Saturday, July 31, 2010

Freeing the Heart from Spitefulness

Spreads Mutual Love

Ibn al-Abdallah

In the name of Allāh, the Most Gracious, the Most Merciful;
All the praise and Thanks are due to Allāh, the Lord of al-ā’lamīn. There is none worthy of worship except Allāh, and that Muhammad, Sallallāhu ‘alayhi wa sallam is His Messenger.

Islam commands men spreads mutual love making reconciliation between each other in order to maintain good relations amongst the mankind; to spread love and to keep the hearts of mankind free from spite.

Allāh Subhānahu wa ta‘ala Says: “So fear Allāh and amend that which is between you” [Al-Anfal, 8: 1].

Additionally, Islam ordains all that which spreads mutual love and frees the hearts from spite, as in the narration of Abu Hurairah (radhiallāhu‘anhu) who reported that the Prophet (Sallallāhu ‘alayhi wa sallam) said:

“You will not enter Paradise until you believe, and you will not believe until you love one another. Shall I guide to that which would make you love one another? Spread greetings (Salām) abundantly amongst yourselves”

[Muslim]

The Prophet (Sallallāhu ‘alayhi wa sallam) was asked:

“Who is the best type of people?” He (Sallallāhu ‘alayhi wa sallam) replied: “A person who is truthful in his speech and makhmum in his heart” People asked: “We know what truthful speech is, but what is a makhmum heart?” The Prophet (Sallallāhu ‘alayhi wa sallam) responded saying: “It is a pure pious heart that does not have envy, evil or spite.”

[Ibn Mājah]

Spite has greatly increased amongst people today, resulting in the severing of relations and in people holding grudges against each other. This is in spite of the fact that Allāh has made legislations, which would prevent this from happening. For example, a Muslim is allowed to request a fellow Muslim who wants to visit him to return at a later time. In normal situations, people would not appreciate someone not allowing them entry when they visit them, but since Allāh The All-Knowing, knows that people might have certain circumstances that would not allow them to receive visitors, He legislated this to protect people’s hearts from holding grudges due to this.

Allāh Subhānahu wa ta‘ala Says:

“And if it is said to you, “Go back (Or a similar expression showing that the occupants are not prepared to receive visitors)” then go back; it is purer for you”

[An-Nur, 24: 28]

This is a way to condole the person who was not granted permission to enter, lest he feels insulted or saddened, and a means to protect the hearts from spite. This is why some of the Salaf used to be happy when they went visiting someone and were not permitted in, because they sought the consequence of returning mentioned in the above verse --which is the promise of becoming purer (i.e. in their hearts).

Having pure hearts that are free from spite is a bounty and a blessing from Allāh which He grants to the dwellers of Paradise upon their entry into it.

Allāh Says: “And We will remove whatever is in their chests of resentment (i.e. ill will or ill feelings towards one another), [so they will be] brothers, on thrones facing each other.”

[Al-Hijr, 15: 47]

In addition to a pure heart being a blessing and a bounty from Allāh, it is also a source of comfort. This is why Islam puts great emphasis on purification of the heart from spite, so that people can live together in peace and harmony.

The great importance attached to this issue is because it is a difficult state to achieve all the time. A person may have a strong will which enables him to wake up in the middle of the night to offer optional night prayers, but he may not be strong enough to overcome some of his bad feelings towards his fellow Muslims.

Undoubtedly, this quality is a praiseworthy one indeed; Allāh praised the Ansar (i.e. the residents of Madinah) for possessing such a quality. Allāh Says:

“They [i.e. the Ansar] find not any [ill] feelings in their chests [i.e. hearts] of what they were given [i.e. the Muhajirin-emigrants from Makkah] but give [them] preference over themselves, even though they are in privation.”

[Al-Hasr, 59: 9].

When Allāh favoured the Muhajirin with certain things, the Ansar did not feel any objection to this, nor did they harbour any ill feelings or envy towards their brothers in faith for being distinguished with these favours. Instead, they favoured them over their own selves with whatever they had, even if they themselves were in need of what they offered.

The following great story reflects the rank of possessing a pure heart that is free from spite, and that it is a blessing from Allāh.

