you used to recite slowly in the world. For verily your abode is at
the last ayah which you recite.’ (Abu
Dawud and Tirmidhi)
‘A’ishah
(Allah be well pleased with her) narrated that the Messenger of Allah
(Allah bless him and give him peace) said: The
one who recites the Quran fluently, will be in the company of the obedient and
noble angels. And the one who recites the Quran, haltingly and with difficulty,
for him there is a double reward. (Bukhari
and Muslim)
***
One should not touch the Quran except in a state of ritual purity. When beginning
to recite, one should seek refuge in Allah Most High from the accursed Devil and
say the Basmalah. One should give one’s eyes their share of looking at it, by
reading from a copy of the Quran as opposed to reciting from memory alone. One
should not carry a copy of the Quran in a place where it may become damaged or
into the lavatory. One should not recite it aloud over another’s recitation of
it, so as to spoil it for him and make him resent what he hears, making it as
if it were some kind of competition. One should not interrupt another’s recitation
of the Quran, his making Remembrance of Allah (dhikr), or learning or teaching
religious knowledge, even with Salams. One is permitted to recite the Quran whilst
walking or on a journey. To memorise any part of the Quran and then to forget
it is severely disliked, to such an extent that it is almost forbidden (haram).
One should not place anything on top of the Quran, nor should one place it on
the floor, but rather, one should place it on an elevated place in front of oneself.
One should maintain the order of the various surahs when reciting it. If the pages
of the Quran become worn or torn, they should be buried in a clean place, for
example a graveyard, or put into clean, flowing water. back
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11)
Tarawih
It
is recommended to perform tarawih, which consists of twenty rak‘ahs (see discussion
below) of group prayer on each night of Ramadan. One finishes each pair of rak‘ahs
with Salams. If one has missed the tarawih with the group, one should perform
it alone. It is an emphasised sunnah (sunnah mu’akkadah) to recite the Quran much,
preferably completing its recitation twice: once alone and once with the group
during tarawih. The Quran should be recited slowly and clearly so that each word
is pronounced correctly. back
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12)
The Number of Rak‘ahs for Tarawih
Imam
al-Tirmidhi writes: The
majority of the scholars narrate from ‘Umar and others that the tarawih prayer
consists of twenty rak‘ahs. (Jami‘
al-Tirmidhi by Imam al-Tirmidhi, Book of Salah)
Hafiz Ibn Taymiyyah writes:
It has been proved that Ubay bin Ka‘b used to offer twenty rak‘ahs with the people
in the Qiyam of Ramadan. Adding to them, three more. Many of the scholars have
said that this is the sunnah, as the emigrants and the Madinan helpers used to
stand with him, and they did not object to it. (Majmu‘
al-Fatawa by Hafiz Ibn Taymiyyah, under Naza‘ al-Ulama’ fi miqdar qiyam Ramadan)
Qadi al-Shawkani writes that Imam Malik narrated:
‘Umar (Allah be well pleased with him) ordered ‘Abd al-Rahman Ibn al-Qari to lead
the prayer with twenty rak‘ahs. (Nayl
al-Awtar by Qadi al-Shawkani, chapter of Tarawih) Imam
‘Abd al-Raqqaz bin Humam, Hafiz Abu Bakr Ibn Abi Shaybah and Imam al-Bayhaqi,
have all written concerning the matter of the tarawih. They have all said that
during the caliphate of ‘Umar and ‘Ali (Allah be well pleased with them both)
the Imams were ordered to pray twenty rak‘ahs of tarawih. (Musannaf
Ibn Abi Shaybah, Musannaf ‘Abd al-Razzaq and al-Sunan al-Kubra by Hafiz Abu Bakr
Ibn Abi Shaybah, Imam ‘Abd al-Raqqaz bin Humam and Imam al-Bayhaqi respectively,
under Qiyam Ramadan)
Offering
twenty rak‘ahs of tarawih has been the practice of the Imams of the two sacred
precincts of Makkah and Madinah. The
evidence for the tarawih consisting of eight rak‘ahs is given by the hadith of
‘A’ishah (Allah be well pleased with her) where she says that the Prophet
(Allah bless him and give him peace) used to offer thirteen rak‘ahs of prayer
at night, both during Ramadan and outside of it. This hadith and similar ones
have reached us via approximately four chains, with small variances. The
scholars of Ahl al-sunnah wal-Jama‘ah have stated that these hadiths refer to
the night vigil (Tahajjud). One reason for this is that ‘A’ishah (Allah be well
pleased with her) was asked concerning the night prayer of the Prophet
(Allah bless him and give him peace). The only mention of the word ‘Ramadan’,
in this hadith, comes from a narrator called Sa‘id bin Abi Sa‘id al-Makburi. Also,
when these hadiths were recorded, they appeared in the chapters regarding Tahajjud.
