"O those who believe, the fasts have been enjoined upon you as were enjoined upon those before you so that you be God-fearing."(2:183)
Literally, Sawm (fast) means 'to abstain'. In the terminology of Islamic law, Sawm means 'to abstain from eating, drinking and sexual inter�course; with the conditions that one abstains continuously from dawn to sunset, with a clear intention of seeking the pleasure of Allah'. If somebody refrains from food, drink and sex for any reason other than seeking the pleasure of Allah, it cannot be called a "fast" in the terminology of the Shariah. It is thus necessary that there should be an intention which is called the "niyyah".
For the fasts of Ramadan it is advisable that the "niyyah" be made in the night, i.e. before the commencement of the fast. However, if a person had no intention of keeping fast before dawn, he can also make "niyyah" in the morning at any time before midday, i.e. about 11/2 hours before Zawal (noon). But this rule is applicable only for the fast of Ramadan and for the nafl (optional) fasts. As for fasts of qada' it is always necessary to make niyyah before dawn.
Since the niyyah means intention, it is an act performed by one's heart. It need not be pronounced in words. However, it is also permissible to express this intention in spoken words, but those who take it as 'necessary' to pronounce the words or "niyyah" are not correct.
Note: Should one eat or drink anything even a minute before sunset, the fast will not be valid.
Sawm or 'fasting' is an 'ibadah, an act of worship in Islam, regarded as its pillar and sign. Ibn `Umar رضي الله عنه reported: The Messenger of Allah (sallallaahu 'alaihi wa sallam) said, "Islam is based on five (pillars): testifying that there is no true god except Allah and that Muhammad (sallallaahu 'alaihi wa sallam) is His slave and Messenger; performing of Salat; the payment of Zakat; performing Hajj (pilgrimage) to the House [of Allah (Ka`bah)]; and Saum (fasting) during the month of Ramadan.'' [Al-Bukhari and Muslim]
Fasting in the days of Ramadan is obligatory (fard) on every Muslim. The one who does not believe it to be obligatory is not a Muslim, and the one who, without a valid excuse, does not fast in a day of Ramadan is a sinner.
The merits of fasting are numerous:
Merits Of Fasting
Abu Hurairah رضي الله عنه reported: The Messenger of Allah said, "Allah the Exalted and Majestic said: `Every act of the son of Adam is for him, except As-Siyam (the fasting) which is (exclusively) for Me, and I will reward him for it.' Fasting is a shield. When anyone of you is observing fast, he should neither indulge in obscene language nor should he raise his voice; and if anyone reviles him or tries to quarrel with him, he should say: `I am fasting.' By Him in Whose Hand the soul of Muhammad is, the breath of one observing Sawm (fast) is sweeter to Allah than the fragrance of musk. The one who fasts, experiences two joys: he feels pleasure when he breaks the fast. He is joyful by virtue of his fast when he meets his Rubb.'' [Al-Bukhari and Muslim]
In a narration by Al-Bukhari, the Messenger of Allah said, "Allah says: `(The person observing Saum) has abstained from food and drink, and sexual pleasures for My sake; fasting is for Me, and I will bestow its reward. Every good deed has ten times its reward'.''
In a narration related by 'Abdullah ibn Al-Mubaarak, 'Abdullah ibn 'Amr رضي الله عنه said, "Verily, fasting and the Qur'an will intercede for the slave (of Allah). Fasting will say, 'O my Lord, I prevented him from food and drink and desire during the day. So grant me intercession for him.' And the Qur'an will say, 'I prevented him from sleeping in the night, so grant me intercession for him."'
In a narration by Muslim, the Messenger of Allah said, "The reward of every (good) deed of a person is multiplied from ten to seven hundred times. Allah (SWT) says: `The reward of observing Saum is different from the reward of other good deeds; Saum is for Me, and I Alone will give its reward. The person observing Saum abstains from food and drink only for My sake.' The fasting person has two joyous occasions, one at the time of breaking his fast, and the other at the time of meeting his Rubb. Surely, the breath of one observing Saum is better smelling to Allah than the fragrance of musk.''
"Khuluf'', is the smell that comes from the mouth of person who observes Saum. It results from the thirst and hunger which he has to suffer during the Saum. The Hadith not only tells us the merits of Saum but also brings into focus the true significance of it. Saum is not thus mere abstention from food, drink and sexual intercourse, but also keeping away from all evils and vices and embracing virtues.
Abu Hurairah رضي الله عنه reported: The Messenger of Allah said, "He who spends a pair in the way of Allah will be called from the gates of Jannah: `O slave of Allah! This gate is better for you' and one who is constant in Salat (prayer), will be called from the Gate of Salat; and whoever is eager in fighting in the Cause of Allah, will be called from the Gate of Jihad; and who is regular in observing Sawm will be called from Ar-Raiyan Gate. The one who is generous in charity will be called from the Gate of Charity.'' Hadhrat Abu Bakr رضي الله عنه said: "O Messenger of Allah ! May my mother and father be sacrificed for you! Those who are called from these gates will stand in need of nothing. Will anybody be called from all of those gates?'' He replied, "Yes, and I hope that you will be one of them.'' [Al-Bukhari and Muslim]
This Hadith also mentions special distinction of Abu Bakr As-Siddeeq (May Allah be pleased with him) and the esteem in which he was held by the Prophet (peace and blessings of Allaah be upon him).
Sahl bin Sa`d رضي الله عنه: The Prophet said, "In Jannah there is a gate which is called Ar-Raiyan through which only those who observe Sawm (fasting) will enter on the Day of Resurrection. None else will enter through it. It will be called out, "Where are those who observe fasting?'' So they will stand up and proceed towards it. When the last of them will have entered, the gate will be closed and then no one will enter through that gate.'' [Muslim].
This Hadith tells us about the special distinction of those who observe Saum. "Only those who observe Saum'' signify the faithful who not only observe Saum during the month of Ramadan but also frequently observe voluntary fasts over and above the obligatory ones, otherwise Saum of Ramadan are compulsory for every Muslim. Similar is the case of the people of Salat, people of Sadaqah and people of Jihad, who have been mentioned in the preceding Ahadith otherwise all Muslims are on par so far as the Salat, Sadaqah, etc., are concerned.
Abu Sa`id Al-Khudri رضي الله عنه reported: The Messenger of Allah said, "Every slave of Allah who observes Saum (fasting) for one day for the sake of Allah, Allah will draw his face farther from Hell-fire to the extent of a distance to be covered in seventy years.'' [Al-Bukhari and Muslim]
"Every slave of Allah'' includes men, women, the free and the unfree, because they are slaves of Allah. The Hadith highlights the excellence of fasting for the sake of Allah which will serve, on the Day of Resurrection, as shield against Hell-fire.
Abu Hurairah رضي الله عنه reported: The Prophet said, "He who observes fasting during the month of Ramadan with Faith while seeking its reward from Allah, will have his past sins forgiven.'' [Al-Bukhari and Muslim]
"Sins'' here means minor sins which relate to the Rights of Allah.
Past Communities And The Injunction To Fast
The verse makes it obligatory for the Muslims to fast in a specified period, but the command in this respect has been accompanied by the statement that the obligation of fasting is not peculiar to them. The fasting had also been enjoined upon the earlier Ummahs (communities of the past prophets). The reference to the earlier Ummahs in the verse shows the importance of fasting on the one hand, and gives an encouragement to the Muslims on the other. It indicates that although there may be some inconvenience in fasting but the same inconven�ience was also faced by the earlier communities. This brings a psycho�logical comfort to the Muslims, because if an inconvenience is faced by a large number of people, it becomes easier to bear. (Ruh al-Ma'ani)
The words of the Qur'an, (those before you) have been used in a general sense including all religious communities from Sayyidna Adam (A.S.) to the last of the Prophets . This tells us that, like Salah, fasting has also been enjoined upon every Ummah of every prophet without an exception.
