Shaykh Muhammad Ibn Salih al-'Uthaymeen رحمه الله said,
"From among the wisdoms behind the legislation of fasting is that it is an act of worshipping Allaah the Most High in which the slave seeks closeness to his Lord by deserting things which are beloved to him such as food, drink and intercourse. By doing this, the truthfulness of his faith becomes apparent, along with his total servitude, strong love (for his Lord), and the extent of his hope in Allaah. This is because the human being will not leave something that he loves except for something that he loves more. When the believer knows that the pleasure of his Lord is in fasting, by abstaining from things he loves and desires, he gives preference to the pleasure of his Lord over his own pleasure. He left things that he loves despite his love for it. And this is because the relaxation of his heart and its tranquility are found only in leaving those things for the sake of the Almighty. For this reason many believers, if they were imprisoned and tortured in order to break their fast for a single day without a legislated excuse, they would not do so.
[Majaalis Shahru Ramadaan (Sittings During the Blessed Month of Ramadaan)]
Shaykh Muhammad Ibn Salih al-'Uthaymeen رحمه الله said,
"From the wisdoms of fasting is that the rich man will recognise Allaah's bounties upon him; for indeed Allaah blessed them with food, drink and marriage; bounties that many creatures have been deprived of. As a result the rich person will be grateful to Allaah the Most High for these bounties, thanking Him upon this ease, remembering, with that, his poor brothers who sleep with empty stomaches. Consequently, he will be generous towards the poor with charity by which he will clothe their nakedness and nourish their hunger. The Prophet (may Allaah exalt his mention and grant him peace) was the most generous of people, but he used to be even more generous in the month of Ramadaan when angel Jibreel (peace be upon him) would come and study the Qur'aan with him."
[Majaalis Shahru Ramadaan (Sittings During the Blessed Month of Ramadaan)]
Just stumbled across a beautiful ahadith, so logging in to post it up for the benefit of others...
It has been reported from Sayyidina Abu Said Khudri رضي الله عنه that the messenger of Allah said : 'When a believer prays during the night of Ramadam, then for each prostration one thousand five hundred virtues are recorded for him, and a house of red ruby is built for him in paradise. This house is so big that it has seven thousand doors, and on each door there is a palace of gold ( that means i.e as though there are seven thousand palaces), and whenever he prostrates during the month of Ramadhan - whether it be day or night, he shall receive a tree in Paradise the shade of which extends over a distance of 500 years
(Al Targhib wat-Tarhib 2/93)
Page 66, Scattered Pearls, Vol 1 by Maulana Palanpuri
"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)
Hadrat Maulana Muhammad Zakariyyah رحمه الله comments,
"The 'Ulamaa' have three different interpretations about this hadeeth:
Firstly, this hadeeth may mean that those who fast during the day and then break their fast on on haraam food, all the reward for fasting is then lost because of the great sin of eating haraam food, and nothing is gained except remaining hungry.
Secondly, it may mean those who fast but during fasting they busy themselves in backbiting and falsely accusing others.
Thirdly, the person referred to may be one who did not stay away from evil and sin while fasting.
In this hadeeth, all such possibilities are included. Similar is the case of the person performing Salaah the entire night but because of backbiting or any other sinful act (e.g. missing Fajr Salaah or keeping awake for show), loses the reward for his night of worship."
The ramifications of the obligatory fast of Ramadhaan for the purification of the soul are numerous. They include the following:
(1) The fast is a source of forgiveness for one's sins. Hence, it removes the effects and stain of these sins from one's heart, leaving the heart pure again. The Prophet صلى الله عليه وسلم said,
"Whoever fasts the month of Ramadhaan with faith and hoping for its reward (ihtisaab) shall have all of his previous sins forgiven for him." [1]
Al-Khattaabi رحمه الله notes that the meaning of ihtisaab means with resolve, hoping for its reward while being pleased to perform it without considering it something heavy or a hardship. Hence, the true believer for whom the fasting will have its desired effect of removing of effacing his previous sins approaches the fast with a desire and love for it. He does not consider it a burden nor does he participate in it lackadaisically with some heavy burden on his shoulder, being lazy and complaining until it is time to break the fast. [2]
Notes:
[1] Recorded by al-Bukhari and Muslim
[2] Purification of the Soul: Concept, Process and Means
(2) When one fasts, one should feel that he is performing a deed that is very beloved and special to Allaah سبحانه و تعالى. This fact, in itself, should remind him of Allaah سبحانه و تعالى and give his soul the special feeling that overcomes a person as he comes closer to Allaah سبحانه و تعالى. The Messenger of Allaah صلى الله عليه وسلم said,
"Every deed of the son of Ādam is multiplied ten times like it up to seven hundred times. Allaah has said, '[That is true] except for the fast. For verily it is for Me, and I will reward for it [in a special way]. He [the fasting person] leaves his desires and food for My sake.' And for the fasting person is two times of happiness: a time of happiness when he breaks his fast and a time of happiness when he meets his Lord. The change in the breath of his is more pleasing to Allaah than the scent of musk." [1] [2]
Because all deeds are for the sake of Allaah سبحانه و تعالى and He is the One Who rewards for them, the scholars differed concerning this phrase, "Fasting is for Me and I shall reward for it" - why is fasting singled out in this manner?
