Day Seven: Categories of People in Fasting (Part 2 of 3)

My brothers: We spoke last time about five categories of people in fasting and the rulings concerning them, we will talk about more categories.

Sixth: The Traveler

The traveling person if they do not travel just so they don’t have to fast. If your intention to travel is just so that you don’t have to fast, then it obligatory for you to fast, and haram for you to break the fast. If on the other hand you are traveling for a reason, then you have the choice between fasting and not fasting for the duration of your travels. As Allah says, “And whoever is sick or traveling, then they may fast on different days. Allah wants to make things easy for you, and not make them hard.” In the Saheehayn on Anis bin Malik (RA) that he said, “We used to travel with the Prophet and neither did the fasting persons criticize those who were not fasting, nor did those who were not fasting criticize the fasting ones.” Said al Khudhri (RA) said, “We saw that whoever had the strength fasted indeed that is good, and whoever couldn’t fast ate, and indeed that is good.” (Muslim)

It is more preferred for the traveler to do whatever is easier, whether it be fasting or eating. If there isn’t a major hardship, then it is better to fast. As was reported by Abu Darda (RA), “We journeyed with the Prophet (SAW) during Ramadhan when it was an extremely hot (season). Some of us shaded ourselves with our hands, because of the extreme heat. No one was fasting among us except the Prophet and Abdullah bin Abi Rawahah. The Prophet broke his fast in consideration for his companions when he knew that the fast was getting the best of the companions and bringing on them an unnecessary hardship.” (Muslim)

In another hadith reported by Jabir Bin Abdullah (RA): “When the Prophet (SAW) journeyed to Makkah, in the year of victory, he fasted until he reached a place known as Kara’ah Al-Ghamim. He was informed that the companions who were fasting were having difficulty with the fast. So, they were waiting to see what he would do. The Prophet (SAW) then requested a goblet full with water after ‘Asr prayer and drank it while everyone was looking.” (Muslim)

If fasting becomes an extreme hardship, then it is best not to fast. In the previous hadith reported by Jabir (RA), when the Prophet broke this fast because of the difficulty of the believers, he was told that some people insisted on fasting. The Prophet (SAW) said, “they are rebels, they are rebels.” (Muslim)

In the Saheehayn on Jabir as well, he said, “During one of the Prophet’s journeys, he saw a heavy crowd around a man who was being shaded. The Prophet (SAW) inquired, `What is this?‘ They said `He is fasting.’ The Prophet (SAW), said: `It is not righteousness to fast during a journey.‘”

If the traveler feels the hardship during the day, then it is permissible to break the fast as long as they left the city. Because the Prophet (SAW) and the people all fasted until they reached a different city (Kara’ah Al-Ghamim), so when the journey became difficult, he ate, and so did the people.

If the traveler reaches his town during the day and he wasn’t fasting, then his fast will not be accepted if he started. Because, he wasn’t fasting in the beginning of the day, and fasting must be started before Fajr. But, does he have to stop eating for the rest of the day? The

scholars have differed in this matter. Some have said, “It is obligatory for him to fast the rest of the day out of respect for the time (zaman).”

Some of the scholars say that they are not obliged to fast the rest of the day because it will not be of benefit to them. Ibn Masood (RA) said, “Whoever ate during the begging of day then should eat the rest of the day.” Meaning, if you had an excuse not to fast earlier on during the day, then it is permissible to eat the rest of the day. And this is from the school of Malik, and As-Shafi’e, as well as been related on the authority of Imam Ahmad.

Seventh: The Sick

The person who is sick and they are divided into three categories.

1) The sick person who the fast doesn’t cause hardship for them, nor does it harm them. Then it is obligatory for them to fast, because they do not have an excuse.

2) The sick person who the fast becomes a difficulty on them, but it doesn’t harm them. This person should eat according to the ayah “Whoever amongst you is sick or traveling…” It is disliked for this person to fast, because he is not taking the clearance (rukhsa) from Allah, and they are hurting themselves.

3) The sick person whom it will harm them. It is obligatory for this person to eat. As Allah says, “And make not your own hands contribute to your destruction.” And as the Prophet (SAW) said, “Indeed your body has rights over you.” (Bukhari)

If someone gets sick during the day while they are fasting, then they make break their fast. Also if someone is feeling better and they decide to fast during the day, then this will not count because fasting starts after Fajr. Should this person continue to fast the rest of the day? There is a difference amongst the scholars concerning which we spoke about earlier with the traveler.

If a sick person finds out that fasting will make their condition worse, or will delay their healing, then they are allowed to eat. They can make up the days when they are better, and if their condition will never improve, then they have to feed a poor person just like we discussed in the fifth category.

Day Six: Categories of People in Fasting (Part 1 of 3)

We have preceded in the third majlis that in the beginning the obligation of fasting was in two stages. Then the later ruling remained and the people were divided into ten categories:

First: The Muslim

The Muslim, of age, sane and able to fast, resident, free from any prevention from fasting, then fasting in its correct time in Ramadhan is obligatory for him. This is from the evidence of the Qur’an, Sunnah, and consensus of the Muslims. Allah says, “The month of Ramadhan was revealed in it the Qur’an…” and the Prophet (SAW) said, “If you see the new moon then fast” (Agreed upon) And the Muslims have agreed on the obligation for this person to fast. As for the kafir, then fasting is not obligatory for him, nor is it accepted, because he is not fit for worship. If he accepts Islam during Ramadhan, then he does not have to make up the days missed, due to the ayah “Say to the disbelievers if they stop then they will be forgiven for whatever preceded.” And if he becomes Muslim during the day in Ramadhan, he must stop eating the rest of the day, because it became obligatory on him to fast when he became Muslim, and he doesn’t have to make up the day, because it wasn’t obligatory on him to fast when the day began.