Another point which is worth mentioning is that, if this hadith refers to the
tarawih, it must also mean that tarawih should be offered both in Ramadan and
outside of it, as the hadith states. From
this, one can conclude that this hadith, and similar ones can only refer to Tahajjud,
and not to the tarawih. back
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13)
Spiritual Retreat (I‘tikaf)
Abu
Hurayrah (Allah be well pleased with him) narrated: The
Quran was presented to the Prophet
(Allah bless him and give him peace) once each year. But it was presented twice
in the year in which he passed away. And he used to make spiritual retreat for
ten nights, and twenty in the year in which he passed away. (Bukhari)
‘A’ishah
(Allah be well pleased with her) narrated: The
sunnah for one who is in I‘tikaf is not to visit the sick, nor attend a funeral
prayer, nor touch one’s wife, nor go out for any need except when there is no
alternative to it. There is no spiritual retreat except with fasting, and there
is no spiritual retreat except in a congregational Mosque. (Abu
Dawud) ‘Abdullah
Ibn ‘Umar (Allah be well pleased with them both) narrated that when the Prophet
(Allah bless him and give him peace) made I‘tikaf, his bedding (or bed) was spread
for him, behind the Pillar of Repentance [tr: a pillar in the Mosque of the Prophet
(Allah bless him and give him peace)]. (Abu
Dawud)
***
Spiritual retreat (I‘tikaf) means to remain in the mosque with the intention of
devoting oneself to Allah Most High. It is a means by which one can draw nearer
to Allah Most High. The one who makes the intention for I‘tikaf turns away from
the life of this world and seeks the Mercy and Forgiveness of Allah Most High.
Imam ‘Ata’ al-Khurasani has said that the one whom performs I‘tikaf is like the
one who humbles himself in prostration before Allah Most High and vows not to
lift his head until he is forgiven. The
I‘tikaf is a communal sunnah, that is, if a single person from a community performs
it, the sunnah has been fulfilled, but if not a single person has performed it,
the sunnah remains unfulfilled. For men, it must be performed in the mosque, but
for women this is disliked. Rather, they should perform it in an area of the house
which has been set-aside for prayer (musalla). The mosque in which I‘tikaf is
valid is that in which the five daily obligatory prayers are offered in a group.
The I‘tikaf of a woman becomes invalid if the signs of menstruation appear. back
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14)
Types of I‘tikaf
‘A’ishah
(Allah be well pleased with her) narrated that the Prophet
(Allah bless him and give him peace) used to make I‘tikaf during the last ten
days of Ramadan, until Allah Most High took his soul. Then his wives continued
to make I‘tikaf after he passed away. (Bukhari
and Muslim) ***
There are three types of I‘tikaf or spiritual retreat: 1)
the wajib I‘tikaf, which one has vowed to observe;
2) the emphasised sunnah
(sunnah mu’akkadah) I‘tikaf, which is observed during the last ten days of Ramadan;
3) and the recommended (mustahabb) I‘tikaf, which is observed when one enters
a mosque with the intention of devoting oneself to Allah Most High alone, even
for a short period.
Someone
who makes I‘tikaf (Mu‘takif) continues to receive reward until he leaves the mosque.
When observing the wajib I‘tikaf, one must fast and make I‘tikaf for as much as
one originally intended to perform when making the vow. For the sunnah mu’akkadah
I‘tikaf, one must start the I‘tikaf before the sunset prayer (maghrib) of the
20th day of Ramadan, and must complete it on seeing the new moon of ‘Eid al-Fitr.
The
Mu‘takif is not permitted to leave the mosque for any reason except answering
the call of nature, making wudu’, ghusl and the like. Leaving the mosque for a
worldly need invalidates I‘tikaf. There is no harm in eating or drinking in the
mosque. A woman who observes I‘tikaf in her home is not permitted to leave the
place which has been fixed for I‘tikaf, in the same way that a man is not permitted
to leave the mosque.