Al-Haafiz ibn Hajar (may Allaah have mercy on him) quoted the views of ten scholars who sought to explain the meaning of this hadeeth and why fasting was singled out in this manner. The most important of these views are as follows:
1 - That there is no showing off in fasting as may happen in other acts of worship. Al-Qurtubi رحمه الله said: Because showing off may enter into all good deeds, but no one can see when a person is fasting except Allaah سبحانه و تعالى, so Allaah سبحانه و تعالى connected it to Himself. Hence He said in the hadeeth, "He gives up his desire for My sake." Ibn al-Jawzi رحمه الله said: All acts of worship can be seen when done, and they may be contaminated with some element of showing off, unlike fasting.
2 - That what is meant by the words, "I shall reward for it" is: I am the only One Who knows the extent of his reward and how much his hasanaat (good deeds) will be multiplied. Al-Qurtubi رحمه الله said: What this means is that the amount of reward for good deeds may become known to people, and they will be rewarded between ten and seven hundred fold, and as much as Allaah wants, except fasting, for Allaah will reward it without measure. This is supported by a report narrated by Muslim (115) from Abu Hurayrah (may Allaah be pleased with him) who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: "Every deed of the son of Adam will be rewarded between ten and seven hundred fold. Allaah said: 'Except fasting, for it is for Me and I shall reward for it'" - i.e., I shall reward it greatly, without specifying how much. This is like the verse in which Allaah says (interpretation of the meaning):
"Only those who are patient shall receive their reward in full, without reckoning" [al-Zumar 39:10]
3 - That what is meant by "fasting is for Me" is that it is the dearest of acts of worship to Me. Ibn 'Abd al-Barr رحمه الله said: The words "Fasting is for Me" are sufficient to indicate the superiority of fasting over all other acts of worship. Al-Nasaa'i (2220) narrated that Abu Umaamah said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: "You should fast, for there is nothing like it." Classed as saheeh by al-Albaani رحمه الله in Saheeh al-Nasaa'i.
4 - That fasting is mentioned in conjunction with Allaah سبحانه و تعالى by way of honouring, as we say, "the House of Allaah," although all houses belong to Allaah سبحانه و تعالى. Al-Zayn ibn al-Muneer رحمه الله said: giving a specific meaning to something general in a context such as this can only be understood as being by way of honouring.
Shaykh Ibn 'Uthaymeen (may Allaah have mercy on him) said:
This hadeeth points to the virtue of fasting in numerous ways:
1 - Allaah سبحانه و تعالى singled out fasting for Himself from all other good deeds, because of its honoured status before Him, because He loves it and because it is a demonstration of sincerity towards Him, as it is a secret between a person and his Lord, which no one can see except Allaah سبحانه و تعالى. The fasting person may be in a place with no other people around, and he could eat or drink that which Allaah سبحانه و تعالى has forbidden to the fasting person, but he does not do that, because he knows that he has a Lord Who can see him even though he is alone and Who has forbidden that to him. So he forsakes it for the sake of Allaah and fearing His punishment, seeking His reward. Because of that, Allaah سبحانه و تعالى appreciates his sincerity and singled out fasting for Himself from among all other good deeds. Hence He said: "He gives up his desires and his food for My sake."
The benefit of this singling out will be seen on the Day of Resurrection, as Sufyaan ibn 'Uyaynah رحمه الله said: When the Day of Resurrection comes, Allaah will bring His slave to account and will settle any scores outstanding from the rest of his deeds, until when there is nothing left but fasting, Allaah سبحانه و تعالى will settle the matter and will admit him to Paradise by virtue of his fasting.
