Shaykh Mawlānā Muhammad Saleem Dhorat�hafizahullāh
During Ramaḍān we should routinely spend 10-15 minutes before the Adhān for Maghrib in Du'ā.
Each one of us has numerous spiritual, physical and material needs. Hence we should ask from Allāh ta'ālā�during this period, for it is a time of acceptance.
We should counsel ourselves that these moments are golden opportunities and if they slip away we may never get another chance!
Shaykh Mawlānā Muhammad Saleem Dhorat�hafizahullāh
The reward and significance of tilāwah of the Qur'ān during Ramadhān is indeed great. Realising this, someone who is currently reading three juz per day may entertain the noble intention of reading six juz a day - not from tomorrow, but next Ramadhān! It would be no sin if he were to start reading six juz instead of three this very Ramadhān!
It is also noticed that before the advent of Ramadhān, many people realise that indeed they should engage in tilāwah during the blessed month. However, with this noble thought in mind, they fail to do any tilāwah during the remaining days of Sha'ban and wait for the first of Ramadhān to begin. Just imagine how much reward they deprive themselves of!
"How many there are who fast but do not gain anything from it but hunger, and how many there are who pass the night standing in prayer but do not gain anything from it but sleeplessness." (Darimi)
This hadith is a commentary on those who fast without seeking reward from Allaah سبحانه و تعالى or who do not abstain from committing sins, even though the minimal obligation is fulfilled by such a fast. As for those who stand for lengthy vigils at night, their motive may be to show off, in which case no reward would be gained. Likewise is the case with all acts of worship - sincerity (ikhlas) is essential in all of them. (Mirqat al-Mafatih, 4:510)
Be extra generous and charitable in the last ten blessed nights of Ramadaan
Imam an-Nawawi رحمه الله said, "Our companions said that being generous and performing favors are highly recommended during Ramadan, specifically during the last ten nights. By doing so, we emulate the example of the Messenger of Allah صلى الله عليه وسلمas well as our pious predecessors رحمة الله عليهم. This month is honored and good works carried out in this month are more blessed than they are at any other time."
"The Sahaabah and Tabi'een would spend six months supplicating to attain Ramadaan, and spend the next six months asking Allaah to accept their worship from Ramadaan." [Yalaa Ibn Fadhl, Lataaif al-Ma'aarif]
Preserving the Gains of Ramadan:10 Deeds to be continued after Ramadan
Honorable friends, we are in post-Ramadan stage, and on this occasion we should mention that every believer who fasted this noble month, prayed in its nights, recited the noble Quran, lowered his gaze from what is forbidden, and sought the halal in his income, should continue that behavior, which accompanied him during Ramadan, even after Ramadan, so that the gains are cumulative.
The higher you climb up the ladder of faith qualitatively; you should keep it, strengthen it and build upon it for higher steps.
With this attitude we will benefit from acts of worship, where all our gains accumulate until they reach the point that Allah the Almighty is pleased with us.
It is unreasonable to go back to the usual, unacceptable life-style and behavior one used to have before Ramadan, as this means that he did not improve, there are no accumulative gains, all the gains were instantaneous, gone when Ramadan is over.
As a poet said:
"Ramadan is over so give us wine o waiter
It misses me and I miss it"
When after Ramadan one goes back to what he used to do before it, he cancels the accumulation of achievements in his life, as they become related and limited only to a certain period and stage, and they end with the end of that stage.
Therefore, no progress, no upgrading in one's life who understands only the month of Ramadan as a season of worship, commitment, discipline, sharing, giving, reciting Quran, making Duas, seeking Islamic-knowledge, seeking Allah's forgiveness, etc, but goes back after Ramadan to what he used to be before Ramadan.
This noble month was meant by Allah to be a return to Him, making peace with Him, repentance to Him, walking towards Him. But the heroism is to let this 'return' and repentance continue after Ramadan, and to maintain and build up on all the goodness you had in Ramadan for the rest of the year.
Let the eating and drinking be the only difference between Ramadan and after Ramadan.
Any way, your relationship with Allah the Almighty should not be limited to a certain time. You performed all the acts of worship and then you go back to what you have been before? No!