Commentators who interpret min qablikum (before you) to mean 'the Christians' take it just as an example, not aiming to exclude other Communities. (Ruh al-Ma'ani)
The verse simply says that fasts have been enjoined on Muslims as were enjoined on past communities. From this it does not necessarily follow that the fasts enjoined upon the earlier communities were fully indentical in all respects with the fasts enjoined upon this Ummah. There may have been differences in the number and the timings of the fasts etc. and, actually, there has been such a difference. (Ruh al Ma'ani)
By saying (so that you be God-fearing), the text has pointed out to the inherent quality of fasting which contributes significantly to one's ability to become abstaining from the sins and God-fearing. Fasting grows into man a power which helps him control his desires, which is really the foundation of Taqwa, the very special term of the Holy Qur'an which has been tentatively translated as fear of God, abstinence, and the warding of evil.
Deliberately Missing A Fast During Ramadan Without A Valid Excuse Hadhrat Abu Huraira رضي الله عنه reported, that the Prophet (sallallaahu 'alaihi wa sallam) said, "Deliberately missing out one fast of Ramadan cannot be compensated for even by keeping fast for an entire lifetime." (Ahmad, Abu Dawood, Bukhari, Nasai, Ibn Majah and Darmi)
This hadith shows the severity of missing even one fast deliberately during Ramadan (without a valid excuse).
Note: This refers to the reward and virtue of a fast of Ramadan being unattainable once it is lost. The obligation of the missed fast, however, will be absolved by fasting a day in its place. (Mirqat al-Mafatih, 4:509)
Fiqh of Fasting (According to the Hanafi Madh-hab)
Actions That Nulify The Fast
Acts nullifying the fast are of two kinds. In the first place, there are some acts which not only nullify the fast, but also make one liable to both qada' and kaffarah. The number of these acts is only three, namely:
1.Eating something; 2.Drinking something; 3.Having sexual intercourse.
These three acts are liable to kaffarah when they are committed deliberately after one has started a fast, provided that the person committing them knows that they render the fast broken.
In such cases both qada' and kaffarah are obligatory on him. qada' means to keep another fast in lieu of the broken one. And kaffarah means to perform an act to expiate the sin of having broken the fast.
Kaffarah may be given in the following three ways respectively:
1. Freeing a slave;
2. Fasting for two months constantly without a break;
3. Giving food to sixty persons.
Since slavery has come to an end in our days, only the latter two ways can be adopted today. But the person who has strength enough to fast for two months constantly has been bound to fast. He cannot adopt the third way, i.e. giving food to sixty persons. If he is too weak to fast for such a large number of days, he can give kaffarah by giving food to sixty persons.
In the second place, there are some acts which nullify the fast, but do not make the relevant person liable to kaffarah. In such cases only qada' is obligatory. These acts are:
1. Eating or drinking unintentionally. For example, while making wudu, if a drop of water slips into the throat unintentionally, the fast stands broken, but only the qada' will be enough to compensate for the mistake;
2. Dropping medicine or anything else in the nose or the ear;
3. Smoking;
4. Emission of semen while touching, kissing or caressing a woman;
5. Eating or drinking under the wrong impression that the dawn has not yet broken, or the sun has set, while otherwise was true.
6. If someone eats or drinks while he does not remember that he is in a state of fasting, his fast is not broken. He should continue with his fast after he remembers. However, if he eats or drinks after he remembers, his fast will stand broken, and if this eating or drinking was due to his wrong impression that his fast stood broken by his first eating or drinking, he will be liable to qada' only.
The following acts do not nullify the fast, but render it makrooh in the sense that they lessen the reward of the fast. Hence it is not advisable to indulge in any of the following acts when one is in the state of fast:
1. Chewing something or tasting it with the tongue without eating it;
2. Using tooth paste or tooth powder. However, cleaning the teeth with a miswak or a brush (without paste or powder) is allowed;
3. Remaining in the state of janabah (major impurity) for the whole day;
4. Giving blood to anyone;
5. Quarrelling with someone or abusing him;
6. Gheebah, i.e. to abuse or to blame someone in his absence;
7. Telling a lie.
The latter three acts are absolutely prohibited even when one is not in the state of fasting, but they become all the more prohibited when one keeps fast.
In the following cases, it is allowed for a Muslim to avoid fasting in Ramadan and compensate it by fasting on some other days:
1. If a person suffers from a disease which has rendered him unable to fast, or a competent doctor has expressed his apprehension that fasting may increase the disease, he can avoid fasting until when it is clear that fasting is no more injurious to his health. But after recovery he is under an obligation to perform qada' of all the fasts he has missed due to his sickness.
2. If a woman is pregnant, and it is seriously feared that fasting may harm her or her baby, she can postpone fasting in Ramadan and may fast after delivery as qada'.
3. If a woman breast-feeds her baby, and it is seriously feared that, in case she fasts, she cannot feed her baby or her fasting may harm her or her baby, she can avoid fasting in Ramadan and perform qada'.
4. Fasting in Journey
The one who travels to a distance of at least 48 miles from his hometown can also postpone fasting during his journey. But if he resolves to stay in a town for more than 14 days, he is not treated as a traveller for this purpose and he is obligated to fast in the days of Ramadan. However, if he has not made up his mind to stay in a place for more than 14 days, and he is doubtful whether he will stay for 14 days or less than that, he can also avail of the concession, unless he decides to stay for the prescribed period, i.e. more than 14 days. If he remained uncertain about his stay but stayed at a place for even more than 14 days in this state of uncertainty, he will remain entitled to this concession until he resolves positively to stay for another 15 days.
Although this concession is available to every traveller who leaves his hometown to a distance of at least 48 miles, yet if the journey is comfortable and fasting is not very burdensome on him, it is more advisable for him to fast for two reasons. Firstly, because such a traveller gets more thawab (reward) in case he fasts during his journey, and secondly, because if he avoids fasting while on travel, he will have to fast after Ramadan which can be more difficult for him.
But if the journey is a difficult one, and it is much burdensome to fast in such a difficult journey, then it is more advisable for him to avoid fasting, but if fasting seems to be nearly unbearable for him, it is not lawful to keep fast in such a journey.
If someone has started fasting, then he had to travel during the day, he cannot avail of the concession during that day; rather, he will have to complete his fast unto the sunset. However, if his journey continues on to the next day, he can benefit from the concession the next day.
Conversely, if someone was on travel in the beginning of a day, and he did not keep fast for that reason and began to eat and drink but he reached his hometown during the day, he must avoid eating or drinking after reaching his hometown unto the sunset. This abstinence from eating and drinking will not be counted as a fast, and he will have to perform qada' of that day also, but he is directed to abstain from eating and drinking only to honour that part of the day of Ramadan which he has passed in his hometown.
5. Fasting is prohibited for women during their monthly periods (menstruation) and during partition (i.e., normal bleeding after childbirth), but they have to perform qada' for the fasts they have missed in such a state.
6. Those who are allowed a concession (of not fasting) in Ramadan can eat and drink during the day, but they should honour the days of Ramadan and should not eat and drink as far as possible at a public place or before other Muslims who are in the state of fasting.
Concession Given to a Sick Person
1. Where a person is attacked by a severe disease, and a competent doctor opines that, if he continues with his fast, it will bring a serious danger to his life. In such a situation breaking of the fast is not only allowed, but it is obligatory.
2. A person feels such an extreme hunger or thirst that further abstinence from eating or drinking may endanger his life. In this situation also, breaking of the fast is obligatory.
3. In any situation where refraining from eating or drinking may create a serious danger to one's life, it becomes lawful to break the fast.
In all these cases, the person breaking the fast is not liable to kaffarah, but he has to perform qada' whenever the danger is removed.