Anas Ibn Malik (radhiallāhu‘anhu) narrated: “We were sitting with the Prophet (Sallallāhu ‘alayhi wa sallam) once when he said:

“A man from the dwellers of Paradise will walk in now”. So a man from the Ansar (i.e. residents of Madinah) walked in whose beard was dripping from the effect of ablution and who held his slippers with his left hand. The next day the Prophet (Sallallāhu ‘alayhi wa sallam) said the same thing, and the same man walked in. On the third day, the Prophet (Sallallāhu ‘alayhi wa sallam) said the same thing, and the same man once again walked in. When the Prophet (Sallallāhu ‘alayhi wa sallam) left the gathering, ‘Abdullah Ibn ‘Amr (radhiallāhu‘anhu) followed that man and said to him: `I had a misunderstanding with my father and swore not to stay in his house three nights, so if you permit me I would like to spend these three nights with you` The man said: `Yes, I will permit you.`”

Anas Ibn Malik (radhiallāhu‘anhu) added: “‘Abdullah Ibn ‘Amr (radhiallāhu‘anhu) told us that he spent three nights and did not notice that the man prayed the optional night prayers during any of these nights, but if he woke up during the night, he would simply mention Allāh. Nonetheless, I never heard him utter except good things, so when the three nights finished, I almost belittled his deeds (as they were insignificant) and I said to him: `O slave of Allāh! There was not dispute between me and my father or anger, but I heard the Prophet (Sallallāhu ‘alayhi wa sallam) saying thrice: “A man from the dwellers of Paradise will walk in now” and you walked in all three times, so I wanted to sleep in your place to see what you do in order to imitate you, but I did not see that you exert extra effort in performing any extra deeds. How did you reach such status to deserve what the Prophet (Sallallāhu ‘alayhi wa sallam) said about you?` He replied: `My deeds are nothing more than what you saw` Then when I left, he called me back in and said: ‘My deeds are nothing more than what you saw, but the only thing I do is that I do not hold any grudge against any Muslim or envy anyone for what bounties Allāh has granted them’; thereupon ‘Abdullah Ibn ‘Amr (radhiallāhu‘anhu) said to him: “This difficult quality to obtain is what granted you this rank”.

[Ahmad]

The Keenness of the Salaf to Have Pure Hearts

It is not an easy task for someone to maintain a heart free from spite and hold no grudges against anyone. On the other hand, it is not an impossible mission either, but it could be achieved with training, practice and constant striving.

The companions (radhiallāhu‘anhum) were very keen to remove any bad feelings from the hearts of their brothers towards them. `Faith Ibn `Amr Al-Muzani (radhiallāhu‘anhu) reported:

“Abu Sufyan passed by Salman, Suhayb and Bilal and some other Companions (radhiallāhu‘anhum) (after the conquest of Makkah, when he was still a disbeliever). They said to him: “Did the swords of Allāh not demand their due from the foes of Allāh?'' Abu Bakar (radhiallāhu‘anhu) said to them: "Do you speak like that to the chief of the Quraish and their master?'' Then he went to the Prophet (Sallallāhu ‘alayhi wa sallam) and related this to him. The Prophet (Sallallāhu ‘alayhi wa sallam) said: "O Abu Bakar! Perhaps you have angered them. If it was so, you have angered your Lord”. Abu Bakar (radhiallāhu‘anhu) rushed back to them and said: "O my brothers! Did I offend you?'' They replied: "No. May Allāh forgive you, brother”?

[Muslim]

This proves that a person must rush to amends and apologize for their actions, if he fears that a fellow Muslim or others was offended or his feelings were hurt, and to make sure his brother’s heart remains pure towards him. The one who is being apologized to must then accept without delay and comfort his brother, and assure him that he is not holding any grudge against him and supplicate for him as the companions did with Abu Bakar (radhiallāhu‘anhu) all.

On another situation people went to visit Abu Dujanah (radhiallāhu‘anhu) when he was critically sick on the verge of his death, but they saw him happy with radiant face; they asked him about the reason, to which he replied:

“I have two things I subscribed in my life; one is that I never interfered in that which did not concern me, and the second is that I always had a pure heart, free from spite towards my fellow Muslims”.

Imam Ibn Taimiyyah, (rahimahullāh), was another great example. Some people of knowledge of his time who envied him, spoke ill of him to the Caliph who commanded him to be imprisoned; yet while he was in prison he sent a letter to his students saying: “You know very well that I do not like to see anyone from the common Muslims getting hurt because of me, let alone the people of knowledge. People are three types: one who strives to do what is correct but fails, and such will be rewarded for striving to do what is right and will be pardoned for failing as he tried; another is one who strives to do what is correct and succeeds, and such will be rewarded twice, once for striving to do what is right and another for achieving such a goal; the third type is a person who is a sinner, and we ask Allāh to forgive him. I will not forgive any of you if you start talking about anyone who was the cause of my imprisonment”. Not only that, but Allāh Willed that Sultan An-Nasir became the Caliph and wanted to take revenge from the people who were the cause of his imprisonment, but Imam Ibn Taimiyyah, (rahimahullāh), refused and continued to talk to the Caliph and admonish him about the quality of forgiveness and tolerance, until he changed his mind and let them go unharmed.