2 - Allaah سبحانه و تعالى said concerning fasting: "I shall reward him for it." So he connected the reward for fasting to Himself, because the reward for righteous deeds is mentioned by number, and a good deed will be rewarded between ten and seven hundred fold, many times. But with regard to fasting, Allaah سبحانه و تعالى connected the reward to Himself without specifying any number. Allaah is the most generous of those who are generous, and the gift reflects the generosity of the giver. So the reward of the one who fasts will be very great, without reckoning. Fasting is patience in obeying Allaah, patience in keeping away from the things forbidden by Allaah سبحانه و تعالى, and patience in bearing the decree of Allaah سبحانه و تعالى, hunger, thirst, physical and mental weakness. So it combines all three types of patience, thus the fasting person deserves to be counted as one of the patient, and Allaah سبحانه و تعالى says (interpretation of the meaning):
"Only those who are patient shall receive their reward in full, without reckoning" [al-Zumar 39:10]
Majaalis Shahr Ramadaan, p. 13
Shaykh Saalih al-Fawzaan said,
All praise is for Allaah. This is a great hadith and it has been established that the Prophet, peace and blessing be upon him, has narrated this hadith from his Lord the Mighty and Exalted. All the actions by the son of Adam are for him, except fasting for verily it is for Me and I shall reward for it. This hadith contains the great virtue of fasting, and its great merit in comparison with the other deeds. And Allaah singled out fasting for Himself, from amongst the deeds of the son of Adam. The people of knowledge have answered the statement of Allaah, ("Fasting is for Me and I shall reward for it"), with a number of answers, from them is the one who said the statement of Allaah, ("Fasting is for Me and I shall reward for it"), means that a person's good deeds may leave him pending retribution between him and the one that he oppressed; so the one that he oppressed will take retaliation from him on the Day of Judgment by taking something from his good deeds and his charity. This is as appears in the hadith that a man will come on the Day of Judgment with good deeds like a mountain. But he insulted this person and he struck this person and he consumed the wealth of this person. Therefore they will take for this wrongdoing some of his good deeds, and for that wrongdoing some of his good deeds, until when the person does not have any good deeds left then they will have to take the sins of the ones they oppressed, so all of these sins will drop upon them and they will be flung into the fire.
Except for fasting, for verily it will not be taken by the creditor (meaning the one who was oppressed and is due retribution) on the Day of Judgment. But rather it shall only be preserved and saved by Allaah the Mighty and Majestic for the one who observes it and He shall reward him for it. The proof is His statement, "All of the actions of the son of Adam are atonement for him except fasting, for verily it is for Me and I shall reward for it." Meaning that a person's good deeds may leave him pending retribution between him and the one that he oppressed, and the oppressed person will take from his good deeds on the day of Judgment if he oppressed them, except for fasting, for verily Allaah will protect it and He will not give the oppressed person authority over it but rather the good deed of fasting shall be for it's companion with Allaah the Mighty and Majestic...
And it is said that what is meant by the statement of the Exalted, "Fasting is for Me and I shall reward for it", is because fasting is a hidden action that no one knows except for Allaah the Glorified and Exalted. Therefore it is an intention of the heart as opposed to the rest of the actions, because they are apparent and seen by the people. As for fasting then it is a secret action between the slave and his Lord the Mighty and Majestic. And for this reason He said, "Fasting is for Me and I shall reward for it, verily he gave up his desires, his food and his drink because of Me." So the person giving up their desire and food for the sake of Allaah is a hidden action and a hidden intention that no one knows except for Allaah the Glorified and Exalted; as opposed to giving charity for example, or praying or hajj and those apparent actions that the people see, as for fasting then no one sees it, because the meaning of fasting is not giving up food and drink only or leaving alone those things that break the fast; but along with that it is a must that one fast sincerely for Allaah the Mighty and Majestic. Therefore the statement, "verily he gave up his desires, his food and his drink because of Me." Explains His statement, "Fasting is for Me and I shall reward for it."
