Time Is Moving Fast! The first ten days of the month of Ramadhaan have now passed. Listen to this much needed advice by Shaykh Saalih al-Uthaymeen.
May Allah aid us in carrying out righteous actions in what remains.
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Shaykh Sālih al-Fawzān said,
Allāh has specified Ramadhān for the performance of a pillar (fasting) from the pillars of Islām. This is sufficient to show us the nobility and virtue of this month.
This is a tremendous virtue, this time was designated for the revelation of the greatest book (the Qur’ān) from the books of Allāh.
A benefit taken from this is that the recitation of the Qur’ān during this month has a greater virtue than any other month. Even though it is desirable for the Muslim to be plentiful in recitation of the Qur’ān in every month, however in this month, the month which the Qur’ān was revealed in, the month wherein Jibreel (alayhis salām) would come and review the Qur’ān with the Prophet (sallallāhu alaihi wa salam), this month has tremendous virtue in reciting the Qur’ān.
All year round the reward for one letter is ten rewards, however during Ramadhān this is multiplied.
This month has within it, a night which is better than a thousand months. So whosoever prays and worships Allāh upon this night, seeking his reward, then he will be rewarded with the equivalent of 1000 months. And if we calculated this in years it is more than 80 years, all of that time being as if a person was in the worship and obedience of Allāh.
From the virtues and excellent qualities of this month, is that righteous deeds are multiplied in reward many times over, more than in any other month, this is due to the nobility of this month.
Allāh specified this month with the establishment of the Tarāwīh prayer -which is prayed in congregation in the masājid – and this does not take place in any other month. This shows us Ramadhān’s virtue and great status with Allāh.
During Ramadhān the gates to Jannah are opened to accept righteous actions and their performers, whilst the gates of the fire are closed and disobedience and sinning becomes less during this month.
Allāh restrains the devils from the believers during this month, therefore, they do not cause corruption to their worship, because of this you will find the people striving upon acts of worship, even those who are normally lazy and negligent throughout the rest of the year. You will see them striving upon acts of worship during Ramadhān, this is something clear (and well known).
This is because the devils are shackled away from the people of ēmān. As for the disbelievers and hypocrites, then indeed the shayātīn have authority over them in Ramadhān and other than it.
We ask Allāh (Mighty and Majestic) to bless us all, with the good and blessings of Ramadhān, and to make us all from those who take benefit from its virtues and rewards, and we ask that we are not prevented from its virtues and rewards, nor are we prevented from performing righteous actions in this month or other then it.
Abridged and Paraphrased from Shaykh Fawzāns Majālis Shahr Ramadhān al-Mubārak pgs 8-11
The Imam ‘Abdul ‘Aziz ibn Baz said:
This is a sought-after affair in all the prayers; in taraaweeh and in the (five daily) compulsory prayers, due to his statement (sallallahu alaihi wa salam),
Whoever of you leads the people (in prayer), then lighten it, for indeed amongst them are the weak and the young and those with needs. (Bukhari & Muslim).
Hence, the imam considers those being led in prayer and is gentle with them regarding the taraaweeh (in general) and during the last ten nights. This is because people are not all the same (in ability, strength and eeman), people differ, therefore it is a must for the imam to consider their situation, and to encourage them to come and to attend; when he lengthens (the prayer) it becomes difficult upon them and they become averse from attending.
So, it is a must for him to consider that which will be a means of encouragement for them to attend, and make them desirous of attending the prayer, even if this is by shortening and not lengthening.
A prayer wherein the people have khushoo and are at peace during it; even if short is better than a prayer which causes the lack of khushoo and causes annoyance, and negligence.
Majmoo’ Fataawa wa Maqaalat Mutanawiyya – Shaykh b. Baz Vol.11 Pgs. 336-337
Shaykh Salih al-Fawzaan was asked:
If someone travels, O Shaykh, during the month of Ramadhaan for a holiday, is it allowed for him to break his fast? And What are the conditions of a journey that make breaking the fast permissible? May Allah bless you.
Watch the full video for the answer of the Shaykh!