Second: The Children

A child, and it is not obligatory on them to fast until they reach puberty due to the hadeeth, “The pen is lifted from three, the sleeping person till he wakes, the child until they grow, and the insane person until he comes back to his senses.” (Ahmad, Abu Dawood, An-Nisai and Al-Hakim declared it Saheeh) But his guardian should order him to fast if the child is able, so that he will be used to it when he reaches puberty. The Sahaba used to make their children fast while they were young, and take them to the masjid, and have for them a toy made of wool, and if the child would cry from hunger, then they would give the child the toy to play with.

And many parents are heedless of this matter today, and they don’t order their children to fast. Rather some parents prevent their child from fasting even thought the child want to fast, thinking that they are being merciful to them. The reality is true mercy to their children is to raise them on the rites of Islam, and with a proper education. So whoever prevents them from that or is negligent, then he is an oppressor to them and to himself. But if the child fasts, and the parents see they are harmed by it, then they should prevent them.

Male Puberty

The male reaches puberty if one of the following three occurs:

1) Releasing sperm, either from a wet dream or something else, due to the ayah, “And if the children from you reach al-hulm (puberty)“, and the hadeeth, “Ghusl on Friday is wajib for every muhtalim” (Agreed upon).

2) Growth of pubic hair, from the saying of Atiya alQuraidhi, “We were presented to the Prophet on the day of Quraydha, so whoever was muhtalim or had pubic hair, was killed, and if not he was spared.” (Ahmad, Nisaee, and its Saheeh)

3) Reaching 15 years old, due to the saying of Abdullah bin Umar, “I came to the Prophet on the day of Uhud, and I was 14, and he did not allow me to fight.” Al-Bayhaqi and Ibn Hibban in his Saheeh added with an authentic chain, “and he did not think that I reached puberty, and I came to him on the day of Khandaq, and I was 15 and he allowed me to fight.” Bayhaqi and Ibn Hibban added with a Saheeh chain, “he considered me as mature.” (Narrated by the Group) Ibn Nafi’ said, “We told this hadeeth to the khalifa, Umar bin Abdil-Aziz, then he said, “this is the limit between the child and the adult.” And he told his workers to give from the wealth whoever reached 15.” (Bukhari)

Female Puberty:

And females attain puberty the same way as the male, with the addition of menstruation. So when a girl menstruates then she is mature, so she is held responsible even if she didn’t reach ten years old.

Their Ruling:

And if a child reaches puberty during the day in Ramadhan, if he is fasting already then he should continue, and if he was not fasting he should not eat the rest of the day, because he has become an adult who is obliged to fast. And he does not have to make up the day because he didn’t fulfill the condition of fasting at the beginning of the day.

Third: The Insane

An insane person, someone who has lost hid mind. Fasting is not due on him because of the hadeeth, “The pen is lifted from three…” And his fasting is not correct, because he doesn’t have the ability to comprehend the worship he is doing, or to make an intention for it, and worship is not accepted without intention. This is known from the hadeeth, “Actions are by intentions…” So if he is insane sometimes, and sometimes his senses return to him, then he only has to fast when he is sane.

And if he goes insande during the day, then his fast is still valid, just like if a person became sick during the day, because he intended to fast when he was sane with a correct intention, and there is no evidence of the invalidity of his fasting especially if he knows that he loses his senses at a specific time. And he does not have to make up the days that he was insane. And if he recovers during the day, then has to stop eating that day, and he does not have to make it up, just like child who reaches puberty, or the kafir who becomes Muslim.

Fourth: The Senile

The senile who has become delirious and senseless, and lost the ability to judge, then he is not obligated to fast, and he does not have to deed others, because he is no longer responsible due to the loss of his senses, so he is like a young child. But if he has senses sometimes, and is senile sometimes, then he only has to fast in the first case, and the same applies to prayer.

Fifth: The Weak

The weak person incapable of fasting, and his condition will never improve, like an old person, or a terminally ill person, i.e. cancer, then he does not have to fast as he is not able, and Allah says, “Fear Allah as much as you are able” and “Allah does not place a burden on

someone that they cannot bear” But he instead of fasting, has to feed a poor person for each day, because Allah made feeding a poor person equal to fasting when there was a choice between the two, when fasting was first obligated. Then it was specified that feeding replaced fasting for the weak person and it equaled it.

Day Five: From the Merits of Reciting Qur’an and its Types

My Brothers: Allah (SWT) says, “Those who rehearse the Book of Allah, establish regular Prayer, and spend (in Charity) out of what We have provided for them, secretly and openly, hope for a commerce that will never fail.”

There are two ways to recite the Book of Allah:

The first is by believing what you read, following its rulings, doing what it commands, and staying away from what it forbids. We will talk about this in another sitting inshallah.