All your gains must be cumulative, continuous and keep increasing in quality and quantity till you meet your Lord.
Ten Aamaal (acts of worship) to be continued after Ramadan:
1. Maintaining the regularity of Fardh Salaah in Masjid and also praying Nafl salaahs and Tahajjud.
2. Reading a portion of Quran daily.
3. Dua and Istighfaar.
4. Taking some time out for Dhikr/ Salawaat (Durood).
5. Fasting Nafl fasts of Shawwal, Mondays and Thursdays etc.
6. Charity and Feeding the Poor.
7. Good Akhlaaq/ behaviour.
8. Avoiding Sins by adopting Taqwa (particularly, controlling the tongue, eyes and ears).
9. Acquiring Islamic Knowledge.
10. Adopting pious company.
The Prophet's صلى الله عليه وسلم Advice at the Approach of Ramadhan
Salmaan رضي الله عنه reports, "On the last day of Sha'baan, Rasulullah صلى الله عليه وسلم addressed us and said,
"O people there comes over you now a great month, a most blessed month in which lies a night more greater in virtue than a thousand months.
It is a month in which Allah has made Fasting compulsory by day. And has made sunnah the Taraaweeh by night.
Whosoever intends drawing near to Allah by performing any virtuous deed, for such person shall be the reward like the one who had performed a fardh in any other time. And whoever performs a fardh, shall be blessed with the reward of seventy fara'idh in any other time.
This is indeed the month of patience, and the reward for true patience is Jannah (paradise).
It is the month of sympathy with one's fellowmen.
It is the month wherein a true believer's rizq is increased.
Whosoever feeds another who fasted, in order to break the fast at sunset, for the feeder there shall be forgiveness of sins and emancipation from the fire of Jahannam (hell), and for such feeder shall be the same reward as the one who Fasted (whom he fed) without that person's reward being decreased in the least."
Thereupon we said, "O messenger of Allah, not all of us possess the means whereby we can give a fasting person to break his fast." Rasulullah صلى الله عليه وسلم replied, "Allah grants the same reward to the one who gives a fasting person to break the fast a mere date, or a drink of water, or a sip of milk."
"This is a month, the first (ten days) of which brings Allah's mercy, the middle of which brings His forgiveness and the last of which brings emancipation from the fire of Jahannam.
Whosoever lessens the burden of his servants (employees under him) in this month, Allah will forgive him and free him from the fire of Jahannam.
And in this month four things you should continue to perform in great number, two of which shall be to please your Lord, while the other two shall be those without which you cannot do. Those which shall be to please your Lord, are that you should in great quantity bear witness that there is no deity to worship except Allah (i.e. recite often the Kalimah Tayyibah- 'Laa llaaha illallaah') and do much Istighfaar (beg Allah's forgiveness by saying- 'Astagirfirul-laah'). And as for those without which you cannot do, you should beg of Allah, entrance into paradise and ask refuge in Him from Jahannam (hell).
And whoever gave a person who fasted water to drink, Allah shall grant that giver to drink from My fountain, such a drink where after that person shall never again feel thirsty until he enters Jannah."
Sayyiduna 'Ubadah ibn Samit (radiyallahu'anhu) reports that Rasulullah (sallallahu'alaihi wasallam) use to teach the Sahabah (radiyallahu'anhum) the following Du'a when the Blessed month of Ramadhan would arrive:
اَللّٰهُمَّ سَلّمْنِيْ لِرَمَضانَ وَسَلّمْ رَمَضانَ لِيْ وَسَلّمْه لِي مُتَقَبَّلا
رواه الطبراني في الدعاء والديلمي ، وسنده حسن- كنز العمال
8/584
Allahumma sallimni li Ramadhana, wa sallim Ramadhana li, wa sallimhu li mutaqabbala.
Translation: O Allah! preserve me for Ramadhan, safeguard Ramadhan for me and accept it from me.
(Kitabu Du'a of Imam Tabarani, hadith: 912, also see:Hayatu Sahabah, vol.3 pg.182 & Kanzul 'Ummal, Vol.8 pg.584)
Explanation "Preserve me for Ramadhan" means: O Allah! allow me to remain healthy and able so I may benefit from Ramadhan. It shouldn't be that when Ramadhan arrives, I am caught up in some unfortunate condition that hinders our Fast, 'ibadah etc.