Jabir bin Abdullah (radhiallāhu‘anhu) said: “I heard the Messenger of Allāh (Sallallāhu ‘alayhi wa sallam) saying: “The devil has despaired of being worshipped by those who engage in prayer in the Arabian Peninsula but (has not lost hope) in creating dissension among them.” [Muslim] This was a statement made by the Messenger of Allāh (Sallallāhu ‘alayhi wa sallam) while addressing the companions (radhiallāhu‘anhum). Satan strives very hard to instill spite in the hearts of the believers towards one another; hence, we must avoid anything that could be the means or cause of enmity or spite. We must know that Satan is the source of spite and envy.

Moreover, spite, dispute and envy are the reasons for one’s good deeds being rejected.

Abu Hurairah (radhiallāhu‘anhu) narrated that the Messenger of Allāh (Sallallāhu ‘alayhi wa sallam) said:

“People's deeds are presented before Allāh on Mondays and Thursdays, and then every slave (of Allāh) is granted forgiveness (of minor sins) if he does not associate anything with Allāh in worship. But the person in whose heart there is rancour against his brother, will not be pardoned. With regard to them, it is said twice: `Hold these two until they are reconciled`. `Hold these two until they are reconciled`”

[Muslim]

In fact, this was the reason why the exact night on which the night of Al-Qadar falls was not disclosed to the people.

The matter is even graver than this, as indicated in the following narration. Abu Hurairah (radhiallāhu‘anhu) said that the Messenger of Allāh (Sallallāhu ‘alayhi wa sallam) said:

“It is not lawful for a Muslim to forsake his (Muslim) brother beyond three days; and whosoever does so for more than three days, and then dies, will certainly enter the Hell.”

[Abu Dawud]

We ask Allāh to purify our hearts from spite and grudges.

Spiteful Hearts

One of the main things that lead to having a spiteful heart is backbiting and tale bearing. These two evil qualities often result in hatred and severing of ties amongst people. Therefore, a Muslim must control his tongue and not allow him to talk about others, backbite or slander them.

Some people refrain from eating certain types of meat before ascertaining their permissibility, yet they have no problems eating the flesh of their fellow Muslim. Allāh Says:

“And do not backbite each other. Would one of you like to eat the flesh of his dead brother? You would detest it”

[Al-Hujurat, 49: 12]

Another matter that results in spite is disputes and arguments, thus people must beware of this bad quality. People can hold different opinions but do not have to become enemies due to this. Yusuf As-Sadafi said: “I never saw anyone wiser than Imam Ash-Shāfi’ie, I argued with him once about a matter but we could not come to an agreement, so when he saw me later, he took hold of my hand and said: `O Abu Musa! Can’t we disagree and remain brothers? `” Prejudice and partiality -- whether to one’s opinion, a group or a person -- also lead to spite creeping into the heart.

Competing over worldly matters results in spite in most cases; this is why Islam forbade a person from attempting to buy something that his Muslim brother has already started negotiating about, or proposing to a woman who a fellow Muslim has approached earlier. The reason for this is that Islam tries to prevent all the possible reasons that could engender spite and hatred.

The zeal of attaining high posts and positions makes a person envious; Al-Fudhayl Ibn ‘Iyadh said: “Striving to reach high posts and positions and leadership makes people envious and leads them to transgressing other people’s rights.”

There is another matter that people neglect, which has a direct connection to this issue: straightening the rows during prayer. Nu`man Ibn Basher (radhiallāhu‘anhu)  reported that the Messenger of Allāh (Sallallāhu ‘alayhi wa sallam) said:

“Straighten your rows (during prayer) or Allāh would create dissension amongst you”.

[Al-Bukhari and Muslim]

Joking too much with people and two people talking in seclusion in the presence of a third are more reasons for spite amongst Muslims, which we must be careful to avoid.

There are certain things a person can do to prevent spite and spread love instead, like supplicating for others and giving them gifts.

Finally, we must differentiate between being kind hearted and simple minded and naive. Not knowing what is plotted against you is not being kind, as this could make a person fall in the trap of others, like those who propagate drugs and immorality. Many people have been dragged into drugs, immorality and other harmful habits due to their naïveté.

Imam Ibn Al-Qayyim (rahimahullāh) stated: "Recognizing the evil and not indulging in it is not the same as being naïve".

And Allāh Almighty Knows best.

[Via Islam Web published November 5, 2007]

Thursday, July 29, 2010

Dr Ling Liong Sik charged

Harapkan pagar, pagar makan padi!

Dr Ling Liong Sik charged over PKFZ scandal

Via the Staronline Thursday July 29, 2010 MYT 6:26:16 PM

KAJANG: Former Transport Minister Tun Dr Ling Liong Sik has pleaded not guilty to two cheating charges related to the RM12.5bil PKFZ project.

He was charged at the Sessions Court here Thursday.

He is believed to be the first person carrying the title Tun to be charged for criminal offence.

Dr Ling was granted bail of RM1mil. Mention date has been set for Sept 3, 2010.

According to Dr Ling's counsel Datuk R.R. Sethu, his client was released on personal bond. He is expected to post bail Friday.