Control Your Tongue! Abu Hurairah رضي الله عنه reported: The Messenger of Allah said, "When any one of you is observing Saum (fasting) on a day, he should neither indulge in obscene language nor should he raise the voice; and if anyone reviles him or tries to quarrel with him he should say: `I am observing fast.''' [Al-Bukhari and Muslim]
During Saum not only food, drink and sex are prohibited but the improper use of the tongue and the other organs of the body as well. When one is observing Saum, he should neither use abusive language nor talk foolishly nor tell lies nor make obscene conversation nor indulge in backbiting nor quarrel with anyone. If someone provokes him, he should keep himself quiet and remember that he is observing Saum and he has to abstain from such things. As far as possible, he should keep his tongue engaged in the remembrance of Allah and recitation of the Qur'an. See also: Guard Your Tongue!www.muftisays.com/forums/virtues/5069/guard-your-tongue-.... Abu Hurairah رضي الله عنه reported: The Prophet said, "If one does not eschew lies and false conduct, Allah has no need that he should abstain from his food and his drink.'' [Al-Bukhari]
This Hadith exhorts those observing Saum to fulfill all the requirements of fasting. One should not conduct himself in such a manner that on the one side he observes Saum and on the other he is fearless of Allah. To save himself from Allah's Wrath and to get the reward of the fasts, one must abstain from all sorts of vices, such as cheating, lying, backbiting, and using obscene language. The threat held against such people in this Hadith should make them fear that their Saum will go waste and they would be deprived of its reward. It does not mean that such people should start eating and drinking during Saum but what is intended is that they should save themselves from all kinds of sins so that they may earn the reward of Saum.
"The month of Ramadan is the one in which the Qur'an was revealed as guidance for mankind and with vivid features of (earlier) guidance and the Criterion (of right and wrong);" (2:185)
The Holy Prophet (sallallaahu 'alaihi wa aalihi wa salam) has mentioned the merits of Ramadaan in a large number of ahaadeeth. Some of them are reproduced here:
1) The Messenger of Allah (sallallaahu 'alaihi wa sallam) addressed his companions on the last day of Sha`ban, saying, "Oh people! A great month has come over you; a blessed month; a month in which is a night better than a thousand months; a month in which Allah has made it compulsory upon you to fast by day, and voluntary to pray by night. Whoever draws nearer (to Allah) by performing any of the (optional) good deeds in (this month) shall receive the same reward as performing an obligatory deed at any other time, and whoever discharges an obligatory deed in (this month) shall receive the reward of performing seventy obligations at any other time. It is the month of patience, and the reward of patience is Heaven. It is the month of charity, and a month in which a believer's sustenance is increased. Whoever gives food to a fasting person to break his fast, shall have his sins forgiven, and he will be saved from the Fire of Hell, and he shall have the same reward as the fasting person, without his reward being diminished at all." [Narrated by Ibn Khuzaymah]
2) Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (sallallaahu 'alaihi wa sallam) said, "When Ramadan begins, the gates of Jannah are opened, the gates of Hell are closed, and the devils are chained.'' [Al-Bukhari and Muslim]
This is a special distinction of the month of Ramadan during which Muslims become more inclined towards the worship of Allah. They pay greater attention to the recitation of the Qur'an, remembrance of Allah 'azza wa jal, worship, and seeking pardon for sins.
3) It contains a night far better than one thousand months (Lailat ul Qadr).
4) It is a month where Allah has made it obligatory to fast.
5) It is commendable to stand up praying in its nights.
6) An optional act of worship (nafl) in this month has the same reward as an obligatory worship (fard) in other days.
7) Performing an obligatory (fard) act of worship will carry as much reward as the reward of performing seventy obligatory acts of worship in other days.
8) It is a month of patience and the reward of patience is Jannah (paradise).
9) It is a month of sympathy.
10) A month in which the provision for a believer is increased.
11) If someone provides another person with food to make Iftar, it will cause forgiveness to his sins and freeing his neck from hell and he will be awarded the same thawab as the fasting person will be rewarded for his fast, without decreasing his own thawab.
12) The first part of this month is mercy from Allah.
13) The middle part of this month is forgiveness from Allah.
14) The last part of this month is liberation from hell.
15) In this month, you should do four acts frequently : bear witness that there is no God but Allah seek forgiveness from Allah pray to Allah to give you the Jannah seek refuge to Allah from the Fire.
16) It is a month of divine blessing.
17) It is a month of purification, to purify one's soul and heart.
18) It is an opportunity to strengthen one's Imaan.
19) Show Allah the best of deeds from your side, because unfortunate is the person who deprives himself from Allah's mercy in this month.
In another hadith, reported by Sayyiduna Abu Hurairah (radiallaahu 'anh) the Holy Prophet (sallallaahu 'alaihi wa sallam) has said: 'My ummah has been given five characteristic honours in the month of Ramadan which have not been given to any other ummah before:
1. The smell coming out from the mouth of a fasting person is better with Allah than the smell of musk.
2. Fishes (in the water) keep praying Allah to forgive the fasting persons until they make iftar.
3. In every day of Ramadan, Allah decorates the Jannah and addresses it saying, "It is not too far that my righteous servants shall throw away the burdens (of the worldly life) and shall proceed towards you."
4. The rebellious satans are shackled in this month, and they cannot do in it what they do in other days (i.e. instigating men and women to commit sins).
5. In the last night of this month, they (the fasting persons) are granted amnesty.
In a hadith narrated by 'Ubadah ibn al Samit رضي الله عنه, the Holy Prophet (sallallaahu 'alaihi wa sallam) is reported to have said: "Ramadan has come to you. It is the month of blessing in which Allah envelops you (with His kindness). He makes His mercy descend upon you, He forgives your sins and accepts your prayers. Allah witnesses you when you race one another (in virtuous deeds) in this month and becomes proud of you before His angels. Therefore, show Allah the best of deeds from your side, because unfortunate is that person who deprives himself from Allah's mercy in this month. "
These ahadith are sufficient to explain the great merits Allah has invested this month with.
Commentary Of The Verse 2:185
As far as the merit of this month is concerned, it has been said that Allah Almighty has chosen this month to reveal Scriptures. Consequently, the Holy Qur'an was revealed in this very month. According to a narration from the blessed Companion Wathilah ibn Asqa' radiallaahu 'anh appearing in the Musnad of Imaam Ahmad رضي الله عنه, the Holy Prophet Sallallahu 'Alayhi Wasallam: Peace be upon him said that Abrahamic scriptures were revealed on the first of Ramadan, the Torah on the sixth, the Evangile on the thirteenth and the Qur'an on the twenty fourth of Ramadan. In another narration from the blessed Companion Sayyidna Jabir, it appears that Zabur (the Book of Psalms) was revealed on the twelfth of Ramadan and the Evangile on the eighteenth. (ibn Kathir)
All previous Books mentioned in the hadith cited above were revealed on dates given in their entirety. It is a peculiarity of the Holy Qur'an that it was sent from the Preserved Tablet down to the Firmament of the Earth in one night of the month of Ramadan, all of it. But, it was revealed to the Holy Prophet Sallallahu 'Alayhi Wasallam: Peace be upon him gradually during a period of twenty three years.
The night of Ramadan when the Qur'an was revealed was the Night of Power as mentioned by the Qur'an itself when it said: (We have revealed it in the Laylatul Qadr, the Night of Power). The hadith cited above places it on the twenty fourth of Ramadan and according to Sayyidna Hasan رضي الله عنه, the Night of Power falls on the night of twenty fourth which aligns this hadith with the statement of the Qur'an. Should this alignment be unacceptable, the fact remains that the statement of the Qur'an is above everything else, in which case, whatever night is the Night of Power that shall be regarded to be what the Qur'an intends. (Ma'ariful Qur'an)
The Holy Qur'an has expressly told us that the basic objective for which man is created by Allah ('azza wa jal) is that he "worships" Him:
"And I did not create the jinn and mankind except to worship Me."(51:56)
The word used by the Holy Qur'an for the worship is "ibadah" which has a much wider sense than "worship." In English, the word "worship" normally indicates to some specific acts or rituals meant exclusively to show one's reverence to his Creator. But the word "ibadah" is not restricted to such acts or rituals, rather, it embodies any act done in submission to Allah's commands and to seek His pleasures. Therefore, many acts which seem to be mundane in nature are included in the word of "ibadah" like earning one's livelihood throughhalal (permissible) means and in order to fulfill one's obligations towards his dependants.
However, 'ibadah is of two kinds. At the first place there are acts meant exclusively to worship Allah, having no worldly objective, like salah, fasting, etc. These are direct acts of 'ibadah while the other kind of 'ibadah includes the acts which are primarily mundane, but they are converted into an 'ibadah when they are performed in full conformity with Shari'ah and with an intention to discharge one's obligations. Therefore, these acts are treated as 'ibadah in an indirect manner. It is obvious that the direct acts of 'ibadah should be superior to the indirect ones.