Some of the Scholars have said that the meaning of Allaah's statement, "Fasting is for Me and I shall reward for it" to mean that shirk is not associated with fasting as opposed to the other actions. This is said because the pagans used to put forward acts of worship to their false gods, such as slaughtering, and vowing and other types of worship, like supplication, fear, and hope, so many of the pagans would seek to get closer to their idols and their objects of worship with these types of deeds, as opposed to fasting, because it has not been mentioned that the pagans used fast for their idols or their objects of worship. Therefore fasting is exclusively only for Allaah the Mighty and Majestic, so for this reason the meaning of His statement, "Fasting is for Me and I shall reward for it" means that shirk is not associated with fasting because the pagans did not use it as a way to seek closeness to their idols but rather fasting is only used to get close to Allaah.
(3) Patience and perseverance is one of the most important and healthiest qualities a person can possess and is an important quality found in the purified soul. There is a definite and clear relationship between fasting and patience. [1]
Fasting not only strengthens one's quality of patience, it actually touches upon all of the branches of patience: Patience is of three types:
1- persevering with respect to continually performing the acts of worship,
2- persevering with respect to refraining from what Allaah سبحانه و تعالى has prohibited, and
3- remaining under control during times of hardship and difficulties.
All three of these types are being tested and strengthened through the practise of fasting. While fasting, one adheres to what Allaah has obligated, refrains from what He has forbidden of food, drink and desires, and also remains patient in the face of the hunger and thirst that he is experiencing. [2] [3]
Notes:
[1] In fact, there is a hadeeth which states, "Fasting is half of patience." But this hadeeth is weak. See Shaykh Muhammad Naasir ad-Deen al-Albaani رحمه الله, Da'eef al-Jaami' as-Sagheer (Beirut: al-Maktab al-Islaami, 1988), p. 523. However, some scholars, such as Mujaahid رحمه الله, have interpreted "patience" in,"Seek help with patience and prayer," (Soorah al-Baqarah, 2:45) as referring to the fast. Cf, Ibn Katheer رحمه الله, Tafseer (Dar Taibah), vol. 1, p. 251; al-Qurtubi رحمه الله, vol. 1, p. 372
[2] Cf., Abdur Rahman Ibn Rajab رحمه الله, Lataaif al-Maarif feema al-Miwaasim al-Aam min al-Wadhaaif (Damascus: Daar Ibn Katheer, 1996), p. 284
(4) Fasting is an experience wherein the person leaves his wants and desires for the sake of putting what Allaah سبحانه و تعالى wants first. This reminds him of his true goal and purpose in life. It is when he experiences these acts that his soul can put matters into proper perspective concerning what he wants out of this life and what is of true importance to him.
(5) When one fasts, his mind is free to think and ponder. This is something that many people notice while fasting. They do not have the energy to do fruitless things and, hence, they take the time to think and ponder. Shaykh Sulaiman Nadwi رحمه الله aptly described this experience and its benefits when he wrote,
"The starvation and hunger of fasting cools down our hot and excitable bodies, we are freed of the activities of eating and drinking... our hearts and brains are safe from the toxic matters otherwise produced by a full stomach. As a result a kind of peace and tranquility is produced in our feelings and emotions. This condition of having free time, moderation in our physical activities, and peace of heart, mind and emotions is very appropriate to thinking and deliberation, taking stock of our actions, regretting on wrongdoings, and producing an environment for instilling in us the fear of our accountability to Allaah."
❝It is reported that Ḥammād ibn Abī Sulaymān was a wealthy man.
He used to provide ifṭār for five hundred people in Ramaḍān, and would give each of them one hundred dirham after ʿĪd. It is also reported that he used to provide ifṭār for fifty poor people a day in Ramaḍān, and on the eve of ʿĪd he would give each of them clothes to wear.❞
(al-Dhahabī, Siyar Aʿlām al-Nubalāʾ, in the biography of Ḥammād ibn Abī Sulaymān)
(6) The Messenger of Allaah صلى الله عليه وسلم said,
"Look at those who are lower than you [having less than you] and do not look at those who are above you as otherwise the bounties of Allaah upon you would become insignificant to you." [1]
In this hadeeth, the Prophet صلى الله عليه وسلم has given an instruction that will help one appreciate the numerous benefits that he has received from Allaah سبحانه و تعالى. The institution of fasting can take the person even further. While fasting, the person does not just view the plight of others, but he can actually begin to feel their plight. Hence, the rich can reflect on what they have been given and give true thanks. Especially in this day and age and in some materially advanced countries, one becomes very much accustomed to easy access to food, drink, clean water, electricity and so on. Since these are readily available, the person starts to take them for granted and does not realise what a great blessing they are and how so many in today's world are actually deprived of these basic needs.