I‘tikaf is a spiritual retreat, so one should busy oneself with spiritual works,
for example, reciting the Quran, performing prayers, especially those which one
must makeup and learning Islamic Sacred Law (shari‘ah). One should also keep oneself
far away from vulgarity, and useless speech. back
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15)
The Night of Power (Laylat al-Qadr)
‘A’ishah
(Allah be well pleased with her) narrated that the Messenger of Allah
(Allah bless him and give him peace) said: Seek
Laylat al-Qadr in the odd numbered nights, among the last ten of Ramadan. (Bukhari)
‘Abdullah
Ibn ‘Umar (Allah be well pleased with both of them) narrated: Men
from amongst the Companions of the Prophet
(Allah bless him and give him peace) were shown in a dream that Laylat al-Qadr
was in the last seven nights. The Messenger of Allah
(Allah bless him and give him peace) said, ‘I see that your visions regarding
the last seven, agree. So whomsoever searches for it, let him search for it in
the last seven.’ (Bukhari
and Muslim)
‘A’ishah
(Allah be well pleased with her) narrated: I
once asked, ‘O Messenger of Allah
(Allah bless him and give him peace), what should I say if I have knowledge of
which night is Laylat al-Qadr?’ He replied, ‘Say these words: O Allah, thou art
forgiving, loving forgiveness. So forgive me.’ (Ahmad,
Ibn Majah and Tirmidhi) ‘Ubada
Ibn al-Samit (Allah be well pleased with him) narrated that the Messenger of Allah
(Allah bless him and give him peace) went out to inform the people about Laylat
al-Qadr [tr: its date], but there was a dispute between two Muslims. The Prophet
(Allah bless him and give him peace) said, ‘I came out to inform you about Laylat
al-Qadr, its knowledge has been taken away and maybe it was better for you. Now
look for it in the 27th 29th and 25th.’
(Bukhari) Anas
(Allah be well pleased with him) narrated that the Messenger of Allah
(Allah bless him and give him peace) said: When
Laylat al-Qadr appears, Gabriel descends with a company of angels who pray for
everyone who is making the Remembrance of Allah Mighty and Majestic, whether standing
or sitting. (Bayhaqi)
***
It is a great blessing that the Quran was first revealed on this night. This is
the night on which all decisions are made, meaning that everything for the year
is copied from the preserved tablet (al-Lawh al-Mahfuz) and then distributed among
various angels. The
Prophet
(Allah bless him and give him peace) once mentioned some devotees from the children
of Israel. Among them, there was one who spent a thousand months in continuous
struggle in the path of Allah Most High (jihad). Also, among them were four devotees
who spent eighty years in the worship of Allah Most High, such that not even a
single moment was wasted in disobedience. The Companions of the Prophet
(Allah bless him and give him peace), on hearing this, were amazed. The angel
Gabriel then came with the chapter of the Quran called, ‘The Night of Power’ (surat
al-Qadr) which contained the promise that, whomsoever spends the whole night of
Laylat al-Qadr in worship, will be rewarded as if he spent more than a thousand
months in the worship of Allah Most High. It
has been mentioned that the Prophet
(Allah bless him and give him peace) saw that the lifetimes of the previous nations
were very long, and he became sad at the fact that his ummah would not be able
to undertake as much worship as the other nations. On this, angel Gabriel descended
and revealed surat al-Qadr, and gave the Prophet
(Allah bless him and give him peace) the good news that the ummah of the Prophet
(Allah bless him and give him peace) has been honoured with a blessed night in
which one night’s worship will be worth more than the worship of a thousand months.
(Tafsir
Ibn Kathir, Tafsir al-Qurtubi and Ruh al-Mani, by Hafiz Ibn Kathir, Imam al-Qurtubi
and Imam al-Allusi al-Hanafi respectively, under surat al-Qadr)
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16)
The Descending of the Angels Knowledge of Laylat al-Qadr
Hafiz
Ibn Kathir mentions this athar (narration). Various forms of this have also been
mentioned by Ibn Abi Hatim and Imam al-Qurtubi. Ka‘b (May Allah be well pleased
with him) narrated: Verily
the Lote Tree (sidrat al-Muntaha) is on the border of the seventh heaven, where
it adjoins Paradise, on the border of the breezes of this world and the next.