Now, while prescribing very few acts of direct 'ibadah in one's daily life, like the salah which is performed five times a day, Islam has left its followers mostly with the indirect acts of 'ibadah like eating, drinking, earning the livelihood and association with one's wife, children, parents, relatives, friends and other human beings. But the primary nature of these acts being mundane, one becomes so absorbed in their worldly pleasures that their material aspects prevail on their spiritual aspect. Therefore, these acts have less spiritual strength than the direct acts of worship.
Since the direct acts of 'ibadah are very few in one's daily life as compared to the indirect ones, his spiritual progress becomes slow visa vis his material progress. The month of Ramadan has been designed to maintain a balance between material and spiritual aspects of the human life. This month is meant to maximize the direct acts of 'ibadah and to minimize the pure mundane activities, so that one may accelerate his spiritual progress to make up the distance and to repair the spiritual loss one may have suffered through his deep involvement in the mundane activities during the year. The days of Ramadan are designed ot keep fast which is an act of 'ibadah for the whole day, and depriving oneself from any material food for many hours, it lessens the bad spiritual effects, if any, of the material pleasures. The nights of Ramadan, on the other hand, are spent in offering Tarawih and waking up for tahajjud and suhur, reducing the time of one's sleep much less than in the normal days. Moreover, apart from the prescribed acts of worship, one is supposed to offer as much optional (nafl) 'ibadah in this month as he can. In this way the level of one's spiritual activities in this month is raised up much higher than in other days of the year.
This philosophy of the month of Ramadan makes it clear that this month should be devoted to the direct acts of worship as far as possible. That is why the reward of the virtuous acts in this month has been multiplied. This is to encourage the Muslims to the maximum possible acts of 'ibadah.
The month of Ramadan is the season of divine blessings. It is the onth of purification. It is meant for annual renovation of the inner spiritual qualities. It is a golden opportunity for every Muslim to strengthen his 'Iman, to purify his heart and soul and to remove the evil effects of the sins committed by him.
This month invites a Muslim to minimize his other mundane involvements and maximize the acts of worship. One should plan his schedule for this month, before-hand, so as to spare maximum time for 'ibadah. Here is a brief list of the acts which should be carried out in Ramadan with due care:
1) To Offer Every Prayer With Jama'ah [In Congregation] In A Masjid:
Sayyiduna Ibn `Umar (radiallaahu 'anhuma) reported: The Messenger of Allah (sallallaahu 'alaihi wa sallam) said, "Salat in congregation is twenty-seven times more meritorious than a Salat performed individually.'' [Al-Bukhari and Muslim]
Sayyiduna Abu Hurairah (radiallaahu 'anh) reported: The Messenger of Allah (sallallaahu 'alaihi wa sallam) said, "A man's Salat in congregation is twenty-five times more rewarding than his Salat at home or in his shop, and that is because when he performs his Wudu' properly and proceeds towards the mosque with the purpose of performing Salat in congregation, he does not take a step without being raised a degree (in rank) for it and having a sin remitted for it, till he enters the mosque. When he is performing Salat, the angels continue to invoke Blessings of Allah on him as long as he is in his place of worship in a state of Wudu'. They say: `O Allah! Have mercy on him! O Allah! Forgive him.' He is deemed to be engaged in Salat as long as he waits for it.'' [Al-Bukhari and Muslim]
This Hadith tells us that Salat in congregation is far more in reward than Salat offered alone. In the preceding Hadith it has been held 27 times and in the present, 25 times more rewarding. The reason for this variation offered by some `Ulama' is that at first it was told to the Prophet (sallallaahu 'alaihi wa sallam) 25 times and then it was increased to 27 and he communicated to his Companions (radiallaahu 'anhum) what was revealed to him. Some other scholars have linked it with the form, spirit and concentration of the Salat. The more meticulous one is about its details, the greater will be the reward for it.
Another difference of opinion in this respect is regarding the nature of Salat in congregation. How does one become eligible for higher reward? Does he become eligible for it by performing Salat in congregation anywhere, i.e., at home, in business premises, at an open place, in the desert etc., or in that congregation which gathers in a mosque? Some `Ulama' go with the first opinion while others agree with the second. Hafiz Ibn Hajar (rahmatullaahi 'alaih) preferred the second view on the grounds that the words occuring in the text of this Hadith support this view.
2) To rise up a little earlier than the exact time of suhoor [time before Fajr spent having breakfast] and to offer the salah of Tahajjud. There is no prescribed number of the tahajjud prayer; yet, it is better to pray 8 rak'at:
Allah, the Exalted, says:
"And in some parts of the night (also) perform the Salat (prayer) with it (i.e., recite the Qur'an in the prayer) as an additional prayer (Tahajjud optional prayer - Nawafil) for you (O Muhammad (sallallaahu 'alaihi wa sallam)). It may be that your Rubb will raise you to Maqam Mahmud (a station of praise and glory, i.e., the honour of intercession on the Day of Resurrection).''(17:79)
"Their sides forsake their beds...''(32:16)
"They used to sleep but little by night [invoking their Rubb (Allah) and praying, with fear and hope].''(51:17)
Sayyiduna`Abdullah ibn Salaam (radiallaahu 'anh) reported: The Prophet (sallallaahu 'alaihi wa sallam) said, "O people, promote the greetings, feed (the poor and needy) and perform Salat when others are asleep so that you will enter Jannah safely.'' [At-Tirmidhi]
Sayyiduna Abu Hurairah (radiallaahu 'anh) reported: The Messenger of Allah (sallallaahu 'alaihi wa sallam) said, "The best month for observing Saum (fasting) after Ramadan is Muharram, and the best Salat after the prescribed Salat is Salat at night.'' [Muslim]
Sayyiduna `Abdullah bin Mas`ud (radiallaahu 'anh) reported: Mention was made before the Prophet (sallallaahu 'alaihi wa sallam) of a man who slept throughout the night till morning. The Messenger of Allah (sallallaahu 'alaihi wa sallam) remarked, "He is a man in whose ears Satan urinated.'' [Al-Bukhari and Muslim]
Sayyiduna `Abdullah ibn `Amr (radiallaahu 'anhuma) reported: The Messenger of Allah (salallaahu 'alaihi wa sallam) said, "The Salat which is dearest to Allah is that of (Prophet) Dawood (alayhis salaam); and As-Saum (the fasting) which is dearest to Allah is that of (Prophet) Dawood. He used to sleep half the night, get up to perform Salat for one-third of it, then sleep through the remaining one-sixth of it; and he used to observe Saum on alternative days.'' [Al-Bukhari and Muslim]
Sayyiduna Jabir (radiallaahu 'anh) reported: I heard the Messenger of Allah (sallallaahu 'alaihi wa sallam) saying, "Every night there is a special time during which whatever a Muslim asks Allah of any good relating to this life or the Hereafter, it will be granted to him; and this moment comes every night.'' [Muslim]
Sayyiduna Abu Hurairah (radiallaahu 'anh) reported: The Messenger of Allah (sallallaahu 'alaihi wa sallam) said, "When any one of you sleeps, Shaytaan ties three knots at the back of his neck. He recites this incantation at every knot: `You have a long night, so sleep.' If he awakes and remembers Allah, one knot is loosened. If he performs Wudu', the (second) knot is loosened; and if he performs prayer, (all) knots are loosened. He begins his morning in a happy and refreshed mood; otherwise, he gets up in bad spirits and sluggish state.'' [Al-Bukhari and Muslim]
Sayyiduna Abu Hurairah (radiallaahu 'anh) reported: The Messenger of Allah (sallallaahu 'alaihi wa sallam) said, "May Allah show mercy to a man who gets up during the night and performs Salat, awakens his wife to pray and if she refuses, he sprinkles water on her face (to make her get up). May Allah show mercy to a woman who gets up during the night and performs Salat, awakens her husband for the same purpose; and if he refuses, she sprinkles water on his face.'' [Abu Dawud]
3) To offer the nafl [voluntary] prayers of Ishraq (two rak'at after sunrise), Duha (four rak'at which may be performed at anytime after Ishraq before noon) and Awwabeen (six rak'at after Maghrib): Merits Of Salatul Ishraaq
The Messenger of Allah (sallallaahu 'alaihi wa sallam) is reported to have said, 'He who performs Fajr Salat with Jamaat and remains seated in the same place while engaging in Dhikr (remembrance of Allah) until after sunrise and thereafter performs 2 Rakaats Nafl Salat (Ishraaq), he will obtain the Thawaab (reward) of one Hajj and one 'Umrah.' (Tirmidhi)
Sayyiduna Abu Hurairah (radiallaahu 'anh) relates that the Prophet (sallallaahu 'alaihi wa sallam) has said that "He who performs Ishraq prayer without fail shall have his lesser sins forgiven even though they may be as numerous as foam specks on the surface of the sea." (Tirmidhi and Ibn Majah)
Merits Of Salatul Duhaa
Sayyiduna Abu Dharr (radiallaahu 'anh) reported: The Prophet (sallallaahu 'alaihi wa sallam) said, "In the morning, charity is due on every joint bone of the body of everyone of you. Every utterance of Allah's Glorification (i.e., saying Subhan Allah) is an act of charity, and every utterance of His Praise (i.e., saying Al-hamdu lillah) is an act of charity and every utterance of declaration of His Greatness (i.e., saying La ilaha illAllah) is an act of charity; and enjoining Ma'roof (good) is an act of charity, and forbidding Munkar (evil) is an act of charity, and two Rak`ah Duha prayers which one performs in the forenoon is equal to all this (in reward).'' [Muslim]
"Charity is due from every joint bone" means that when a person gets up in the morning, it is obligatory for him to thank Allah for having every joint of his intact. Therefore, one must praise and glorify Allah. Since a single invocation of the words mentioned in this Hadith is equivalent to one Sadaqah, one must say these words for 360 times - a number which equals the number of joints in man's body.