The second way is just vocalization. This is also known as Qira’a (recitation). There have been many texts that talk about the virtues of this type, whether it be reciting the Qur’an, surahs, or just ayahs. Utman Ibn Affan narrates that the Prophet (SAW) said, “The best of you is who learns the Qur’an and teaches it.” (Bukhari) In the Saheehayn on ‘Aisha (RA) that the Prophet (SAW) said, “A person who recites the Qur’an, and reads it fluently, will be in the company of the obedient and noble angels, and he who reads the Qur’an haltingly and with difficulty will have a double recompense.“

In the Saheehayn as well on the authority of Abu Musa Al Ashari (RA) that the Prophet (SAW) said, “The example of a believer, who recites the Qur’an and acts on it, is like an orange (utrujjah) which tastes nice and smells nice. And the example of the believer who does not recite the Qur’an but acts on it is like a date that tastes sweet but has no smell.” In Saheeh Muslim on the authority of Amama (RA) that the Prophet (SAW) said, “Recite the Qur’an for it will come n the Day of Judgment as an intercession for it’s companion.” Also in Saheeh Muslim on the authority of Aqbah bin ‘Amir (RA) that the Prophet (SAW) said, “Would one of you not go to the Masjid and learn or recite two verses from the Book of Allah, the Mighty and the Majestic. That would be better for him than two she-camels. And three verses would be better for him than three she-camels. And four verses would be better than four she-camels, and whatever their number may be of camels.”

In Saheeh Muslim as well on the authority of Abu Hurayrah that the Prophet (SAW) said, “No people meet in the house of Allah reciting Qur’an and teaching it to each other, but the angels surround them, mercy covers them, tranquility descends on them, and Allah mentions them to those who are with Him.” The Prophet (SAW) also said, “Maintain the Qur’an. For verily, by He in Whose Hand Muhammad’s soul is in, it (the Qur’an) is more intense in escaping (memory) than a camel from its rein.” (Agreed upon)

He (SAW) also said, “None of you should say, ‘I forgot such-and-such an ayah.’ Rather he was made to forget.” (Muslim) On the authority of Abdullah Ibn Masood, that the Prophet (SAW) said, “Whoever reads a letter from the Book of Allah, he will have a reward, and this reward will be multiplied by ten. I am not saying that ‘Alif, Laam, Meem’ (a combination of letters frequently mentioned in the Holy Quran) is a letter, rather I am saying that ‘Alif’ is a letter, ‘Laam’ is a letter and ‘Meem’ is a letter.” (Tirmidhee)

Also on the authority of Ibn Masood that the Prophet (SAW) said, “This Qur’an is the Banquet of Allah. Learn as much as you can from His banquet. This Qur’an is the Rope of Allah, and it is the Clear Light and Useful Healing. It is a protection for the one who clings to it and a rescue for the one who follows it. It is not crooked and so puts things straight. It does not deviate so as to be blamed. Its wonders do not cease. It does not wear out with

much repetition. So recite it. Allah will reward you with ten good deeds for every letter of its recitation. I am not saying that ‘Alif, Laam, Meem’ (a combination of letters frequently mentioned in the Holy Quran) is a letter, rather I am saying that ‘Alif’ is a letter, ‘Laam’ is a letter and ‘Meem’ is a letter.” (Hakim)

My brothers: These are the benefits of reciting the Qur’an. These rewards are for those that anticipate it along with Allah’s pleasure. A big reward for an easy action and the loser is the one who lets this opportunity pass.

Reciting Specific Soorahs:

There are specific rewards for reciting certain surahs. In Saheeh Bukhari on the authority of Abu Saed bin al Mo’lee (RA) that the Prophet (SAW) said to him, “Surely I will teach you the greatest surah in the Qur’an (Fatiha).” The Fatiha is the seven-oft repeated verses of the Qur’an. From its greatness is that it is a pillar of prayer. A prayer is invalid without the Fatiha. As the Prophet (SAW), “No prayer is valid without the opening of the Qur’an.” (Agreed upon)

Some other surahs are Al-Baqarah and Ali-‘Imran. The Prophet (SAW) said, “Learn how to recite Surah Al-Baqarah for there is a blessing in it, and there is sorrow for abandoning it, and it is unbearable for the idle and that Al-Baqarah and Ali-‘Imran are like two flowers which will shade those who learned them by heart on the Day of Judgment, as if there were two large clouds or two flocks of birds.” (Muslim)

Abu Hurayrah narrates that the Prophet (SAW) said, “The house in which Al-Baqarah is recited will not be entered by the Shaytan.” (Muslim) That is because it contains ayatul-kursi as the Prophet (SAW) said, “Whoever recites ayatul kursi at night…then the Shaytan will not approach them until they wake.”

On the authority of Ibn ‘Abbas that Jibreel (AS) said to the Prophet (SAW), “This is a door in the heaven which has been opened today, and it has never been opened before today, and an angel has come down through it. This is an angel who has come down to the earth, and he never came down before today. He [that angel] gave the greeting of Salaam and said: ‘Rejoice, for you have been granted two lights which have not been given to any Prophet before you: the Opening (chapter) of the Book (chapter Al-Faatihah) and the closing verses of chapter Al-Baqarah. You will not read even one letter of them but you will be granted reward‘.” (Muslim)

Another specific surah is surah Ikhlaas (Qul huwAllaahu ahad). In the Saheehayn on the authority of Abu Sa’eed al Khudri, that the Prophet (SAW) said, “By He who my soul is in His hand, indeed it is equal to one third of the Qur’an.”

Also Al-Falaaq and An-Naas have virtues associated with them.

Strive To Complete The Qur’aan:

So strive much my brothers in reciting much Qur’an in this blessed month. Jibreel (AS) used to review the Qur’an with the Prophet (SAW) once every Ramadhan, except the year that the Prophet (SAW) passed away. In that year Jibreel (AS) reviewed with him twice to make it strong and firm. Our pious predecessors (RA) used to increase in reciting the Qur’an during Ramadhan.

Az-Zuhree used to say that when Ramadhan came it is just reciting of the Qur’an and feeding of the poor.