"Safeguard Ramadhan for me" means: In addition to being able, O Allah! grant me the tawfeeq (ability) to maximise my benefit from this auspicious occasion. Many able people witness this month but fail to actually benefit from it. These people are truly unfortunate! May Allah save us.
"and accept it from me" means: O Allah! after inspiring me to be devoted throughout the month, don't let it go to waste by not accepting it.
Status of this narration
The chain of narrators for this hadith is weak. (Footnotes of Shaykh 'Awwamah on Musnad 'Umar ibn 'Abdil 'Azeez, pg.280)
However it is positively supported by the practice of the salaf (pious predecessors) with slight variations in the wording and is therefore suitable for practice.
Habit of the Salaf
1. Imam Tabarani (rahimahullah) reports that the famous Tabi'i: Makhool (rahimahullah) would recite this du'a at the beginning of Ramadhan. (Kitabu Du'a li Tabarani hadith:913)
2. He also reports from 'Abdul 'Azeez ibn Abi Rawwad (Demise: 159 A.H.) that "the muslims would recite" a similar du'a (with additions to the above wording) upon the arrival of Ramadhan. (ibid, hadith:914)
3. Imam Muhammad ibn Nasar Al-Marwazi has recorded in his Qiyamul Layl that it was the habit of the Sahabah (radiyallahu'anhum) and the Tabi'un (rahimahumullah) to recite this du'a when Ramadhan arrived. (Mukhtasar Qiyamul Layl, pg.98)
4. Hafiz Ibn Rajab (rahimahullah) has quoted the reliable Tabi'i; Yahya Ibn Abi Katheer (rahimahullah) to have said:
"It was their habit (the Sahabah & Tabi'un) to make this du'a..." (Lataiful Ma'arif, pg.280)
It is probably in light of these substantiations that Imam Suyuti (rahimahullah) has declared the narration as hasan, i.e. soundly authentic. (Kanzul 'Ummal, vol.8 pg.584)
When to recite this?
Besides the last reference, all of the above have mentioned this du'a to be recited when Ramadhan arrives or commences. In the version of Yahya ibn Abi Katheer (rahimahullah) the words used are:
اللهم سلمني إلى رمضان
O Allah keep me safe till Ramadhan
This supports the habit of reciting this supplication (with these words) before the arrival of the month itself.
May Allah Ta'ala guides us all to implement this sunnah and teach it to others. Ameen.
Sayyiduna Abu Hurairah (May Allah be pleased with him) reported: The Prophet (صلى الله عليه وسلم) said, "Do not observe Saum (fasting) for a day or two days preceding Ramadan. However, if a person is in the habit of observing Saum on a particular day (which may fall on these dates), he may fast on that day.'' [Al-Bukhari and Muslim].
"However, if a person is in the habit of observing Saum on a particular day'' means that if it is his routine to observe Saum on these days, then he can do so. The reason being that in that case his Saum will not be for the reception of Ramadan but a matter of routine.
Sayyiduna Ibn `Abbas (May Allah be pleased with them) reported: The Messenger of Allah (صلى الله عليه وسلم) said, "Do not observe Saum (fasting) before the advent of Ramadan. Observe Saum at sighting of the crescent of Ramadan and terminate it at sighting the crescent (of Shawwal). If the sky is overcast, complete (the month as) thirty (days).'' [At-Tirmidhi].
"Before the advent of Ramadan'' here signifies the second half of Sha'ban. That is, one should not observe voluntary Saum after 15th of Sha`ban so that one's vitality is maintained for the Saum of Ramadan approaching near. If the moon is not sighted due to clouds, then observing Saum should be started after completing thirty days of Sha`ban. Similarly, if the moon of the of Shawwal is not sighted, then thirty days of fasting Ramadan must be completed before celebrating `Eid-ul-Fitr.
Sayyiduna Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (صلى الله عليه وسلم) said, "When there comes the middle of Sha`ban, don't observe Saum (fasting).'' [At-Tirmidhi].
The scholars of the Shafi'ee school understood that this hadith prohibits voluntary fasting in the second half of Sha'ban, except in certain circumstances. The other schools, however, say that there is no prohibition on fasting in the second half of the month but say that it is disliked to fast a day or two before Ramadaan.