Moreover, to enjoin someone to do what is good and dissuade somebody from vice constitutes Sadaqah. However, if one performs two Rak`ah of Duha prayer, it will serve for Sadaqah for all the joints of the body. Thus, this Hadith highlights the merits and importance of Duha prayer. We also learn from this Hadith that Sadaqah is not restricted to spending money alone but also has a vast meaning and covers all forms of virtues mentioned here.
"Whoever prays two rak'ahs of Duha is never written as negligent; whoever prays four is written as a worshipper; whoever prays six, it is sufficient for him that day; whoever prays eight is written from amongst the devout servants; whoever prays twelve, then Allah has built for him a house in Paradise, and there is not a day or night therein except that Allah graciously bestows upon His servant some reward, and what Allah gives to any of His servants is better than anything one can imagine." ['Sahih at-Targhib wat-Tarhib'; 1/351]
In Kitaab An-Naseehah, Sayyiduna Abu Hurairah (radiallahu anh) related the following, which he ascribed to the Prophet (salallahu 'alayhi wa sallam) "Verily, in Paradise there is a gate that is called Ad-Duha. A caller will call out, 'Where are the ones who would consistently perform the Duha prayer? This is your gate, so enter."' [Book of the End, Ibn Kathir (rahmatullahi alaih)]
Merits Of Salaatul Awabeen
The Prophet (salallahu 'alayhi wa sallam) "Whoever performs 6 Rak'aats after Maghrib Salaat will earn the reward of 12 years of Nafl (optional) Ibaadah (worship)." (Tirmidhi)
4)The recitation of the Holy Qur'an. No specific limit has been prescribed, but one should recite as much of it as he can
The Excellence And Merits Of Reciting The Qur'aan
Sayyiduna Abu Umamah (May Allaah be pleased with him) reported: I heard the Messenger of Allah (peace and blessings of Allaah be upon him) saying, "Read the Qur'an, for it will come as an intercessor for its reciters on the Day of Resurrection.'' [Muslim]
Intercession (in this Hadeeth) means that the Qur'aan will be endowed with the power of speech by Allaah ('azza wa jal) and it will request Allaah to forgive the sins of its reciters who acted upon its teachings. Allaah will accept the request of the Qur'aan, as signified in other Ahadeeth.
Sayyiduna An-Nawwas bin Sam`an (May Allaah be pleased with him) reported: I heard the Messenger of Allah (peace and blessings of Allaah be upon him) saying, "The Qur'aan and its people who applied it, will be brought on the Day of Resurrection preceded with Surat Al-Baqarah and Surat Al-`Imran arguing on behalf of those who applied them.'' [Muslim]
On the Day of Requital, the Qur'aan, with Surat Al-Baqarah and Al-`Imran in the forefront, will intercede before Allaah for those who used to recite and act upon them in the life of the world.
Sayyiduna `Uthmaan ibn `Affaan (May Allaah be pleased with him) reported: The Messenger of Allah (peace and blessings of Allaah be upon him) said, "The best amongst you is the one who learns the Qur'aan and teaches it.'' [Al-Bukhari]
Hadhrat `Aa'ishah (May Allaah be pleased with her) reported: The Messenger of Allah (peace and blessings of Allaah be upon him) said, "The one who is proficient in the recitation of the Qur'aan will be with the honourable and obedient scribes (angels) and he who recites the Qur'aan and finds it difficult to recite, doing his best to recite it in the best way possible, will have a double reward.'' [Al-Bukhari and Muslim]
Proficient here means one who reads the Qur'aan in accordance with the rules of "Ilm At-Tajweed'' (the science of the recitation of the Qur'aan) as is evidenced from the words of Imam Bukhari (rahmatullaahi 'alaih)'s narration and the title given to the chapter.
This Hadeeth also highlights the merit of the reader of the Qur'aan who does not know `Ilm At-Tajweed, and for that reason cannot read it fluently. But in spite of this, he reads it with great effort. He will be given double reward, one for the difficulty encountered in reciting it, and another for reading it. Safratun translated in the Hadeeth as scribes (angels) mean the angels that convey the Wahy (Revelation) to the Messenger of Allah (sallallaahu 'alaihi wa sallam). Imaam Bukhaari (rahmatullaahi 'alaih) has taken it to mean "one who makes reconciliation''. The angels who bring Wahy and chastisement from Allaah.
Sayyiduna Abu Musa Al-Ash`ari (May Allaah be pleased with him) reported: The Messenger of Allah (peace and blessings of Allaah be upon him) said, "The believer who recites the Qur'an is like a citron whose fragrance is sweet and whose taste is delicious. A believer who does not recite the Qur'an is like a date-fruit which has no fragrance but has a sweet taste. The hypocrite who recites the Qur'an is like a colocynth whose fragrance is so sweet, but its taste is bitter. The hypocrite who does not recite the Qur'an is like basil which has no fragrance and its taste is bitter.'' [Al-Bukhari and Muslim]
This Hadeeth tells us that a believer who recites the Qur'an and acts upon it, Allaah will grant him a high rank. He is loved by Allaah and also enjoys public esteem. The believer who does not recite it but acts upon its teachings is also loved by Allaah and people. The hypocrite who recites the Qur'aan to have a good show has an evil and dark mind. Last of all comes that hypocrite who does not recite the Qur'aan and has a dark mind and appearance.
Hadhrat Ameer ul Mu'mineen `Umar ibn Al-Khattab (May Allaah be pleased with him) reported: The Prophet (peace and blessings of Allaah be upon him) said, "Verily, Allah elevates some people with this Qur'aan and abases others.'' [Muslim].
Only such people will be elevated who act upon the teachings of the Qur'aan and abstain from what is forbidden by Allaah. The Muslimeen of the early centuries of Islaam were blessed with great honour by Allaah because they loved and applied the Qur'aan. Because of this meaningful attachment with the Qur'aan, they made great achievements in religious and worldly spheres. Those who neglected the teachings of Islaam will be disgraced and humiliated. May Allaah guide and enable us to re-establish our contact with the Qur'aan so that we can regain our past glory. Exaltation and humiliation mentioned in the Hadeeth is bound to happen in both this life and the Hereafter.