And Imam Malik (RA) used to stop his sittings of hadeeth and would only focus on the Qur’an.

Qatada (RA) used to constantly finish the Qur’an every seven nights, and during Ramadhan every three nights, and during the last ten days of Ramadhan, every night.

Ibrahim Anakhee used to finish it during Ramadhan every three nights, and in the last ten days every two nights.

And Al-Aswad (RA) used to recite it every two nights throughout the month.

Day Four: From the Rulings of Praying in Ramadhan

My brothers: Allah has made many different types of acts of worship obligatory upon us so that we may take a part from every type. So that we do not just fill up on only one act of worship and end up leaving that act. From these acts of worship, Allah has made some obligatory, which we are not permissible to have deficiencies in performing nor are we allowed to leave them. Allah has also made some acts nafl (supererogatory), from which we can attain getting closer to Allah, and completeness.

From this Allah has made the five daily prayers obligatory. They are five in action, and fifty in the scale. Allah has made the nafl prayers as a way to perfect the obligation, and to attain closeness to Allah. From these acts are the set nafl prayers, which are with the obligatory prayers. Two rak’ahs before Fajr, four before Dhuhr, and two after it, two after Maghrib, and two after ‘Isha. Then there is the night prayer which Allah talks about those whom perform them in the Qur’an by saying, “Those who spend the night in adoration of their Lord prostrate and standing” and by saying, “Who forsake their beds to cry unto their Lord in fear and hope, and spend of what we have bestowed on them. No soul knows what is kept hid for them of joy, as a reward for what they used to do.” The Prophet (SAW) said, “The best prayer after the obligatory ones is the prayer at night.” (Muslim) He (SAW) also said, “Oh people, Spread salaam, offer food generously, uphold the ties of kinship, stand in prayer at night when people are sleeping, and enter Paradise in peace.” (Graded Saheeh by Trimidhe and Al-Hakim)

From the night prayer, is the witr prayer. The least of it being just one rak’ah and the most being eleven rak’ahs, and you make it odd by having just one rak’ah by itself. As the Prophet (SAW) said, “Whoever wants to pray one rak’ah for witr, then they may.” (Abu Dawood and An-Nisaa’ee) Or you may make witr with three rak’ahs as the Prophet (SAW) said, “Whoever wants to pray three rak’ahs for witr, then they may.” (Abu Dawood and An-Nisaa’ee) If you wish, you may perform these rak’ahs with just one salaam as is narrated by At-Tahawee, that Umar bin Alkhataab (RA) used to make witr three rak’ahs without making tasleem except at the end. And if you prefer to pray three with a tasleem after the first two as is related by Bukhari that Abdullah Bin Umar used to make the after the first two rak’ahs then make tasleem again after the third even so that he would do something important between the two parts of the witr prayer. And it is possible to pray five rak’ahs without sitting or making tasleem except at the end. This is due to the statement of the Prophet (SAW), “Whoever wants to make witr five, then they may.” (Abu Dawood and An-Nisaa’ee) ‘Aisha (RA) said, “The Prophet (SAW) used to pray 13 rak’ahs at night, from those he would make the last 5 witr without sitting in them except at the end.æ (Agreed upon) Or He (SAW) would make seven rak’ahs witr and would perform them just like the five rak’ahs as stated by Umm Salama (RA), “The Prophet (SAW) used to make seven rak’ahs witr as well as five, he would not have a salaam or talk in between.” (Ahmad, Nisaee, Ibn Majaah)

The Prophet (SAW) would also make witr with nine and would sit at the end of the eighth rak’ah and make tashahud and dua, then he would get up and pray the ninth rak’ah and make tashahud at the end of it and then make tasleem. This is known because of the hadeeth narrated by ‘Aisha (RA) who said, “The Prophet (SAW) would pray 9 rak’ahs, not sitting except at the eight in which he would praise Allah and make dua, he wouldn’t make tasleem, then he would get up and pray the ninth in which he would praise Allah and make dua, then make tasleem.” (Ahmad and Muslim) He (SAW) would also pray 11 rak’ahs, and if he wished he would make tasleem after every two rak’ahs, and make the last rak’ah witr.

This is known from the hadeeth narrated by ‘Aisha (RA) in which she said, “The Prophet (SAW) used to pray in the time between ‘Isha and Fajr 11 rak’ahs, making tasleem after every two, and making witr with the last one.” (Al Jama’ah except Tirmidhee)

And if he wished, he (SAW) would pray four then four then three. As ‘Aisha (RA) said, “The Prophet (SAW) would pray four, and don’t ask about how perfect and lengthy they were, then he would pray four more, and don’t ask about how perfect and lengthy they were, then he would pray three.” (Agreed upon) The scholars of fiqh from the Hanabil and the Shafi’ee say that it is permissible to make witr 11 with one tashahud or with two, one in the second to last and one in the last rak’ah.

Praying during the night in Ramadhan has special benefits. The Prophet (SAW) said, “Whoever stands for prayer at night, with faith and anticipation of reward, he is forgiven for his past sins.” (Agreed upon) With faith means faith in Allah, and belief in being rewarded for his act. Anticipation means that they don’t do the act out of showing off, or out of expecting to get money. Taraweeh is the praying at night during Ramadhan with belief that you will be rewarded for the action. It is called taraweeh because the people used to make it long, and whenever they would reach four rak’ahs, then they would rest for a little.