Mufti Taqi Usmani said, "Prophet Muhammad, Sall-Allahu alayhi wa sallam, himself used to fast most of the month of Sha'ban, because he had no fear of developing weakness or weariness before the commencement of Ramadan. As for others, he ordered them not to fast after the 15th of Sha'ban for the fear that they would lose their strength and freshness before Ramadan starts, and would not be able to welcome the month of Ramadan with enthusiasm."
Sayyiduna `Ammaar Ibn Yasir (May Allah be pleased with them) reported: He who observes the fast on a doubtful day [1], has in fact disobeyed Abul-Qasim, (i.e., the Messenger of Allah (صلى الله عليه وسلم)). [Abu Dawud and At-Tirmidhi]. [2]
Notes:
[1]
Quote:
The Day Of Doubt (Uncertainty) [Yawmush Shakk]
The day of doubt is the day after the twenty-ninth day of the month of Sha'ban. Due to overcast conditions that have concealed the moon on this doubtful day, there is an equal measure of knowledge and ignorance with respect to the reality of the situation.
It is disliked to fast during this day except a voluntary fast that one is firm about with no wavering (in the intention) between it and between other fasts. Hence, the intention of a voluntary fast must be firm with no wavering or hesitation. The Prophet صلى الله عليه وسلم said [The day of doubt is not to be performed as a fast on the belief that it is Ramadan, rather it is observed as a voluntary fast]. [1]
If it appears that this day is from Ramadan, then one's voluntary fast suffices for that of Ramadan. In other words, what one fasted is valid for that of Ramadan.
Note, this issue has several variations.
First, if a person forms the intention of Ramadan, it is disliked. Though if it becomes evident that it is from Ramadan, then his fast is valid (as that of Ramadan) because he witnessed the moon and maintained the fast. If it becomes clear that it is still the month of Sha'ban, then his fast is regarded as a voluntary one.
Second, if a person forms an intention of another wajib fast, it is also disliked, except that this dislike is lesser than the first case. If it then becomes evident that this day is from Ramadan, then his fast is valid (as that of Ramadan) due to existence of the basic intention. If it appears that it is the day of Sha'ban, then it is regarded for him as a voluntary fast.
Third, a person may form the intention for a voluntary fast, and there is no dislike about this on the basis of the hadith.
Fourth, one can make the intention itself conditional, in that he will form the intention if it is Ramadan, but he will not if it is from Sha'ban. With this type, he is not deemed as a person who is fasting because he is not decisive in forming his intention.
Fifth, is that he makes the intention conditional regarding its details, in that he will form the intention to fast if the next day is Ramadan, and if it is from Sha'ban, then he will fast on account of another wajib fast. This is disliked due to indecision between two conditions that are both disliked. If this day appears as Ramadan, then, his fast is valid because he was unwavering in the structure of the intention itself. If however, it turns out to be from Sha'ban, then his fasting of another wajib is not valid. [2]
If one is hesitant upon the day of doubt between fasting and breaking fast, then he is ruled as not fasting, such as the saying, "If it is Ramadan, then I am fasting and if it is not, then I am not fasting," and the reason one is ruled as not fasting is because he is not decisive in his intention. And if it later appears that the day is from Ramadan, then one is required to make up the day.
It is disliked to fast a day or two at the end of the month of Sha'ban. Though it is not disliked to fast more than two days. The Prophet صلى الله عليه وسلم said [Do not fast for a day or two ahead of Ramadan except a person who is in that habit of observing a particular fast and he fasted on that day]. [3]
The reason is that there should be a clear distinction between the two types of fasts.
On the day of doubt, the mufti orders the people to wait (without the intention of fasting). Afterwards, when the time for intention expires and the day did not appear as that of Ramadan, the mufti orders the people to break the fast.