Its height is in Paradise, and its shoots and branches are below the Throne. Upon
its branches, there are angels worshipping Allah Mighty and Majestic, no one knows
their number except Allah Mighty and Majestic. There is an angel in even the smallest
of places. The place of Gabriel (Upon whom be peace) is in the middle of it [tr:
the tree]. Gabriel is called upon by Allah to descend each Laylat al-Qadr, with
the angels who inhabit the Lote Tree. Each angel is given mercy and compassion
to pass on to the believers. The angels descend with Gabriel on Laylat al-Qadr
when the sun sets. On Laylat al-Qadr, the angels are found everywhere either prostrating
or standing, making supplication for the believing men and believing women. But
they do not go where there is a church, a synagogue, places of fire-worship, an
idol, a village rubbish dump, a house in which there is a drunkard, a place in
which there is an intoxicant, a house in which an idol has been set up, a house
in which there is a hanging bell, a lavatory or a place in which there is household
rubbish. They spend their night there, making supplication for the believing men
and the believing women and Gabriel shakes the hand of each and every believer.
The mark of this is that the believer’s skin shivers; his heart becomes tender
and his eyes water. For verily this is from the handshake of Gabriel. Whomsoever
says on Laylat al-Qadr, ‘There is no god but Allah,’ three times, Allah will forgive
him with one [tr: utterance], and He will save him from the Fire with another,
and admit him into Paradise with another. Those
listening to him asked, ‘O Abu Ishaq, when it is said in truth?’ Ka‘b al-Ahbar
said: ‘Is
he who says, ‘There is no god but Allah,’ on Laylat al-Qadr, other than truthful?
By Him in whose Hand my soul is, indeed Laylat al-Qadr is upon the disbeliever
and the hypocrite as if it were a mountain on his back. The
angels continue in this way, until daybreak. The first to ascend is Gabriel, who
ascends until he is in front of the uppermost horizon. He then spreads out his
wings. He has two green wings which he does not spread out except in that hour;
the rays of the sun diminish. Gabriel then calls angel upon angel and ascends.
The light of the angels and the light of the two wings of Gabriel combine together;
the sun remains bewildered that day. Gabriel and those with him are made to stand
between the earth and the heavens of this world in supplication, seeking mercy
and forgiveness for the believing men and the believing women and for the one
who fasted Ramadan with belief, seeking reward. And Gabriel makes supplication
for the one who tells himself that if he lives until the next Ramadan, he will
fast Ramadan for Allah. When
the evening comes, the angels enter into the heaven of this world and sit in circle
upon circle, gathering with the angels of the heaven of this world. They ask them
concerning man after man and woman after woman. They talk about them until they
say, ‘What has so-and-so done and how have you found him this year?’ They say,
‘We found so-and-so last year, in this night devoting himself in worship, but
we find him this year, in innovation. We found so-and-so in innovation, but we
find him now in worship.’ They stop seeking forgiveness for the former and continue
to seek forgiveness for the latter. They say, ‘We found so-and-so and so-and-so
making the Remembrance of Allah, and we found so-and-so bowing, and so-and-so
in prostration, and we found so-and-so reciting the Book of Allah.’ Their
day and night continue in this manner until they ascend to the second heaven.
In each heaven they spend a day and a night, until they stop at their place at
the Lote Tree. The Lote Tree says to them, ‘O my inhabitants, tell me about the
people and name them to me, for verily I have upon you a right, and I love him
who loves Allah.’ They enumerate and give accounts of men and women by their names
and the names of their fathers. Paradise draws near to the Lote Tree saying, ‘Inform
me of what your inhabitants from amongst the angels, have informed you of.’ Paradise
then says, ‘May the Mercy of Allah be upon so-and-so man and so-and-so woman.
O Allah, hasten them unto me.’ Gabriel, who reaches his place [tr: at the Lote
Tree] before the rest of the angels, is inspired by Allah to say, ‘I found so-and-so
in prostration so forgive him.’ And he will be forgiven. Gabriel hears the carriers
of the Throne saying, ‘May the Mercy of Allah be upon so-and-so man and upon so-and-so
woman, and may His forgiveness be upon so-and-so.’ Gabriel says, ‘O Lord, I found
Your servant named so-and-so, which I found last year upon the sunnah and in worship,
but I found him this year, innovating a new act, and he has turned back on that
which You have commanded him with.’ Then Allah says, ‘O Gabriel, if he makes repentance
three hours before death, I will forgive him.’ Then Gabriel says, ‘Praise be to
You, my god. You are more merciful than all of Your creation and You are more
merciful with Your servants than Your servants are with themselves.’ Then the
Throne, that which is around it and the veils, tremble. The heavens and that which
is in them say, ‘Praise be unto Allah, the Most Merciful.’ Whomsoever
fasts the month of Ramadan, telling himself that when he breaks fast after Ramadan,
he will not disobey Allah, will enter Paradise with neither questioning nor account.