At the end of a third successive verse about the fast, Allaah سبحانه و تعالى states, "So that perhaps you will be grateful." [Soorah al-Baqarah, 2:185]
Thankfulness and gratitude towards Allaah is an essential characteristic of the true believer. [2]
People can speak about this matter in theoretical terms but there is no substitute for truly feeling the thirst, hunger and exhaustion that others have to go through on a daily basis. Imam al-Bukhari رحمه الله records that the Messenger of Allaah صلى الله عليه وسلم was the most generous of people and he was even more generous during the month of Ramadhaan. [3]
Notes:
[1] Saheeh Muslim
[2] In fact, true believers are not simply grateful towards Allaah سبحانه و تعالى but they are also grateful towards those who do them good in this world. The Messenger of Allaah صلى الله عليه وسلم stated, "Whoever does not show gratitude to the people does not show gratitude to Allaah." (Recorded by Ahmad and at-Tirmidhi. According to Shaykh al-Albani رحمه الله, it is Saheeh. Cf., Saheeh al-Jaami', vol. 2, p. 1114)
(7) It is a chance for a person to realise his potential. Concerning the fact that the Lord of Ramadhaan is also the Lord of the other eleven months, al-Haafidh Ibn Rajab رحمه الله notes that immediately following the command to fast, Allaah سبحانه و تعالى mentions the prohibition of wrongfully devouring the wealth of the orphans. Ibn Rajab states that this is a clear allusion to the fact that the one who obeyed Allaah سبحانه و تعالى during the month of Ramadhaanby fasting must also obey Allaah سبحانه و تعالى during the remainder of the year by abstaining from what is forbidden, such as wrongfully devouring the wealth of orphans. [1]
When this awareness is developed through the fast, the person enters into a state where he is perpetually fasting by avoiding what Allaah سبحانه و تعالى has forbidden. In fact, Ibn Rajab رحمه الله stated, "The entire [life in this] world is a month of fasting for the pious. They abstain therein from the forbidden desires. When death comes to them, the month of their fasting comes to an end and they begin to enjoy the feast of their ending of the fast [via the rewards that Allaah سبحانه و تعالى bestows on them]." [2] [3]
(8) The purified soul is one that has control over his desires and actions. An important key to such control is the characteristic of taqwa, which means that one has a fear of Allaah سبحانه و تعالى and a recognition of Allaah's awareness of his acts. Allaah سبحانه و تعالى had made it clear that when the fast is performed properly, its result should be an increase in a person's taqwa:
"O you who have believed, fasting has been prescribed upon you as it was prescribed upon those before you, that you may attain taqwa." (Soorah al-Baqarah, 2:183)
The aspects of taqwa imply God-consciousness, fear of Allaah سبحانه و تعالى, realising Allaah's "presence" and having awe and respect for Allaah's commands. This is what the fasting person should experience. Throughout the day he is conscious of Allaah. He does not eat or drink for one reason and one reason only: Allaah سبحانه و تعالى has forbidden it at that time and Allaah knows whether he is truly fulfilling that command.
If he can develop this feeling in his heart and mind and carry it over to the rest of his days, he will combat his desires and control his actions. Whenever he considers doing something forbidden, he will remember Allaah سبحانه و تعالى and he will realise that Allaah سبحانه و تعالى has forbidden that wrong and he has no reason whatsoever to want to displease Allaah سبحانه و تعالى. In the same way that he would not want to disobey Allaah سبحانه و تعالى by eating and drinking during the days that he is fasting, although his need to eat or drink may be stronger than many of his desires that he allows himself to succumb to, he should not be willing to disobey Allaah, risking Allaah's displeasure and punishment, during the other days of the year.
This cannot be undone and I am sure it will be greatly appreciated.
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said : 'When a believer prays during the night of Ramadam, then for each prostration one thousand five hundred virtues are recorded for him, and a house of red ruby is built for him in paradise. This house is so big that it has seven thousand doors, and on each door there is a palace of gold ( that means i.e as though there are seven thousand palaces), and whenever he prostrates during the month of Ramadhan - whether it be day or night, he shall receive a tree in Paradise the shade of which extends over a distance of 500 years