Sayyiduna Ibn `Umar (May Allaah be pleased with them both) reported: The Prophet (peace and blessings of Allaah be upon him) said: "Envy is justified in regard to two types of persons only: a man whom Allah has given knowledge of the Qur'an, and so he recites it during the night and during the day; and a man whom Allah has given wealth and so he spends from it during the night and during the day.'' [Al-Bukhari and Muslim]
Sayyiduna Al-Bara' ibn `Azib (May Allaah be pleased with them) reported: A man was reciting Surat Al-Kahf, and a horse was tied with two ropes beside him. As he was reciting, a cloud overshadowed him, and as it began to come nearer and nearer, the horse began to trample voilently. The man came to the Messenger of Allah (peace and blessings of Allaah be upon him) in the morning and mentioned the incident to him. He (peace and blessings of Allaah be upon him) said, "That was tranquillity which descended as a result of the recitation of the Qur'aan.'' [Riyadh us Saliheen]
This Hadeeth brings out two points. Firstly, the excellence of Surat Al-Kahf (The Cave, No. 18). Secondly, the descending of tranquillity from Allaah on the pious persons. The appearance of a cloud for the tranquillity of heart on the recitation of the Qur'aan is a supernatural event (miracle) to which a pious man does not make any contribution. It entirely depends on the Will of Allaah.
Sayyiduna Ibn Mas`ud (May Allah be pleased with him) reported: The Messenger of Allah (peace and blessings of Allaah be upon him) said, "Whoever recites a letter from the Book of Allah, he will be credited with a good deed, and a good deed gets a ten-fold reward. I do not say that Alif-Lam-Mim is one letter, but Alif is a letter, Lam is a letter and Mim is a letter.'' [At-Tirmidhi]
Sayyiduna Ibn `Abbas (May Allah be pleased with them) reported: The Messenger of Allah (peace and blessings of Allaah be upon him) said, "He who does not memorize any part from the Qur'an he is like the ruined house.'' [At-Tirmidhi]
The heart of that Muslim is devoid of grace of spiritualism and Grace of Allaah who does not remember by heart any portion of the Qur'aan, in the same way as a deserted house is deprived of inhabitants and Blessings of Allaah. What we learn from this is that every Muslim must remember some portion of the Qur'aan so that he is safe from the admonition mentioned in this Hadeeth.
Sayyiduna `Abdullah ibn `Amr bin Al-`As (May Allah be pleased with them) reported: The Prophet (peace and blessings of Allaah be upin him) said, "The one who was devoted to the the Qur'an will be told on the Day of Resurrection: `Recite and ascend (in ranks) as you used to recite when you were in the world. Your rank will be at the last Ayah you recite.''' [Abu Dawud and At-Tirmidhi]
This Hadeeth mentions the merit of those who commit the Qur'an (whole or part thereof) to memory (Huffadh). The word `ascend' here means to rise in ranks in Jannah (Paradise). The more one remembers the Qur'aan, the more clear and distinct is his recitation of it, the higher would be the status that he will go on attaining through its blessings. Thus, this Hadeeth provides inducement for the remembrance of the Qur'aan and tells us that its frequent recitation is a means to attain higher ranks in Jannah.
Merits Of Recitation Of Certain Verses And Surahs Of The Qur'aan
Sayyiduna Abu Sa`id Ar-Rafi` bin Al-Mu`alla (May Allah be pleased with him) reported: The Messenger of Allah (peace and blessings of Allaah be upon him) said, "Shall I teach you the greatest Surah in the Qur'aan before you leave the masjid?'' Then he (peace and blessings of Allaah be upon him), took me by the hand, and when we were about to step out, I reminded him of his promise to teach me the greatest Surah in the Qur'aan. He (peace and blessings of Allaah be upon him) said, "It is `Alhamdu lillahi Rabbil `Alamin (i.e., Surat Al-Fatihah) which is As-Sab` Al-Mathani (i.e., the seven oft-repeated Ayat) and the Great Qur'aan which is given to me.'' [Al-Bukhari]
Allah, the Almighty, says:
"And indeed, We have bestowed upon you seven of Al-Mathani (the seven repeatedly recited Ayat), (i.e., Surat Al-Fatihah) and the Grand Qur'an.''(15:87).
This Hadeeth is an elaboration of the Quraanic Ayah quoted above. The Prophet (peace and blessings of Allaah be upon him) held that As-Sab` Al-Mathani is Surat Al-Fatihah (the Opening Chapter) because these seven Ayat are recited in every Salat. Note: When one is following an Imam, the Imams recitation will be sufficient, and it is not necessary to recite behind the Imaam regardless of whether it is a silent salah (Zuhr and Asr), or a loud salah (Fajr, Maghrib and 'Isha). This is the Hanafi position. For a more in depth look, and for the views of the other four Madhaahib, see: Recitation Behind The Imam: Opinions Of The Four Schools -http://www.muftisays.com/blog/Seifeddine-M/1191_15-02-2011/recitation-behind-the-imam%3A-opinions-of-the-four-schools.html
It has also been regarded as the greatest Surah of the Qur'an as it covers all the objects of the Qur'aan and is a condensation of all the subjects which have been discussed in detail in its other Surah. It includes the belief in the Tauhid (the belief in the Oneness of Allaah)), the worship of Allaah, the Day of Resurrection, promise (of Jannah) and warning (against Hell-fire), instances of the pious and impious people of the past communities, and the lessons their conduct has for others. Imaam Abu Dawud (rahmatullaahi 'alaih) and Imaam At-Tirmidhi (rahmatullaahi 'alaih) have reported a Hadeeth in which the Messenger of Allah (peace and blessings of Allaah be upon him) said: "Al-hamdu lillahi Rabbil `Alamin (i.e., Surat Al-Fatihah) is Umm-ul-Qur'aan that is its origin, basis and essence".
Sayyiduna Abu Sa`id Al-Khudri (May Allah be pleased with him) reported about Surat Al-Ikhlas (Chapter 112): The Messenger of Allah (peace and blessings of Allaah be upon him) said, "By Him in Whose Hand my soul is, it is equivalent to one-third of the Qur'an.''
According to another version, he (peace and blessings of Allaah be upon him) said to his Companions (may Allaah be well pleased with them all), "Is anyone of you incapable of reciting one-third of the Qur'aan in one night?'' They considered it burdensome and said: "O Messenger of Allaah, which of us can afford to do that?'' He (peace and blessings of Allaah be upon him) said, "Surat Al-Ikhlas [Say: He is Allaah (the) One] is equivalent to one-third of the Qur'aan.'' [Al-Bukhaari]
One reading of Surat Al-Ikhlas has return and reward equal to the recitation of one-third of the Qur'aan. This Surah mentions the Oneness of Allaah. This is enough to make one realize how much Allaah ('azza wa jal) likes the recitation and remembrance of His Oneness. This is the reason, He has declared Shirk (polytheism) an absolutely unpardonable sin.
Sayyiduna Abu Sa`id Al-Khudri (May Allah be pleased with him) reported: A man heard another reciting Surat Al-Ikhlas repeatedly. The next morning he came to the Messenger of Allaah (peace and blessings of Allaah be upon him) and informed him about it as if he considered it to be of little reward. On that the Messenger of Allah (peace and blessings of Allaah be upon him) said, "By Him in Whose Hand my soul is, this Surah is equal to one-third of the Qur'aan.'' [Al-Bukhari]
"Yataqalluha'' means he thought that its recitation had no special merits. The Prophet (peace and blessings of Allaah be upon him) clarified his misunderstanding by elucidating its eminence.
Sayyiduna Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allaah (peace and blessings of Allaah be upon him) said, "Surat Ikhlas is equivalent to one-third of the Qur'aan.'' [Muslim]
Sayyiduna Anas (May Allah be pleased with him) reported: A man said: "O Messenger of Allah! I love Surat-Al-Ikhlas.'' He (peace and blessings of Allaah be upon him) replied, "Your love for it will admit you to Jannah (Paradise).'' [At-Tirmidhi]
Some scholars have highlighted the eminence of Surat Al-Ikhlas by saying that it comprises the whole discipline of Tauhid. Many other reasons have also been given for its great eminence by Muslim scholars.