(Tafsir Ibn Kathir, by Hafiz Ibn Kathir, surat
al-Qadr) Imam
Fakhr al-Din al-Razi writes concerning the word of Allah Most High, ‘Therein,
angels and the Spirit descend by the leave of their Lord,’ that from this, it
is known that the angels, including Gabriel, seek the permission of Allah Most
High, to descend to the Earth. On being granted permission, they descend from
the heavens. From this, it is proved that the angels long to meet the ummah of
the Prophet
(Allah bless him and give him peace). When they are granted permission they descend
in large numbers. A question is raised, as to why they would long to meet the
likes of us, sinful people. When the angels read the Preserved Tablet, they read
about the good deeds of the Muslims, but our bad deeds are hidden from them.
(al-Tafsir al-Kabir by Imam Fakhr al-Din al-Razi,
under surat al-Qadr) At
this time, the angels uncontrollably sing praises of Him who has made the good
deeds apparent, and has hidden the bad deeds. At this, the angels know of the
greatness of this ummah and they long to meet the servants from amongst them.
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17)
Knowledge of Laylat al-Qadr
Allah
Most High has hidden the true knowledge of Laylat al-Qadr so that people would
go in search of this blessed night and spend as much time as possible in His worship.
If precise knowledge of this night were disclosed, people would strive for more
worship on a single night alone. Another reason could be that if this night were
to be disclosed, the one disobedient to Allah Most High would receive a greater
punishment for persisting in the act of disobedience even on Laylat al-Qadr. Hafiz
al-‘Asqalani mentioned forty-five reports concerning the date of Laylat al-Qadr,
with evidences, from amongst the Companions (Allah be well pleased with them all),
those who studied under the Companions (tabi‘in), those who studied under the
tabi‘in (tabi‘ al-Tabi‘in), and the scholars of the biography (sirah) of the Prophet
(Allah bless him and give him peace). May Allah be well pleased with one and all
of them. Due to the length of these accounts, they cannot be mentioned here. There
is some disagreement, both amongst the companions and the scholars of the ummah
concerning the exact night of Laylat al-Qadr. It is believed by some that this
night is on the twenty-seventh of Ramadan, and this is the most common view. Imam
Abu Hanifah has said that the night changes each Ramadan. Qadi Abu Yusuf has said
that Laylat al-Qadr can be in any one of the nights of the year. Imam al-Shafi‘i
has said that this night is found in the first night of the last ten days of Ramadan.
Imam Malik and Imam Ahmad have said that this night is in the last ten days of
Ramadan. And so on and so forth. (Fath
al-Bari by Hafiz al-‘Asqalani, chapter on Laylat al-Qadr)
The
Prophet
(Allah bless him and give him peace) was given knowledge of exact night of Laylat
al-Qadr as illustrated in the hadith narrated by ‘Ubada Ibn al-Samit and recorded
by Imam al-Bukhari (see above). Imam
al-Bukhari records a narration of Abu Salamah where he mentions that the Prophet
(Allah bless him and give him peace) said that he had been shown Laylat al-Qadr,
but he had been made to forget its date. The Prophet
(Allah bless him and give him peace) then said that it is in the odd nights of
the last ten. (Sahih
al-Bukhari by Imam al-Bukhari, chapter on Fada’il laylat al-Qadr) Hafiz
al-‘Asqalani mentions that Ibn ‘Uyaynah said that the knowledge of Laylat al-Qadr
was known by the Prophet
(Allah bless him and give him peace) and that its knowledge was only removed for
that year alone. (Fath
al-Bari by Hafiz al-‘Asqalani, chapter on Fada’il laylat al-Qadr)
One
can conclude that the Prophet
(Allah bless him and give him peace) had knowledge of Laylat al-Qadr, but it was
removed for a single year alone, and then returned the following year. And Allah
knows best. back
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18)
Witnessing Laylat al-Qadr
Hafiz
al-‘Asqalani writes concerning Laylat al-Qadr: It
is said that one sees all things in prostration, that there is radiant light in
every place even in dark areas and that one hears the Salams or speech of the
angels. It is also said that its mark is that the supplication of the one who
has witnessed it, is accepted. Imam al-Tabari has noted that all of the above
are not necessary, and that it is not a condition that one sees or hears anything,
for it to have taken place. (Fath
al-Bari by Hafiz al-‘Asqalani, chapter on Fada’il laylat al-Qadr. See also Nayl
al-Awtar by Qadi al-Shawkani, chapter on Fada’il laylat al-Qadr) Imam
Badr al-Din al-‘Ayni has mentioned that Imam al-Tabari has heard this from a whole
community of people. Even
today we hear of such accounts displaying the Omnipotent Power of Allah Most High.