His wife Toh Puan Ena Ling and sons Hee Leong and Hee Keat were also present at the court.

The Noblest Man

The Noblest Man is the One with Most Taqwa.

Dr Billal Philips

Among the community of believers, some are superior to others; and this superiority is a direct result of their own strivings. It is a superiority linked to Iman, the strength and depth of faith. A living faith drives the one who possesses it to shield himself from whatever displeases Allah.

This shield in Arabic is called "Taqwa." It has been variously translated as "Fear of God", "Piety", as well as "God-consciousness"; and it carries all these meanings and more.

Allah the Almighty clearly expressed the superiority of Taqwa as follows:

“O mankind! We have created you from a male and a female, and made you into nations and tribes, that you may know one another. Verily, the most honourable of you with Allah is that (believer) who has At-Taqwa [i.e. one of the Muttaqun (pious - see Al-Baqarah, 2:2). Verily, Allah is All-Knowing, All-Aware.”

[Al-Hujurat 49:13]

Allah is here saying that the only factor which makes a believing man or woman truly superior to another is the level of Taqwa. It is this piety or fear of God which elevates man from the level of "thinking animal" to that of governor (Khalifah) of the planets. The importance of the fear of Allah in a Muslim's life cannot be overstressed.

Allah mentioned Taqwa and its derivatives 26 times in the Qur'an, everywhere emphasizing that Taqwa is the driving force behind living faith. Without it, faith is only a meaningless jumble of memorized words and phrases, and 'righteous' deeds only shells of pretense and hypocrisy.

Consequently, piety is preferred over all other considerations in all of life's transactions. Abu Hurayrah (radiallahu`anhu) reported the Messenger of Allah (Sallallahu`alaihi wasallam) said:

"A woman is married for four [reasons]: her wealth, her nobility, her beauty, and her piety. Choose the pious one and be successful."

[Narrated by Al-Bukhari (Sahih Al-Bukhari; (Arabic-English), vol.7, pp.18-9, and no.27) and Muslim (Sahih Muslim, (English Trans.), vol.2, p.749, and no.3457)]

No matter how beautiful, rich or well bred a woman might be, if she is not pious, she is inferior to a pious, ugly, poor woman from a dishonorable family.

The converse is also true, as the hadith reported by Abu Hurayrah, Prophet SAW said:

"If a man whose practice of the religion satisfies you, asks you for your daughter in marriage, you should marry them; otherwise there will be corruption in the land."

[Narrated by at-Tirmidzi]

'Abdullah ibn 'Amr reported the Prophet SAW once reprimanded Abu Dharr for derisively calling Bilal ibn Rabab, 'son of a black woman', and then he went on to say:

"Look! Surely you are not better than a brown man or a black man except by fearing Allah more than them."

[Narrated by Ahmed]

This understanding was hammered home time and time again by Allah's messenger SAW. Even in the Farewell Pilgrimage, done shortly before he died, he lectured the people on the insignificance of racial differences and the all importance of Taqwa. The most pious individuals are only known to Allah, because the seat of Taqwa is the heart. Man can only judge people by each other's outward deeds which may or may not be misleading.

Allah the Almighty made that abundantly clear in the following verse:

"There is among people in this life, he whose speech will dazzle you. And he will call on Allah as a witness to what is in his heart; yet, he will be among the most vicious of enemies."

[ Al-Baqarah 2:204]

Therefore, it is not permissible for humans to designate certain people as being particularly saintly and pious to a degree beyond the reach of ordinary humans. The Prophet Muhammad SAW specified among his companions [Sahabah] some whom he gave glad tidings of paradise in this life. [ Among them are ten well known, Abu Bakar As-Siddiq, 'Umar ibn Al-Khattab , 'Uthman bin Affan , 'Ali ibn Talib, Talhah bin Ubaidallah, Az-Zubair, Sa'ad Ibn Abi Waqqas, Sa'id Ibn Zaid, 'Abdul Rahman Ibn 'Awf, Abu 'Ubaidah Ibn Al-Jarrah (see al-'Aqidah at-Tahawiyah, pp.485-7).]

However; such pronouncements were based on revelation and not his own ability to judge the hearts. For example, when the Prophet SAW said concerning those who make a pledge of allegiance known as Bai'ah Ar-Ridwan:

"No one who made the pledge beneath the tree will enter the hellfire,"

[Reported by Jabir and collected by Muslim [Sahih Muslim (English Trans.), vol.3, p.1034, no.4576]]

He was confirming the Qur'anic verse revealed to that effect: "Allah is pleased with the believers when they pledged allegiance to you beneath the tree..." [Surah Al-Fath 48:18]

Similarly, he judged some whom everyone thought were destined to paradise to be among those destined for the hellfire. All such judgments were based on revelation. Ibn 'Abbas said that he was told by 'Umar Ibn Al-Khattab that on the day of [the battle] of Khaibar, some of the Prophet's companions came and said, "So and so is a martyr and so and so is a martyr," but when they came to a man about whom they said, "So and so is a martyr," Allah's messenger declared, "By no means! I have seen him in hell in a cloak which he took [from the spoils] dishonestly." Allah's messenger then said:

 "Go, Ibn Al-Khattab, and announce among the people three times that only the believers will enter paradise."