Sayyiduna `Uqbah ibn `Amir (May Allah be pleased with him) reported: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: "Do you not know that last night certain Ayat were revealed the like of which there is no precedence. They are: `Say: I seek refuge with (Allah) the Rubb of the daybreak' (Surah al-Falaq, Chapter 113), and `Say: I seek refuge with (Allah) the Rubb of mankind' (Surah an-Nas, Chapter 114).''
[Muslim]
"Alam tara'' means "Have not you seen?'' or "Are you not aware?''
"There is no precedence'' means that there is no other complete Surat in the Qur'aan on this subject, except these two. For this reason these two Surat are called (Al-Mu`awwidhatain) which means two Surat which we use to seek Allaah's protection.
Sayyiduna Abu Sa`id Al-Khudri (May Allah be pleased with him) reported: The Messenger of Allah (peace and blessings of Allaah be upn him) used to seek protection against the evil of jinn and the evil eyes till Surat Al-Falaq and Surat An-Nas were revealed. After they were revealed, he took to them for seeking Allaah's protection and left everything besides them. [At-Tirmidhi]
Like men, jinns have also good and bad elements among them. Almighty Allaah has endowed them with such power that if they want they can, with the Will of Allaah, harm human beings. This is the reason mischievous jinns harm people. Similarly, influence of the evil eye is also true. What it means is that if a person looks at someone with greed and envy, the evil effects of his look will reach the person viewed, and because of that he has to suffer some loss or trouble or accident. For this reason, the Prophet (peace and blessings of Allaah be upon him) would seek the protection of Allaah against the jinns and the evil eye and pray in his own words for it, saying: "I seek Your protection against jinns and evil eyes of the people.'' After the revelation of the Surah Al-Falaq and An-Nas (last two Surah of the Quran) he started reciting them because these were revealed for this purpose. These Surah are also called "Al-Mu`awwidhatain'' which mean two Surah which provide protection. It is, therefore, very useful to seek the protection of Allaah by reciting them.
Sayyiduna Abu Hurairah (May Allah be pleased with him) reported: I heard the Messenger of Allah (peace and blessings of Allaah be upon him) saying, "There is a Surah in the Qur'aan which contains thirty Ayat which kept interceding for a man until his sins are forgiven. This Surah is `Blessed is He in Whose Hand is the dominion.' (Surat Al-Mulk, 67).''
[At-Tirmidhi and Abu Dawud]
On the Day of Resurrection this Surah will intercede with Allaah for the forgiveness of its reciter. This Hadeeth has been narrated (in Arabic) in the past tense because, like the past indefinite, its occurrence is definite and not open to inquiry. At some places, however, it has also been narrated in the present tense.
Sayyiduna Abu Mas`ud Al-Badri (May Allah be pleased with him) reported: I heard the Prophet (peace and blessings of Allaah be upon him) saying, "He who recites the two Ayat at the end of Surat Al-Baqarah at night, they will suffice him.'' [Al-Bukhari and Muslim]
"Suffice him'' here means that he will be protected from the evils. Its another meaning is that these two Ayat will take the place of Tahajjud (optional prayer in the late hours of the night). Imam An-Nawawi (rahmatullaahi 'alaih) has cited the latter meaning.
Sayyiduna Abu Hurairah (May Allah be pleased with him) reported: I heard the Messenger of Allah (peace and blessings of Allaah be upon him) saying: "Do not turn your houses into graveyards. Shaytaan runs away from the house in which Surat Al-Baqarah is recited.'' [Muslim]
This Hadeeth instructs us not to turn our homes into the like of a graveyard through the negligence of reciting the Qur'aan in them. It also points out the excellence of Surat Al-Baqarah, which when recited, will certainly keep the devil away.
Sayyiduna Ubayy ibn Ka`b (May Allah be pleased with him) reported: The Messenger of Allah (peace and blessings of Allaah be upon him) said: "Abu Mundhir! Do you know which Ayah in Allaah's Book is the greatest?'' I replied: "It is `Allahu laa ilaaha illaa Huwal-Haiyyul-Qayyoom (Allah! none has the right to be worshipped but He, the Ever Living...)'.'' (2:256) Thereupon he (peace and blessings of Allaah be upon him) patted me in the chest and said, "Rejoice by this knowledge, O Abu Mundhir!'' [Muslim]
The words cited in the Hadeeth occur at the beginning of Ayat-ul-Kursi (verse 256 of Surat Al-Baqarah). The merits mentioned in the Hadeeth are for the whole Ayah. Ayat-ul-Kursi mentions the Majestic Attributes and Mighty Powers of Allaah and is, therefore, very meritorious.
"Rejoice by this knowledge'' means "May this knowledge be a source of respect, honour and benefit to you.'' And knowledge here stands for the knowledge of the Qur'aan and Hadeeth which is certainly a means of success in this world and the Hereafter.
Sayyiduna Abu Hurairah (radiallahu anh) reported: The Messenger of Allah (salallahu 'alayhi wa sallam) put me in charge of charity of Ramadan (Sadaqat-ul-Fitr). Somebody came to me and began to take away some food-stuff. I caught him and said, "I must take you to the Messenger of Allah (salallahu 'alayhi wa sallam).'' He said, "I am a needy man with a large family, and so I have a pressing need.'' I let him go. When I saw the Messenger of Allah (salallahu 'alayhi wa sallam) next morning, he asked me, "O Abu Hurairah! What did your captive do last night?'' I said, "O Messenger of Allah! He complained of a pressing need and a big family. I felt pity for him so I let him go.'' He (salallahu 'alayhi wa sallam) said, "He told you a lie and he will return.'' I was sure, according to the saying of the Messenger of Allah (salallahu 'alayhi wa sallam) that he would return. I waited for him. He sneaked up again and began to steal food-stuff from the Sadaqah. I caught him and said; "I must take you to the Messenger of Allah (salallahu 'alayhi wa sallam).'' He said, "Let go of me, I am a needy man. I have to bear the expenses of a big family. I will not come back.'' So I took pity on him and let him go. I went at dawn to the Messenger of Allah (salallahu 'alayhi wa sallam) who asked me, "O Abu Hurairah! What did your captive do last night?'' I replied, "O Messenger of Allah! He complained of a pressing want and the burden of a big family. I took pity on him and so I let him go.'' He (salallahu 'alayhi wa sallam) said, "He told you a lie and he will return.'' (That man) came again to steal the food-stuff. I arrested him and said, "I must take you to the Messenger of Allah (salallahu 'alayhi wa sallam), and this is the last of three times. You promised that you would not come again but you did.'' He said, "Let go of me, I shall teach you some words with which Allah may benefit you.'' I asked, "What are those words?'' He replied, "When you go to bed, recite Ayat-ul-Kursi (2:255) for there will be a guardian appointed over you from Allah, and Satan will not be able to approach you till morning.'' So I let him go. Next morning the Messenger of Allah (salallahu 'alayhi wa sallam) asked me, "What did your prisoner do last night.'' I answered, "He promised to teach me some words which he claimed will benefit me before Allah. So I let him go.'' The Messenger of Allah (salallahu 'alayhi wa sallam) asked, "What are those words that he taught you?'' I said, "He told me: `When you go to bed, recite Ayat-ul-Kursi from the beginning to the end i.e., Allah! none has the right to be worshipped but He, the Ever Living, the One Who sustains and protects all that exists. Neither slumber nor sleep overtakes Him. To Him belongs whatever is in the heavens and whatever is on the earth. Who is he that can intercede with Him except with His Permission? He knows what happens to them (His creatures) in this world, and what will happen to them in the Hereafter. And they will never compass anything of His Knowledge except that which He wills. His Kursi encompasses the heavens and the earth, and preserving them does not fatigue Him. And He is the Most High, the Most Great.'(2:255). He added: `By reciting it, there will be a guardian appointed over you from Allah who will protect you during the night, and Satan will not be able to come near you until morning'.'' The Messenger of Allah (salallahu 'alayhi wa sallam) said, "Verily, he has told you the truth though he is a liar. O Abu Hurairah! Do you know with whom you were speaking for the last three nights?'' I said, "No.'' He (salallahu 'alayhi wa sallam) said, "He was Shaitan (Satan).'' [Al-Bukhari]
Sayyiduna Abud-Darda' (May Allah be pleased with him) reported: The Messenger of Allah (peace and blessings of Allaah be upon him) said: "Whoever commits to memory the first ten Ayat of the Surat Al-Kahf, will be protected from (the trial of) Ad-Dajjal (Antichrist).'' [Muslim]
In another narration, the Messenger of Allah (peace and blessings of Allaah be upon him) said: "(Whoever commits to memory) the last ten Ayat of Surat Al-Kahf, he will be protected from (the trial of) Ad-Dajjal (Antichrist).''
al-Maseeh Ad-Dajjal will appear sometime before Yaum-ul-Qiyaamah. Allaah, the Almighty will give him some supernatural powers the manifestation of which will shake the faith of many people. For this reason, this will be a serious trial. All of the noble Prophets (peace and blessings of Allaah be u pon them all) warned their people against him. Our beloved Prophet Muhammad (peace and blessings of Allaah be upon him) also warned us against him and ordered us to guard ourselves from it and strictly advised us to seek Refuge of Allaah against it. This Hadeeth tells us the way to save ourselves from Ad-Dajjal. The recitation of the first or the last ten Ayat of Surat Al-Kahf (Surah 18 of the Qur'aan), in the morning and evening, is very useful for this purpose.