The author has personally heard an account from a brother in Ealing, London. During
Ramadan, the family were busy in the worship of Allah Most High, and one from
amongst them went to get a drink from the kitchen. Upon opening the tap, milk
began to flow. Others were called to witness this great event, and they drank
from the sweet milk. They thanked and praised Allah Most High for the blessing
they had received. This demonstrates that Allah Most High chooses whom He wills
from His servants, to display Laylat al-Qadr. back
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19)
The Zakat of ‘Eid al-Fitr
Abdullah
bin ‘Umar (Allah be well pleased with them both) narrated that the Messenger of
Allah
(Allah bless him and give him peace) made the zakat al-Fitr as a sa‘ [tr: a unit
of measure] of dates or a sa‘ of barley, obligatory upon the slave and freeman,
male and female, young and old from among the Muslims. And he (Allah bless him
and give him peace) commanded for it to be given before leaving for the prayer.
(Bukhari
and Muslim) Ibn
‘Abbas (Allah be well pleased with him) narrated that the Messenger of Allah
(Allah bless him and give him peace) made the zakat al-Fitr obligatory as a purification
of the fast from empty and obscene talk and as food for the poor. (Abu
Dawud) ***
The zakat of ‘Eid al-Fitr is required (wajib) from everyone upon whom the zakat
is obligatory. Someone obligated to pay the zakat of ‘Eid al-Fitr must also pay
it for every person he is obliged to support, such as his wife and family. Those
who are not obliged to fast must still give the zakat of ‘Eid al-Fitr, even if
they have not fasted. It is recommended to give the zakat of ‘Eid al-Fitr before
performing the ‘Eid prayer. For
Muslims living in the west, it is best to give the zakat of ‘Eid al-Fitr at the
beginning of Ramadan. The reason being, that charitable organisations must be
given time to make arrangements for the funds to be distributed to the needy,
in time for the ‘Eid celebrations. back
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20)
The Day of ‘Eid al-Fitr
Anas
(Allah be well pleased with him) narrated that the Messenger of Allah
(Allah bless him and give him peace) said: When
the day of their ‘Eid appears, meaning the day of their breaking fast, Allah is
proud of them, before His angels and says, ‘O My angels, what is the reward of
the servant who has fully accomplished his work?’ They say, ‘O our Lord, his reward
is that he is paid his wage in full.’ He says, ‘My angels, My male servants and
My female servants have done what I have made obligatory upon them, then they
came out hastening to supplication. By My Honour, Greatness, Generosity, Exalted
Position and Sublime Nature of My Rank, I will surely respond to them.’ Then He
says, ‘Return. I have forgiven you and changed your sins into virtues.’ Then they
return forgiven. (Bayhaqi)
***
The performance of the ‘Eid prayer is required (wajib) from those whom the Jum‘ah
prayer is required. The
following are recommended before offering the ‘Eid prayer: 1)
trimming one’s hair;
2) cutting one’s nails;
3) performing the purificatory
bath (ghusl);
4) wearing perfume;
5) dressing in one’s best clothes;
6)
giving the zakat of ‘Eid al-Fitr;
7) eating something sweet, for example an
odd number of dates;
8) coming early after the dawn prayer on foot;
9)
returning home by a different route than one came;
10) and being joyful and
showing happiness with one another.