[Narrated by Muslim; See Sahih Muslim [English Trans.] vol.1, p.65, no.209]

In Christian tradition down through the ages, some individuals were highly praised for their supposed spiritual achievements. Miracles were attributed to them and the rank of "saint" was bestowed on them. In pre-Christian Hindu and Buddhist tradition, teachers who were supposed to have climbed the ladder of spiritual excellence and who had performed supernatural feats were also given titles like Guru, Avatar, etc., indicating spiritual superiority.

These designations have led the masses to either seek intercession through them or to worship them as gods. Consequently, these religious traditions have lists of saints to whom the masses fervently pray.

Islam, on the other hand, opposes even the excessive praise of Prophet Muhammad SAW who said:

"Do not praise me excessively as the Christians did to 'Eesa ibn Maryam, verily I am only a slave, so call me instead the slave of Allah and His messenger."

[Reported by 'Umar Ibn Al-Khattab and collected by Al-Bukhari and Muslim (See Sahih Al-Bukhari, (Arabic-English), vol.4, p.435, no.654]


[Via MSA]

Tuesday, July 27, 2010

The Virtues of the Ramadhān


The Virtues of the Ramadhān


In the name of Allāh, the Most Gracious, the Most Merciful;
All the praise and Thanks are due to Allāh, the Lord of the al-ā’lamīn. I testify that there is none worthy of worship except Allāh, and that Muhammad, sallallāhu alayhi wa sallam, is His Messenger.

There are many virtues during Ramadhān that any Muslim should not missed, the merits of fasting, the virtues of  Solātul Tarawih and doing righteous deeds. Rasūlullāh (sallallāhu 'alayhi wa sallam) informed the Ummah through his Companions (radiallāhu’anhum) the good news of Ramadhān. He (sallallāhu 'alayhi wa sallam) informed them that it is a month in which the Gates of Mercy and the Gates of Paradise are opened and the Gates of Hell are closed

A hadith narrated by Abu Hurairah (radiallāhu`anhu) substantiate the virtues of fasting and the great position it possesses in the sight of Allāh.

Allāh’s Messenger (sallallāhu 'alayhi wa sallam) said:   “Every [righteous] deed of the Son of Adam will be rewarded ten to seven hundred times its worth. Allāh, Mighty and Sublime, said: ‘Except for the fast, for indeed it is for Me, and I will reward it. He leaves off his desires and his food for My sake. There are two times of joy for the one fasting. The time of joy when he breaks his fast and the time of joy when he meets His lord. And the scent coming from the mouth of the one fasting is more pleasant in the sight of Allāh than the smell of musk.’” 

[Al-Bukhāri and Muslim]

There are four of its virtues mentioned in this hadith.

1. Reward in full without any reckoning.

Those who fast correctly will receive their reward in full without any reckoning; for every good deed is rewarded ten to seven hundred times it’s like in worth, except for the fast. Indeed, its reward is not limited to this number, but rather Allāh will reward it with manifold its likes in worth. This is because the fast is from (the forms of) patience and Allāh has stated:  “Verily, the patient ones will be given their reward in full without any reckoning.” [Surah Az-Zumar, 39:15]

2. Allāh attached the fast to himself in conjunctive form, above all other types of deeds.

This conjunction is enough to show its noble status. Allāh knows best, it is due its state of encompassing the entirety of the day. One would find that the individual fasting has neglected his desires, while his soul constantly yearns after them. Along with its length of the duration is not found in anything else besides the fast, especially in the days of summer due to their length and severity in heat. The individual’s abandonment of the things he desires is an act of worship, which will be rewarded. The fast is something a secret kept between the servant and his Lord. No one knows of it except Allāh, the most High. It is an inward action, which cannot be seen by the creation, thus riya’ (showing off) cannot enter into it.

3. When the one who fasts meets his Lord, he will be delighted by his fast.

When the one who fasts meets his Lord, he will be delighted by his fast due to what he will see in it from its abundance, good standing and his reward by having his fast accepted, which Allāh granted him in the first place.