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Fasting is beloved to Allāh, due to this it is compulsory upon the fasting person to rectify his intention, making his fasting sincerely for Allāh. And he should intend to draw closer to Allāh, with his fasting, whilst being patient with any difficulties he finds in fasting, because fasting is an act of obedience to Allāh. Therefore, upon him is to purify his intention and to be patient.
He should then also know, that fasting isn’t merely refraining from food and drink; rather it is also refraining from everything Allāh has prohibited. He protects his hearing and tongue from that which is prohibited, such as backbiting; slandering and listening to music. And he protects his sight from looking at those things which are prohibited for him. These affairs are prohibited throughout the year, but even more so for the fasting person.
It could be the case that a fasting persons hunger is severe upon him, as is his thirst and tiredness, but he has no reward with Allāh. This is because of his tongue, speaking with that which is prohibited. His eyes looking at that which is prohibited. And his ears listening to that which is prohibited. This person in reality, he didn’t fast (in the complete sense), he merely left off food and drink.
Fasting is a tremendous act of worship, if someone fasts, then indeed he should stay far away from everything which is unsuitable and unbefitting.
A fasting person is similar to the one performing hajj or umrah, they have to leave off some affairs which are permissible. For example eating and drinking in their origin are permissible. However whilst fasting, he abstains from them. And likewise he must stay away from those affairs which are impermissible, whilst fasting and at all other times, but the issue becomes even more severe whilst fasting.
Hence, it is obligatory upon the fasting person to take care of his fast from everything which will affect it negatively.
Abridged and Paraphrased from Shaykh Sālih al-Fawzān’s, Majālis Shahr Ramadhan al-Mubārak pgs 14-16
Shaykh Salih al-Fawzaan was asked:
[What is the ruling on] those who get back late, around 12:30am, from their friends at social gatherings, then they have some sahoor, sleep and miss fajr?
Watch the full video for the answer of the Shaykh!
www.salaficentre.com
www.learnaboutislam.co.uk
Shaykh Salih al-Fawzaan was asked:
[What is the ruling on] those who get back late, around 12:30am, from their friends at social gatherings, then they have some sahoor, sleep and miss fajr?
Watch the full video for the answer of the Shaykh!
www.salaficentre.com
www.learnaboutislam.co.uk
{ لَعَلَّكُمْ تَتَّقُونَ }
That you may become al-Muttaqūn [the pious and righteous persons who fear Allah much (abstain from all kinds of sins and evil deeds which He has forbidden) and love Allah much (perform all kinds of good deeds which He has ordained)]. Al-Baqarah: 183
Verily, fasting is from the greatest causes (of attaining) taqwa, because (fasting has within it) obeying the commands of Allah and staying away from his prohibitions.
Taysīr al-Karīm ar-Rahmān fī Tafsīr Kalām al-Mannān (Dār ibn al-Jawzī) pg. 84
The wisdom behind fasting is not that a person merely prevents himself from the grace of Allāh (‘azza wa jal), such as food, drink and sexual relations; however the wisdom behind fasting is something greater than that, it is (that you attain) the taqwa of Allāh, as Allāh (tabāraka wa ta’āla) said when he mentioned the obligation of fasting
[البقرة:183] { لَعَلَّكُمْ تَتَّقُونَ }
That you may become al-Muttaqūn [the pious and righteous persons who fear Allah much (abstain from all kinds of sins and evil deeds which He has forbidden) and love Allah much (perform all kinds of good deeds which He has ordained)]. Al-Baqarah: 183
At-Talīq ‘ala Risālah Haqīqah as-Siyām pgs. 12-13
The taqwa of Allāh is to obey Him, adhere to His commandments and abstain from His prohibitions.
The meaning of taqwa, is that the servant places a barrier between him and between that which he fears. And the taqwa of a servant in relation to his Lord, is that he places between him and his Lord a barrier that protects him from that which he is scared of, from Allah’s anger, displeasure and punishment.
And that is not achieved except by the performance of acts of obedience and refraining from acts of disobedience.
http://al-badr.net/muqolat/2515