Sayyiduna Ibn `Abbas (May Allah be pleased with them both) reported: While Angel Jibreel (Gabriel - peace be upon him) was sitting with the Messenger of Allah (peace and blessings of Allaah be upon him), he heard a sound above him. He lifted his head, and said: "This is a gate which has been opened in heaven today. It was never opened before.'' Then an angel descended through it, he said: "This is an angel who has come down to earth. He never came down before.'' He sent greetings and said: "Rejoice with two lights given to you. Such lights were not given to any Prophet before you. These (lights) are: Fatihah-til-Kitab (Surat Al-Fatihah), and the concluding Ayat of Surat Al-Baqarah. You will never recite a word from them without being given the blessings it contains.'' [Muslim]
This Hadeeth tells the excellence of the last Ayat of Surat Al-Baqarah. (That is from Amanar-Rasul to the end of the Surah). Any one who recites these Ayat with a sincere heart will receive guidance, forgiveness and bliss in this life and in the Hereafter.
Desirability of Assembling for the Recitation of the Noble Qur'aan
Sayyiduna Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (peace and blessings of Allaah be upon him) said, "Any group of people that assemble in one of the Houses of Allaah to study the Qur'aan, tranquillity will descend upon them, mercy will engulf them, angels will surround them and Allaah will make mention of them to those (the angels) in His proximity.'' [Muslim]
The meaning of the Hadeeth is that they teach one another by discussing the Quranic sciences, and knowledge the Qur'aan contains. This meaning is correct because both these acts are auspicious and are means of gaining the Pleasure of Allaah. This Hadeeth, however, does not tell us in any way that this group of people recite the Qur'an all at once. This is Bid`ah (innovation) for this was not the practice of the Messenger of Allaah (peace and blessings of Allaah be upon him).
The Merit of Recitation of the Noble Qur'an in a Pleasant Voice
Sayyiduna Abu Hurairah (May Allah be pleased with him) reported: I heard the Messenger of AllAh (peace and blessings of Allaah be upon him) saying, "Allaah does not listen so attentively to anything as He listens to the recitation of the Qur'aan by a Prophet who recites well with a melodious and audible voice.'' [Al-Bukhari and Muslim]
"Allah does not listen so attentively'' has two- fold meanings. First, Allah's acceptance and pleasure. Second, His attribute of Hearing. One must have to believe in it although we can neither describe it nor compare it with anything else.
The word "Ghina'' is ordinarily used for singing but here it means the recitation which is done in accordance with the principles of Tajweed and in a beautiful voice.
Thus, this Hadeeth induces us to recite the Qur'aan properly with nice feeling and voice.
Sayyiduna Abu Musa Al-Ash`ari (May Allah be pleased with him) reported: The Messenger of Allah (peace and blessings of Allaah be upon him) said to him, "You have been given a Mizmar (sweet melodious voice) out of the Mazamir of Prophet Dawood (David - peace be upon him).'' [Al-Bukhari and Muslim]
Mizmar means flute but here it stands for tune and sweet voice. In the phrase Al-Dawood (peace be upon him), translated here `the family of Dawud,' the word Al is superfluous and what is in fact meant is Prophet Dawood. In any case, sweet voice is a gift of Allaah Who grants it to whom He likes. Lucky indeed are those who are granted this gift and they go about using it to invite people to the religion of Allaah.
Sayyiduna Al-Bara' bin `Azib (May Allah be pleased with them) reported: I heard the Prophet (peace and blessings of Allaah be upon him) reciting Surat Wat-Teeni Waz-Zaitoon (Surah 95) during the `Isha' prayer. I have never heard anyone reciting it in a more beautiful voice than his. [Al-Bukhari and Muslim]
Like other virtues and qualities, the Prophet (peace and blessings of Allaah be upon him) was also granted a sweet voice by Allaah.
Sayyoduna Abu Lubabah Bashir ibn `Abdul-Mundhir (May Allah be pleased with him) reported: The Prophet (peace and blessings of Allaah be upon him) said, "He who does not recite the Qur'aan in a pleasant tone is not of us.'' [Abu Dawud]
The words "is not of us'' mean that he is not following the way of the Prophet (peace and blessings of Allaah be upon him) with regard to the recitation of the Qur'aan. This Hadeeth also induces us to recite the Qur'aan with a sweet and touching voice because the recitation of the Qur'aan in this manner enhances its effect.
Sayyiduna Ibn Mas`ud (May Allah be pleased with him) reported: The Prophet (peace and blessings of Allaah be upon him) said to me, "Recite the Qur'aan to me.'' I said: "O Messenger of Allah! Shall I recite it to you when it was revealed to you?'' He (peace and blessings of Allaah be upon him) said, "I like to hear it from others.'' Then I began to recite Surat An-Nisa' (Surah 4). When I reached the Ayah:`How will it be when We shall bring a witness from every people and bring you as a witness against them?'(Having heard it) he said, "Enough! Enough!'' When I looked at him, I found his eyes were overflowing with tears.
[Al-Bukhari and Muslim]
This Hadeeth stresses the need to hear the recitation of the Qur'aan from those who recite it beautifully in order to contemplate over it, as was done by the Prophet (peace and blessings of Allaah be upon him) himself.
Warning against forgetting the Qur'an
Sayyiduna Abu Musa Al-Ash`ari (May Allah be pleased with him) reported: The Prophet (peace and blessings of Allaah be upon him) said, "Read the Qur'aan regularly. By the One in Whose Hand Muhammad's soul is, it escapes from memory faster than a camel does from its tying ropes.'' [Al-Bukhari and Muslim]
To safeguard the Qur'aan means to recite it regularly, because if one fails to do so, he tends to forget it quickly. In the absence of regular recitation, one is bound to forget it more quickly than a camel breaks loose bound with. The breaking loose by the camel to liberate itself is a simile for the quick process of forgetting.
Sayyiduna Ibn `Umar (May Allah be pleased with them both) reported: The Messenger of Allah (peace and blessings of Allaah be upon him) said: "The parable of one who knows the Qur'aan by heart is as the parable of an owner of hobbled camel. If he remains vigilant, he will retain it; and if he neglects it, it will go away.'' [Al-Bukhari and Muslim]
The person who memorizes the entire Qur'aan or a portion of it, if he recites it regularly, he will retain it; otherwise, it will start slipping from his memory.
This cannot be undone and I am sure it will be greatly appreciated.
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said, "Allah the Exalted and Majestic said: `Every act of the son of Adam is for him, except As-Siyam (the fasting) which is (exclusively) for Me, and I will reward him for it.' Fasting is a shield. When anyone of you is observing fast, he should neither indulge in obscene language nor should he raise his voice; and if anyone reviles him or tries to quarrel with him, he should say: `I am fasting.' By Him in Whose Hand the soul of Muhammad is, the breath of one observing Sawm (fast) is sweeter to Allah than the fragrance of musk. The one who fasts, experiences two joys: he feels pleasure when he breaks the fast. He is joyful by virtue of his fast when he meets his Rubb.''