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21)
Description of The Prayer on ‘Eid al-Fitr
Before
the actual ‘Eid prayer, it is customary for the imam to make a translation of
that which will be included in the two sermons following the ‘Eid prayer. The
‘Eid prayer consists of two rak‘ahs. One starts by making the intention to offer
the prayer as a wajib prayer, then one must make the opening takbir, raising one’s
hands to the level of the ears. The thana’ should then be read with the hands
below the navel. Then three takbirs will be made. One must raise one’s hands to
the level of the ears each time. After each of these takbirs, one’s arms should
be placed at one’s sides, except the third, after which one places them below
the navel. The Fatihah is then recited followed by another surah. The prayer continues
like an ordinary two rak‘ah prayer, until the surah following al-Fatihah is recited
in the second rak‘ah. After this surah, one must make three more takbirs, each
time raising one’s hands to the level of the ears, then leaving one’s hands at
one’s sides. Then after another takbir, one should move into the ruku‘ position.
The prayer continues until the final Salams like an ordinary two rak‘ah prayer.
After the two rak‘ahs are completed, the imam gives two sermons (khutbah) like
those of Friday prayer. One must listen to the sermons attentively. One
should not offer any non-obligatory prayers between the dawn prayer (fajr) and
the ‘Eid prayer. If one cannot join the ‘Eid prayer, but wishes to offer salat
al-Duha, one should do so after the ‘Eid prayer has been offered. If one has missed
the ‘Eid prayer, one should offer four rak‘ahs for salat al-Duha. If one has missed
any of the takbirs of the first rak‘ah, one should join the prayer, make them
up by oneself, then continues the prayer with the imam. If one has missed any
rak‘ahs, but still joined the prayer, one must make them up after, making the
takbirs in the correct places. back
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22)
The Mysteries of Fasting
A
Muslim who keeps the fast intends to please Allah Most High and approach Him by
its means. Also, one seeks the Forgiveness of Allah Most High. Fasting has many
benefits, some of which can be seen clearly, others are hidden. One can receive
benefit, both in this world and the next, from one’s fasting. The
following summary, contains some points which Imam al-Ghazali (Allah be well pleased
with him) mentions in his book al-Ihya’: 1)
When one fasts; eating, drinking and sleeping with one’s wife is not permitted,
resulting in an increase in one’s spiritual strength, as the physical strength
is diminished.
2) When one refrains from eating, drinking, sleeping with one’s
wife and from committing acts of disobedience to Allah Most High, one purifies
one’s worship making it like that of the angels. Refraining from the desires of
this world in this way, is not found in any other form of worship, making fasting
unique.
3) When one is hungry or thirsty and faces difficulty, one is trained
to have patience with what Allah Most High has ordained for one (rida’ bi qada’
Allah).
4) When one is hungry or thirsty one can feel empathy for those who
constantly suffer the pangs of hunger and thirst, due to their poverty and the
like.
5) Hunger and thirst prevents one from committing acts of disobedience
to Allah Most High.
6) Hunger and thirst kills pride and arrogance as one is
reminded of how much one can eat, so as to be considerate of others.
7) Fasting
increases one’s understanding and intelligence.
8) The equality of all Muslims
before Allah Most high is shown to us, as each and every Muslim must fast, irrespective
of whether one is rich or poor.
9) Waking early, before dawn for the pre-dawn
meal, and breaking one’s fast promptly after sunset makes one more punctual. (Ihya’
‘Ulum al-Din, by Imam Abu Hamid al-Ghazali, chapter on ‘The Mysteries of Fasting)
The
reason as to why one must fast is not due to the aforementioned benefits, but
rather the only true and real reason is because fasting is the Divine Command
of Allah Most High. One obeys the Command of Allah Most High to seek His Divine
Pleasure (rida’). The sincere Muslim intends fasting as a form of worship and
as a means of drawing nearer to Allah Most High. Whether or not the wisdom of
a Divine Command, can be seen, has no effect on his willingness to worship his
Lord with sincerity and Ikhlas. back
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23)
Epilogue
This
is the end of the work entitled, ‘The Rulings of Ramadan’. I pray that this work
is of benefit to the reader, giving an increase in taqwa and knowledge to act
upon and worship Allah Mighty and Majestic, correctly. I ask you to pray for this
needy slave of Allah Mighty and Majestic and servant of the ummah of the Best
of Creation. May Allah shower His blessings upon His Chosen One, his family and
companions. The good of all that has been stated is from Allah Most High alone,
and the errors are from myself, the author. I ask you to pray for my forgiveness
and steadfastness in the Din. May Allah Most High grant us success in learning
knowledge for His sake, and practising it for His sake. May Allah Most High grant
us the perfections of faith, and the ability to stay in the company of His righteous
servants. And all praise is due unto Allah, Lord of the Worlds, and He alone grants
success. back
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