The Prophet (SAW) was the first to make this prayer in congregation in the masjid, then he left it for fear of people thinking it was a fardh. As is stated in the Saheehayn, on ‘Aisha (RA) that the Prophet (SAW) prayed in the masjid one night with some people, then more people came, then on the third or fourth night even more people came, so he didn’t come out to them. Then he later said, “I saw what you were doing, and nothing stopped me from coming to you except the fear of this becoming an obligation on you.” This was during Ramadhan.

Abu Dhar (RA) said, “We fasted with the Prophet (SAW) and he didn’t lead us in prayer until there were just seven days left in the month, so he lead us in prayer until the last third of the night, then he didn’t lead us the following day, then he lead us up until just until half of the night. So we said, “O messenger of Allah, why didn’t you pray the entire night?” He said, “Whoever prays with the Imam until the Imam is finished, then they get rewarded for praying the whole night.”“ (Narrated with a Saheeh chain)

The pious predecessors have disagreed about the number of rak’ah that should be performed for taraweeh and witr. Some said 41, some said 30, some said 29, some said 23, some said 19, some said 13, some said 11, and other than this was said as well. The strongest of them is 11 or 13 as is stated in the Saheehayn on ‘Aisha (RA) that she was asked how the Prophet (SAW) used to pray in Ramadhan. She said, “He never used to during Ramadhan or otherwise, pray more than 11 rak’ahs.”

Ibn ‘Abbas (RA) said, “The prayer of the Prophet (SAW) was 13 rak’ahs, meaning the night prayer.” (Bukhari)

Saib bin Yazeed (RA) said, “Umar bin Alkhataab (RA) ordered Ubay bin K’ab and Tamima Adaree to lead the people with 11 raka’ahs.”

Our pious predecessors used to make the prayer very long. Saib bin Yazeed (RA) said, “The imam used to recite with (maeen), so much so that we used to rely on using sticks from the length of standing.” And this is the opposite of what a lot of people practice today. Some

people pray tarweeh with immense speed, they do not have the mandatory calmness and serenity, which is a pillar of the prayer. The prayer is not valid without the calmness. So they leave this pillar and make it hard for those behind them from the weak, sick, and old. The scholars may Allah have mercy on them say that it is makrooh for the imam to make the prayer exceedingly fast.

It is not fitting for men to leave this prayer and miss out on all of the rewards, and they should not leave until the imam finishes the prayer and the witr so that they may receive the reward of praying the entire night.

A word on Women Comming For Taraawee:

It is permissible for women to attend the taraweeh prayers in the masjid if it won’t cause any fitnah. As the Prophet (SAW) said, “Do not prevent the slave women of Allah from coming to the masjid.” This is from the actions of the pious predecessors as well. But it is obligatory that she must dress modestly observing proper hijab, and not inappropriately dressed, and not with perfume, and not speaking loudly, and not beautifying herself. As Allah (SWT) says, “that they should not display their beauty and ornaments except what (must ordinarily) appear thereof.” Um Atee said about when the Prophet (SAW) ordered the women to come to the Eid prayer, “Oh Messenger of Allah, one of us does not have a jilbab” so he (saw) replied, “Let one of her sisters give her one to wear.” (Agreed upon) The sunnah for women is to arrive after the men, and to be far from them, and to start from the last line, for the last line is the opposite of the men. As the Prophet (SAW) said, “The best of lines for the men is the first, and the worst of lines is the last. The best of lines for the women are the last lines, and the worst are the first lines.” (Muslim) And they should leave the masjid after the imam makes tasleem, and they should not stay later except if they have an excuse to do so. Um Salamah (RA) said: “When the Prophet (SAW) used to make tasleem, the women got up and left while the prophet (SAW) remained shortly in his place before he got up. She said: this is, and Allah knows best, because the Prophet (SAW) wanted the women to leave before the men can catch up with them.” (Bukhari)

O Allah forgive us and our parents and the Muslims, with your mercy. And send peace and blessings on the Prophet Muhammad, and his family, and his companions.

Day Three: From the Rulings of Fasting Ramadhan

My brothers: Indeed fasting Ramadhan is a pillar of Islam. Allah says, “Oh you who believe, fasting has been prescribed for you just as it was prescribed for the people before so that you may be pious. Fasting during a certain number of days. But whoever of you is ill, or on a journey, [shall fast instead for the same] number of other days; and [in such cases] it is incumbent upon those who can afford it to make sacrifice by feeding a needy person. And whoever does more good than he is bound to do does good unto himself thereby; for to fast is to do good unto yourselves – if you but knew it. It was the month of Ramadan in which the Qur’an was *first+ bestowed from on high as a guidance unto man and a selfevident proof of that guidance, and as the standard by which to discern the true from the false. Hence, whoever of you lives to see this month shall fast throughout it; but he that is ill, or on a journey, [shall fast instead for the same] number of other days. God wills that you shall have ease, and does not will you to suffer hardship; but [He desires] that you complete the number [of days required], and that you extol God for His having guided you aright, and that you render your thanks [unto Him].”

And the Prophet (SAW) said, “Islam is built upon five things, testimony that there is no God except Allah, and that I am his messenger, the performance of prayers, the compulsory charity, the performance of the pilgrimage to the House of Allah, and fasting in the month of Ramadan”. Agreed upon. And in Muslim with fasting in the month of Ramadhan before pilgrimage. All of the Muslims have agreed on the obligation of fasting during Ramadhan. It is clearly mandatory in the religion of Islam. If someone denies that it is an obligation, then they have disbelieved and they should repent, if not then they will die a disbeliever who has apostated from Islam, not to be washed or given the kaffan or prayed upon in the janazah, or have du’aa made for them to be given mercy, or buried in a Muslim grave, instead they have to have a hole far away dug for them so that they may not harm others with their bad smell, or harm their families with their presence.