As for his joy at the time when he breaks the fast, then it is due to the completion of the act of worship and its being free from evil and those things that have been forbidden in it. This is from the praiseworthy types of joy since it is a joy that emanates from the obedience to Allāh and the completion of the fast, due to which great reward has been promised. This is as Allāh says: “Say: By the grace and mercy of Allāh, and by that, then rejoice.” [Surah Yunus, 10: 85]

4. The breath coming from the mouth of the one fasting is more pleasant in the sight of Allāh than the scent of musk.

This beautiful smell will be for the Day of Judgment for that is the day when the rewards for deeds will be manifested. This is based on one narration of the hadith:  “…more pleasant in the sight of Allāh on the Day of Judgment…” [Muslim]  “And the scent coming from the mouth of the one fasting when he breaths out from the food (he ate previously) is more pleasant in the sight of Allāh than the smell of musk”[Ibn Hibban and Ahmad]

This scent, although disliked by the people who smell it in this world will, however, be more pleasant in smell in the sight of Allāh than the scent of musk. This is because it is something that originates from the obedience to Allāh: “The sign that will mark the believer on the Day of Judgment is the brightness (of their faces) due to their ablution (wudhu’) in this world, causing a distinction between them and the rest of the nations. And their mark on the Day of Judgment due to their fasting will be pleasant smelling breath, more pleasant in the sight of Allāh than the scent of musk. This is in order that they may be known amidst that group for that deed. We ask Allāh to grant us blessing on that day.”  [Ibn Hibban]

Ar-Rayyan

And from the merits of Ramadhān is that Allāh has distinguished those who fast with a specific door from the doors of Paradise. No one more righteous than them will enter through it.

Sahal Ibn Sa’ad (radiallāhu`anhu) narrated that Rasūlullāh (sallallāhu 'alayhi wa sallam) said:  “Verily, there is a door in Paradise, which is known as Ar-Rayyan. On the Day of Judgment, the ones who fasted will enter in through it; no one other than them will enter in through it. And when they have entered, it will close, so no one will enter through it (after them).”  [Al-Bukhāri and Muslim] “And whosoever enters will be given to drink. And whosoever drinks will never feel thirsty again.” [Sahih of Ibn Khuzaimah no. 1903]

The Qualification of the Virtues

However, these merits will not be attained except by the one who fasts with sincerity by abstaining from food, drink, intercourse, abstaining from hearing the unlawful, looking towards the prohibited and earning from unlawful means. Thus his body limbs must fast and abstain from sinful acts. His tongue must fast and abstain from lying, foul speech and false swearing. This is the obligatory for the fast, the result of which will be great reward.

Abu Hurayrah (radiallāhu`anhu) said that the Messenger (sallallāhu 'alayhi wa sallam) of Allāh Subhanahu Wa Ta’ala said: “Whoever does not avoid false speech and acting on it, Allāh Subhanahu Wa Ta’ala does not have any need for him to leave his food and drink”.  [Al-Bukhāri]

The Rasūlullāh (sallallāhu 'alayhi wa sallam) also said: “Perhaps, that entire one who fasts will get from his fast is hunger and thirst. And perhaps that entire one who stands at night in prayer will get from his standing is sleeplessness.”  [Ahmad, Ibn Hibban, Ibn Majāh, Darimi].

[Abdullah Ibn Salih Al-Fawzan (rahimahullah), Hadith As-Siyam: Ahkam wa Adab; Via Allāhuakbar]



The Valuable Virtues of Ramadhān

Ramadhān is one of the twelve Islamic months. It is a month which is venerated in the Islamic religion, and it is distinguished from the other months by a number of characteristics and virtues. The Sahihayn recorded that Rasūlullāh (sallallāhu 'alayhi wa sallam) informed the ummah about the values of Ramadhān: “Whoever fasts Ramadhān with faith and hoping for reward, he will be forgiven for all of his previous sins. Whoever stands (for prayer at night) during Ramadhān with faith and hoping for reward, he will be forgiven for all of his previous sins. Whoever stands (for prayer at night) during Laylatul-Qadar (the Night of Decree) with faith and hoping for reward, he will be forgiven for all of his previous sins.” [Al-Bukhari no. 2014 and Muslim no. 759-760]

 1. It is the Fourth Pillar of Islam.

Allāh has made fasting the month of Ramadhān the fourth pillar of Islam, as He says:  “The month of Ramadhān in which was revealed the Qur’an, a guidance for mankind and clear proofs for the guidance and the criterion (between right and wrong). So whoever of you sights (the crescent on the first night of) the month (of Ramadhān i.e. is present at his home), he must observe Sawm (fasts) that month…” [Al-Baqarah, 2:185]

It was narrated in Al-Sahihain from the hadith of Ibn ‘Umar (radiallāhu`anhu) that Rasūlullāh (sallallāhu 'alayhi wa sallam) said: “Islam is built on five (pillars): the testimony that there is no god except Allāh and that Muhammad is the Messenger of Allāh; establishing prayer; paying zakah; fasting Ramadan; and Hajj to the House (the Ka’abah).”  [Al-Bukhāri, 8; Muslim, 16]