Though the mufti, judge and the elite are to fast during this day of doubt (as a voluntary fast); and the elite are those able to control themselves from wavering in their intention and able to differentiate their voluntary fast from the obligatory one. [4]
Notes
[1] Al-Zayla'i vol, 2, 440
[2] Al-Hidayah 129-130
[3] Muslim 1082
[4] Nur al-Idah
Shaykh Muhammad Ibn Salih al-'Uthaymeen رحمه الله said,
"If the people have no concern except to have a variety of food, to sleep during the day, and to talk during the night about things which will not benefit them-then there is no doubt that this is a squandering of a priceless opportunity which may not come again to that person in his lifetime. So the resolute man is the one who progresses in Ramadaan according to [an amount of] sleep that is fitting at the first part of the night, and by standing to pray in Tarawih, and standing to pray at the end of the night if he can, and likewise he is not excessive in his food or drink."
In the Qur'an, Allaah سبحانه و تعالى makes it clear that the act of fasting is also another act of worship that was prescribed for the earlier religious communities. Allaah سبحانه و تعالى has said,
"O you who believe! Fasting is prescribed for you as it was prescribed for those before you, that you may become al-Muttaqoon." (Soorah al-Baqara, 2:183)
Fasting is the one act of worship wherein the believer gives up his most basic needs and urges for a lengthy period of time as a form of worship of Allaah سبحانه و تعالى. In this sense, it is definitely unique and the effects of this practise have been tied directly to the increased of taqwa (God-consciousness and fear of Allaah). [1]
The believer gives up his food and drink for an entire month out of a desire and intention to submit to Allaah سبحانه و تعالى and to do the act that will draw him closer to Allaah سبحانه و تعالى. The realisation and cultivation of obedience to Allaah سبحانه و تعالى concerning the fast is so precise that even the manner in which the fast is broken is done in accordance to the guidance from Allaah سبحانه و تعالى. In other words, the believer gives up his food and drink during the daytime as an act of submission and worship and he also breaks his fast as soon as the sun sets as a further act of obedience and submission to Allaah سبحانه و تعالى. Thus, the breaking of the fast at that exact time is not simply a matter of the person now being free to eat so he eats at that time and does not delay his eating. No, instead, it is another act of obeying the Divine guidance. He breaks his fast at that time in application of the hadeeth,
"The people will continue to be in a good state as long as they hasten to break the fast." [Recorded by al-Bukhari and Muslim]
An important conclusion that one gets from the institution of the fast is that the natural inclinations of man - the need for food, drink and sexual intercourse, for example - are not in themselves evil. As was noted earlier, the teachings of Islaam are completely consistent with the nature that Allaah Himself سبحانه و تعالى has given mankind. Hence, these natural wants and desires are not frustrated completely nor denied outright. That would not be practical or achievable given the nature of mankind (and the ascetics throughout history, with their numerous aberrations, have actually demonstrated that fact). At the same time, though, these natural desires cannot be left to run free, as otherwise people will be indulging in their desires regardless of the negative consequences for themselves or for others (as can be witness in the world today with its widespread promiscuity, sexually transmitted diseases, alcohol abuse, drug abuse and so forth).
These natural desires are to be harnessed - harnessed in such a way that positive results flow for the soul and even for humanity at large. It is admitted that their harnessing is not always the simplest of tasks. Islahi noted,
"But Islam is a faith in perfect harmony with human nature and these (lusts and passions) are part of that nature, without which the individual and specific demands of man cannot be met. That is why it has not permitted man to put an end to them [completely] but [it] has [been] ordered that they should be tamed and kept on the right track. But it is a patent fact that to keep them under control is a far more difficult task. A headstrong horse if it has to be put to an end needs only a single bullet from a gun. But if it is needed for riding and has to be tamed, an expert horseman with great pains and labour in its training can achieve this end and that too only after facing many dangers. The devotional act of fasting has been prescribed by Islam so that the unruly tendencies of the inner self of man, on the one side after attenuation, may come to temperance, and on the other, man's will power may become strong enough to suppress and make them abide by the limits set by God. Due to this dual activity from the point of view of self-purification... this devotional act has a great importance." [2] [3]
The famous Tabi'ee, imam Abul 'Aliyah
(r.a.) says: "A fasting person is in the
constant worship of Allah Ta'ala even
while he is asleep,as long as he does not
backbite anyone (or commit any other
sin)" (Lataiful ma'arif, pg.224)
This cannot be undone and I am sure it will be greatly appreciated.
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