Ramadhan become obligatory in the second year of Hijrah. So the Prophet (SAW) fasted for 9 years and fasting went through two stages.

The first stage was that a person was given a choice between fasting and feeding a poor person, with fasting being more preferred. 

The second stage was fasting without the choice as is stated in the Saheehayn on the authority of Salama bin Al ako’o (RA) that when the verse “For those who can do it (With hardship), is a ransom, the feeding of one that is indigent” was revealed, that whoever didn’t want to fast would feed a person, until the following verse abrogated the original verse by saying, “whoever of you lives to see this month shall fast throughout it; but he that is ill, or on a journey, [shall fast instead for the same] number of other days.” So Allah made it obligatory without giving a choice. The fasting is not obligatory until it is certain the beginning of the month has been reached, and there is no fasting before the month begins, as the Prophet (SAW) said, “None of you should fast a day or two before Ramadan except for a man who customarily fasts. He should fast that day.” (Bukhari)

And the beginning of the month is determined in two ways.

The first way, is by seeing the new moon as Allah says, “Whoever of you lives to see this month should fast it” and the saying of the Prophet (SAW), “If you see the new moon then fast.” (Agreed upon) It is not a condition that everyone has to personally see the new moon, if someone trustworthy witnesses, then it is obligatory on everyone to fast.

The witness must have a mature brain, must be Muslim, must be trustworthy and also have good vision. As for a young person, or an insane person, then their witness is not to be taken. Also, a disbeliever is not to be taken as a witness as is related by Ibn Abbas (RA) who said:

A Bedouin came to the Prophet (SAW) and said, “Indeed I have seen the new moon for the start of Ramadhan” so the Prophet (SAW) said, “Do you bear witness that there is no deity worthy of worship except Allah?” he replied “yes”, then he said, “do you bear witness that Muhammad is the messenger of Allah” he replied, “yes”, then he said, ”Oh Bilal, tell the people to fast tomorrow.” (Narrated by The five except for Ahmad)

Of those not to be taken witness include, a person known as a liar, a hasty or impulsive person, a person with weak eyesight who it is impossible for them to see it. It is possible for Ramadhan to start on the witness of one person as is stated by Ibn Umar (RA), “The people saw the new moon, so I told the Prophet (SAW), and he fasted and ordered the people to fast.” (Abu Dawood and Al Hakim) and in Muslim said, “Whoever sees it, it is obligatory on them to tell those in charge of the Ummah” The start of Fasting, Eid, and Hajj are all done in the same procedure. If someone is in a far away place and they see the new moon, then they should fast and try their best to reach this news to those in charge of the Ummah. And if the news of the start of the month and end of it reaches someone before the government broadcasts it, then it is obligatory to follow the news. It is an Islamically legal proof that should be acted upon, as the Prophet (SAW) ordered Bilal to tell the people to fast as soon as he heard about the start of the month, and made it obligatory on them to fast.

If the start of the month is Islamically legal, then there is no need for calculation (manazil) of the moon. Because the Prophet (SAW) made the ruling according to seeing the moon, not by it’s calculation, as He (SAW) said, “When you see the new moon fast, and when you see the new moon stop the fast.” (Agreed Upon) He (SAW) also said, “If two Muslim witnesses see the new moon then fast, and stop the fast.” (Ahmad)

The second way to start the month is by finishing the month before it. The lunar months can only be 29 or 30 days. The majority of the time you will find that 1 or 2 months in a row to be 30 days with the third month being 29. So when the previous month reaches 30 days, then the legal ruling is to start the next month even if you don’t see the moon. As the Prophet (SAW) said, “Fast when you see the new moon, and break your fast when you see the new moon, and when you cannot see it, then count 30 days.” (Muslim) and in Bukhari with the ending of, “If it is too cloudy then finish 30 days of Sha’baan.” In Saheeh Ibn Khuzamaa it is related that ‘Aisha (RA) said, “The Prophet (SAW) used to memorize the days in Sha’baan more than he would in other months, then he would fast at the sighting of the new moon, if he couldn’t see it, then he would count 30 days, then he would fast.” (Also related in Abu Dawood and Dar Qutni who declared it Saheeh)

With these ahadeeth it has been made clear that Ramadhan is not started without the sighting of the new moon, if you don’t see it then finish Sha’baan and do not fast on the 30th day. As Ammar bin Yassir (RA) said, “Whoever fasts on the day that there is doubt whether it is Ramadhan or not, then that person has disobeyed Abul Qaasim (SAW).” (Abu Dawood, Tirmidhe, and An-nisaae)

Oh Allah give us the ability to follow the guidance, and make this month a month of good and blessings, and help us to obey You and keep us from the path to disobedience to You. And forgive us, and our parents, and the Muslims, with Your mercy. And send your Peace and Blessings on our Prophet Muhammad and on his family and his companions and those that follow them until the Day of Judgment. 

Day Two: The Merits of Fasting 

My brothers: Know that fasting is from one of the greatest acts of worship and obedience. 

From the greatness of fasting is that Allah prescribed it on all of the nations and made it obligatory on them. “Oh you who believe, fasting has been prescribed for you just as it was prescribed on those before you so that you may be pious.” If it were not such a great act, then it would not be prescribed for all of the nations. 