2. Allāh Opens the Gates of Paradise and Closes the Gates of Hell
 
In this month, Allāh opens the gates of Paradise and closes the gates of Hell, and chains up the devils, as is stated in Al-Sahihain, from the hadith of Abu Hurairah (radiallāhu`anhu) who said that the Rasūlullāh (sallallāhu 'alayhi wa sallam) said:  “When Ramadhān comes, the gates of Paradise are opened and the gates of Hell are closed, and the devils are chained up.” (Al-Bukhāri, 1898; Muslim, 1079)

2.1.  Every night Allāh has people whom He redeems from the Fire. It was narrated from the hadith of Abu Umāmah (radiallāhu`anhu) that Rasūlullāh (sallallāhu 'alayhi wa sallam) said: “At every breaking of the fast, Allāh would have people whom He redeems.”  [Imām Ahmad (5/256); Al-Mundhiri said: there is nothing wrong with its isnad; and it was classed as sahih by Al-Albāni in Sahih al-Targhib, 987.]

Abu Sa’id (radiallāhu`anhu) who reported: The Rasūlullāh (sallallāhu 'alayhi wa sallam) said:  “Allāh would have the people whom He redeems every day and night – i.e., in Ramadhān – and every Muslim every day and night has a prayer that is answered.”  [Al-Bazaar (Kashf 962)]

3. The Qur’an was Revealed Ramadhān.

Allāh revealed the Qur’an in the month of Ramadhān, as He says in the verse quoted above:  “The month of Ramadhān in which was revealed the Qur’an, a guidance for mankind and clear proofs for the guidance and the criterion (between right and wrong)…” [Al-Baqarah, 2:185]  And Allāh says: “Verily, we have sent it (this Qur’an) down in the Night of Al-Qadar (Decree).” [Al-Qadar, 97:1]

4. Allāh Has Blessed Ramadhān With the Lailatul-Qadar.

Allāh has bestowed the Lailatul-Qadar in Ramadhān, which is better than a thousand months, as Allāh says:

“Verily, We have sent it (this Qur’an) down in the Night of Al-Qadar (Decree). And what will make you know what the Night of Al-Qadar (Decree) is? The Night of Al-Qadar (Decree) is better than a thousand months (i.e. worshipping Allāh in that night is better than worshipping Him a thousand months, i.e. 83 years and 4 months). Therein descend the angels and the Ruh [Jibril (Gabriel)] by Allāh’s Permission with all Decrees, (All that night), there is peace (and goodness from Allāh to His believing slaves) until the appearance of dawn” [Al-Qadar, 97:1-5]

“We sent it (this Qur’an) down on a blessed night [(i.e. the Night of Al-Qadar) in the month of Ramadhān — the 9th month of the Islamic calendar]. Verily, We are ever warning [mankind that Our Torment will reach those who disbelieve in Our Oneness of Lordship and in Our Oneness of worship]” [Al-Dukhan, 44:3]

Explaining the great status of this blessed night of Lailatul-Qadar, Surah Al-Qadar was revealed, and there are many hadith which also speak about it, such as the hadith of Abu Hurairah (radiallāhu`anhu) who said: The Rasūlullāh (sallallāhu 'alayhi wa sallam) said:  “There has come to you Ramadhān, a blessed month which Allāh has enjoined you to fast, during which the gates of heaven are opened and the gates of Hell are closed, and the rebellious devils are chained up. In it there is a night which is better than a thousand months, and whoever is deprived of its goodness is indeed deprived.”  [Al-Nasa’ie, 2106; Ahmad, 8769. classified as sahih by Al-Albāni in Sahih Al-Targhib, 999.]

And Abu Hurairah (radiallāhu`anhu) said: The Rasūlullāh (sallallāhu 'alayhi wa sallam) said: “Whoever spends Lailatul-Qadar in prayer out of faith and in the hope of reward, will be forgiven his previous sins.”  [Al-Bukhāri, 1910; Muslim, 760]

5. It is a Means of Seeking Forgiveness

Allāh has made fasting Ramadhān and spending its nights in prayer out of faith and in the hope of reward a means of forgiveness of sins, as was proven in Al-Sahihain.

The hadith of Abu Hurairah (radiallāhu`anhu) according to which Rasūlullāh (sallallāhu 'alayhi wa sallam) said: “Whoever fasts Ramadhān out of faith and in the hope of reward, his previous sins will be forgiven.” [Al-Bukhāri, 2014; Muslim, 760)]

Abu Hurairah (radiallāhu`anhu) also narrated that Rasūlullāh (sallallāhu 'alayhi wa sallam) said: “Whoever spends the nights of Ramadhān in prayer (Solātul-Tarawīh) out of faith and in the hope of reward, his previous sins will be forgiven.” [Al-Bukhāri (2008) and Muslim (174)]

The Muslims are unanimously agreed that it is Sunnah to pray qiyam at night in Ramadan. Al-Nawawi (rahimahullāh) said that what is meant by praying qiyam in Ramadhān is to perform Tarawīh, i.e., one achieves what is meant by qiyam by praying Tarawīh.