One of the merits of fasting is that it is a cause for forgiveness and expiation for sins. As it is stated in the Saheehayn, On Abu Hurayrah (RA), that the Prophet (SAW) said, “Whoever fasts Ramadhan with faith and seeking his reward, his past sins will be forgiven.” Which means, faith in Allah and pleasure with the obligation, expecting to get rewarded for it, and not disliking that fasting is obligatory, and not having doubt in being rewarded. In Saheeh Muslim on Abu Hurayrah as well, that the Prophet (SAW) said, “The five daily prayers, and Friday to Friday, and Ramadhan to Ramadhan, are an expiation for what is in between them, if you stay away from the major sins.” 

Another merit of fasting is that it is not measured with a specific amount of reward, but Allah rewards for fasting without account. As is stated in the Saheehayn, on Abu Hurayrah (RA), the Prophet (SAW) said that Allah said, “Every action of the son of Adam is for them, except for fasting which is for me, and I reward for it. And fasting is protection, if one of you is fasting let him not behave or speak indecently; if someone tries to abuse him or fight him, let him say, ‘I am fasting’. By the one in whose hand is the soul of Muhammad, the smell emanating from the mouth of the one fasting is better with Allah then the smell of misk. For the fasting person there are 2 moments of happiness, when he breaks his fast, he is happy to eat, and when he meets his Lord, he is happy with his fast.” And in another narration, “Every good action of the son of Adam is multiplied from 10 up to 700, Allah said, “Except for the fasting, for indeed it is for Me, and I reward for it, they leave their desires and their food for My sake.” 

This beautiful hadeeth shows the many merits of fasting in a number of different ways. 

The first: Allah has chosen this act out of the many other acts to be for Himself. This shows the nobility of this act, and how much it is loved by Allah. Fasting shows the sincerity to Allah, as it is a secret between the slave and his Lord. No one else can see the fast except for Allah. Someone may be all by themselves and still will not break their fast from fear of Allah, and hope for His reward. For these reasons Allah has rewards this sincerity and made fasting for Himself from amongst the other acts of worship, as Allah said, “He leaves his desires and food for My sake.” On the Day of Judgment the benefit of Allah choosing this act for Himself will become clear. As Sufyan bin Uyaynah (RA) said, “When on the Day of Judgment a slave is being taken into account and from amongst all of his actions are sins, and all that remains is that person’s fast, Allah will take from him all of the sins and enter him into Jannah with his fast.” 

The Second: Allah said about fasting, “And I reward for it.” The good deeds are multiplied in number, the good deed with ten like it up until 700 like it and even more. As for fasting it is rewarded by Allah without regard for numbers, and Allah is the most Noble and Gracious. And giving is based on how much one can give, meaning that Allah will give great amounts of reward for fasting without account. Fasting is patience on obeying Allah, and patience from disobeying Allah, and patience on what Allah decrees. All the types of patience have come together in this month, as well as patience with hunger thirst, and weakness of the body and soul. So, it is a must that the fasting one should be patient, as Allah says, “Allah rewards the patience ones without account.” 

The Third: Indeed fasting is protection, protection from acting or speaking indecently. As the Prophet (SAW) said, “When the day of fasting comes do not act indecently or cause mischief.” It is also a means of protection from the Fire as narrated by Imam Ahmad with a good chain on the authority of Jabir (RA) that the Prophet (SAW) said, “Fasting is a protection for the slave from the Fire.” 

The Fourth: The smell of the fasting person’s breath is more beloved to Allah than the smell of misk, because it is a sign of fasting so it is loved by Allah. This shows the greatness of fasting in the view of Allah. Even something that is hated amongst the people becomes loved by Allah because it is a sign of obedience to Allah through fasting. 

The Fifth: For the person fasting is 2 moments of happiness, when he breaks his fast and when he meets his Lord. As for his happiness in breaking the fast, that is because they are happy with the blessing Allah gives them for giving them the ability to do such a great act. And how many people prevent themselves from this reward by finding happiness in eating and drinking and going to weddings while they should be fasting? As for happiness with their fast when they meet their Lord, once they see their reward with Allah (SWT) given to them like money at a time of poverty once it said, “Where are the fasting ones that they may enter Jannah from the door of Ar-rayyan which no one else but they will enter.” Also in this hadeeth, once the fasting one is cursed by someone or someone fights with them, then they should not return with the same behavior, this might make the cursing and fighting increase. They should not also remain silent, but they should let the other person know they are fasting so they know that they will not face them with the same behavior out of respect for the fast. “Repel with what is better: Then will he between whom and thee was hatred become as it were thy friend and intimate. Yet to achieve this is only for those who are patient it is not given to any but those endowed with the greatest good fortune.” 

Also from the merits of fasting is that it intercedes for the person on the Day of Judgment. Abdullah Bin Omar (RA) narrates that the Prophet (SAW) said, “Fasting and Qur’an are two interceders on the Day of Judgment, the fast will say, “My Lord, I prevented him from food and desires so grant me intercession for him”, and the Qur’an will say, “I prevented him from sleeping at night so grant me intercession for him.” He said, “So they will intercede.” Narrated by Ahmad. 

My brothers: The merits of fasting will not benefit unless you perform the fast in the correct manners and are mindful of its rules and boundaries. Ask Allah to forgive your shortcomings during the fast. Oh Allah protect our fast, and make it an intercession for us, and forgive us and our parents and the Muslims, and send your peace and blessings on our Prophet Muhammad (SAW).