And Abu Hurairah (radiall
āhu`anhu) said: The Rasūlullāh (sallallāhu 'alayhi wa sallam) said: “Whoever spends Lailatul-Qadar in prayer (Solātul Tarawih , Tahajjud) out of faith and in the hope of reward, will be forgiven his previous sins.”  [Al-Bukhāri, 1910; Muslim, 760] 

6. The Expiation of Sins

Fasting Ramadhān is a means of expiation for the sins committed since the previous Ramadhān, so long as one avoids major sins. Rasūlullāh (sallallāhu 'alayhi wa sallam) said: “The five daily prayers, from one Jumu’ah to the next and from one Ramadhān to the next are expiation for (sins committed) in between, so long as you avoid major sins.”   [Muslim (233)]

7. The Fasting In Ramadhān Is Equivalent To Fasting Ten Months.

Fasting in Ramadhān is equivalent to fasting ten months, as is indicated by the hadith in narrated from Abu Ayyub al-Ansari (radiallāhu`anhu):  “Whoever fasts Ramadhān then follows it with six days of Syawwal, it will be like fasting for a lifetime.”  [Muslim (1164)]

It was narrated that Rasūlullāh (sallallāhu 'alayhi wa sallam) said:  “Whoever fasts Ramadhān, a month is like ten months, and fasting six days after al-Fitri will complete the year.”  [Ahmad (21906)]

8. The Qiyam in Ramadhān with the Imām until he finishes, it will be recorded for him that he spent the whole night in prayer.

Whoever performs qiyam of Ramadhān [Tarawīh] with the imām until he finishes, it will be recorded for him that he spent the whole night in prayer, because of the hadith of Abu Dharr (radiallāhu`anhu) reported that the Rasūlullāh (sallallāhu 'alayhi wa sallam) said:   “Whoever prays qiyam with the Imām until he finishes, it will be recorded for him that he spent the whole night in prayer.”  [Narrated by Abu Dawud (1370) and others; Classified as sahih by Al-Albāni in Salat al-Tarawih, p. 15]

9. ‘Umrah In Ramadhān Is Equivalent To Hajj.

Ibn ‘Abbas (radiallāhu`anhu) said: The Rasūlullāh (sallallāhu 'alayhi wa sallam) said to a woman among the Ansar, “What kept you from doing Hajj with us?” She said, “We only had two camels that we used for bringing water.” So her husband and son had gone for Hajj on one camel, and he left the other for them to use for bringing water.” He (sallallāhu 'alayhi wa sallam) said, “When Ramadhān comes, go for ‘Umrah, for ‘Umrah in Ramadhān is equivalent to Hajj.” According to a report narrated by Muslim, “… is equivalent to doing Hajj with me.”  [Al-Bukhāri (1782) and Muslim (1256)]

10. Sunnah to Observe I’tikaf

It is Sunnah to observe I’tikaf (retreat for the purpose of worship) in Ramadhān, because Rasūlullāh (sallallāhu 'alayhi wa sallam) did that, as it was narrated in the hadith of ‘Aishah (radiallāhu`anha), “Rasūlullāh (sallallāhu 'alayhi wa sallam) used to spend the last ten days of Ramadhān in I’tikaf until he passed away, then his wives observed I’tikaf after him.”  [Al-Bukhāri, 1922; Muslim, 1172].

11. Mustahabb to Study and Recite Great Deal of the Qur’an.

It is mustahabb in the sense of being strongly recommended in Ramadhān to study the Qur’an together and to recite it a great deal. You may study the Qur’an together by reciting it to someone else and by having someone else recite it to you. The evidence that this is mustahabb is the fact that Jibril used to meet Rasūlullāh (sallallāhu 'alayhi wa sallam) every night in Ramadhān and study the Qur’an with him. [Al-Bukhāri, 6; Muslim, 2308].

Reading Qur’an is mustahabb in general, but more so in Ramadhān.

12. Mustahabb in Ramadhan to offer Iftar and Charity.

It is mustahabb in Ramadhān to offer iftar to those who are fasting, because of the hadith of Zaid Ibn Khalid Al-Juhani (radiallāhu`anhu) who said: The Rasūlullāh(sallallāhu 'alayhi wa sallam) said:  “Whoever gives iftar to one who is fasting will have a reward like his, without that detracting from the fasting person’s reward in the slightest.”   [Al-Tirmidzi, 807; Ibn Majāh, 1746; classified as sahih by Al-Albāni in Sahih Al-Tirmidzi, 647]

[Excerpted with modification from Islam Q&A]

 And Allāh Almighty knows best.