Day One: The Merits of the Month of Ramadhan 

The Sheikh begins by praising Allah… 

My dear brothers, we have come to a “noble” month, and a “grand” season. Allah makes great in it the reward. He opens the doors of good for whosoever turns to them. It is the month of goodness and blessings, the month of bestowment and flourish. Ramadhan is the month in which was sent down the Qur’an, as a guide to mankind, also clear Signs for guidance and judgment (Between right and wrong). It is the month that is known for mercy, forgiveness, and safety from the Fire. The first of it is mercy, the middle of it is forgiveness, and the last of it is safety from the Fire. News of this month’s greatness and preference is widespread, and the evidences of this are well-known. As is stated in the Saheehayn (Bukhari and Muslim), “On the authority of Abu Hurayrah (RA), that the Prophet (SAWS) said, ‘When Ramadhan comes, the gates of Heaven are opened, and the gates of Hell are closed, and the Devils are chained.’” And indeed the gates of Heaven are opened in this month, for the increase in good actions and good desires from mankind. And the gates of Hell are closed for the decrease in disobedience from the People of Faith. And the Devils are chained so that they are not able to do what they would normally do otherwise. 

Imam Ahmad narrates on the authority of Abu Hurayrah (RA) that the Prophet (SAW) said: “My nation was given five specific things during the month of Ramadhan which no nation before us was given. The breath of a fasting person is sweeter to Allah then the smell of misk, the Angels ask for the forgiveness of the fasting one until they eat, Allah beautifies Heaven every day and says, “My righteous servants are about to be spared suffering and harm, then they will be sent to you”, the Devils are chained so that they are not able to do what they would normally do otherwise, and they are forgiven in the last night.” They said, “O Messenger of Allah, are you referring to Laylatul-Qadr?”, He replied, “No, but indeed the reward follows the good deed, once the deed is performed.” 

My brothers, these are five particular things Allah has chosen specifically for you from amongst the other Nations. 

The First one, that the breath of a fasting person is more beloved to Allah than the smell of musk. This is a smell which is disliked among the people but to Allah it is better then the scent of misk because it is a result of worship and obedience of Allah. Whenever there is a sign or result of obedience and worship, it is beloved to The Exalted One, and then He rewards them with what is superior, and more preferred. Do you not see the martyr who is killed in the way of Allah with the intention of the Word of Allah to be dominant? They will come on the Day of Judgment with blood that is red, but its smell will be the smell of misk. And also during Hajj Allah (SWT) says to his Angels, “Look at my slaves who have come to me disheveled and dusty” (Narrated by Ahmad and Ibn Habban in his Saheeh). This disheveled appearance is beloved to Allah in this situation because it is a sign of obedience to Him as it represents the observance of ihram and leaving of the luxuries. 

The Second, the Angels ask for their forgiveness until they break their fast. Angels are noble slaves to Allah, “They do not disobey Allah in what they are commanded, and they do what they are ordered.” And they are most deserving for their du’ah to be answered for the fasting people, as soon as they are given permission to do so. When Allah gives them permission to do so, it is a proof of the greatness of the fasting person’s fast. And when the forgiveness is sought, it brings forgiveness as well as a protection from sins in this life and in the next. All of the sons of Adam are sinners who are in need of forgiveness from Allah (SWT). 

The Third, Allah beautifies Heaven every day and says, “My righteous servants are about to be spared suffering and harm, then they will be sent to you.” The suffering refers to the suffering and hardships of this life. The servants hasten to do good which gives them happiness in this life as well as the next and will bring them to Dar Assalaam. 

The Fourth, the Devils are locked with chains so they may not accomplish misguiding the believers from the Truth and keeping them from that which is good. This is from Allah’s help for the believer, that their enemies: the ones whom call their people to be companions of the Fire, are jailed. As a result of this, you will see the believer doing more actions that are good, and staying away from doing evil in this month more than in any other month. 

The Fifth, Allah forgives for the Nation of Muhammad (SAW) in the last night of this month. If they do what is required of them in this blessed month, from fasting and praying, then Allah will reward them when they complete the deed. For indeed the good deed is rewarded at the completion of the deed. 

There are 3 ways that Allah (SWT) rewards his slaves in this month. 

- The first way is that Allah (SWT) makes these actions obligatory on us. Actions that will raise us in status and be a cause for our forgiveness. Had it not been prescribed for us, then we would not worship Allah with these actions, because actions are not performed except they are revealed to his Messenger. Allah speaks about those whom create acts of worship from other than what Allah has revealed and made it shirk. Allah (SWT) says, “Have they partners, who have established for them some religion without the permission of Allah…” 

- The second way is that Allah gave them the Tawfeeq (ability) to do the righteous acts that many others have neglected. Had it not been for Allah’s help then they would not have done these acts, so to Allah (SWT) is all praise and graciousness. “They make it a favor unto you that they have surrendered. Say: Deem not your Surrender a favor unto me; nay, but Allah has favored you by leading you to the Faith, if you are truthful.” 

- The third way is that the reward is multiplied by ten to 700 times to many more times. So the graciousness is from Allah (SWT) with the good deeds and the rewards for them, and all praise is due to Allah Lord of all the worlds. 

My brothers, seeking the rewards of Ramadan is a big blessing on whoever tries to seek them by doing what they are required and by coming closer to their Lord. And by staying away from disobedience and heedlessness and forgetting about Him, and move to His remembrance. And from distancing yourself from Allah (SWT) to making yourself closer to Him. 

The Sheikh recites lines of poetry about coming closer to Allah during Ramadhan… O Allah awaken us from this heedlessness, and give us the ability to increase in Taqwah, and give us the ability to make use of our time during this special time, and forgive us and our parents and all the Muslims, with your mercy. And send your peace and blessings on the Prophet Muhammad (SAW).