Some Health Guidelines for Ramadhān

Some Health Guidelines for Ramadhān

By Dr. Farouk Haffejee

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.

This article provides useful advice on how to avoid some common problems encountered in Ramadhan. If followed, it would enable one to fast comfortably and enjoy fully the spiritual benefits of Ramadhan.

During the holy month of Ramadhan, our diet should not differ very much from our normal diet and should be as simple as possible. The diet should be such that we maintain our normal weight, neither losing nor gaining. However, if one is over-weight, Ramadhan is an ideal time to normalize one’s weight.

In view of the long hours of fasting, we should consume slow digesting foods including fibre containing-foods rather than fast-digesting foods. Slow digesting foods last up to 8 hours, while fast-digesting foods last for only 3 to 4 hours. Slow-digesting foods are foods that contain grains and seeds like barley, wheat, oats, millet, semolina, beans, lentils, whole meal flour, unpolished rice, etc. (called complex carbohydrates).

Fast-burning foods are foods that contain sugar, white flour, etc. (called refined carbohydrates). Fibre-containing foods are bran-containing foods, whole wheat, grains and seeds, vegetables like green beans, peas, marrow, mealies, spinach, and other herbs like methie, the leaves of beetroot (iron-rich), fruit with skin, dried fruit especially dried apricots, figs and prunes, almonds, etc.

The foods eaten should be well-balanced, containing foods from each food group, i.e. fruits, vegetables, meat/chicken/fish, bread/cereals and dairy products.

Fried foods are unhealthy and should be limited. They cause indigestion, heart-burn, and weight problems.

AVOID

• Fried and fatty foods.
• Foods containing too much sugar.
• Over-eating especially at sahur.
• Too much tea at sahur. Tea makes you pass more urine taking with it valuable mineral salts that your body would need during the day.
• Smoking cigarettes. If you cannot give up smoking, cut down gradually starting a few weeks before Ramadhan. Smoking is unhealthy and it is haram, one should stop completely.

EAT

•  Complex carbohydrates at sahur so that the food lasts longer making you less hungry.
• Meat, mutton is an excellent source of protein and is a slow-burning food.
• Dates are excellent source of sugar, fibre, carbohydrates, potassium and magnesium.
• Almonds are rich in protein and fibre with less fat. Bananas are a good source of potassium, magnesium and carbohydrates.

DRINK

• As much water or fruit juices as possible between iftar and bedtime so that your body may   adjust fluid levels in time.

CONSTIPATION

• Constipation can cause piles (hemorrhoids), fissures (painful cracks in anal canal) and indigestion with a bloated feeling.
• Causes: Too much refined foods, too little water and not enough fibre in the diet.
• Remedy: Avoid excessive refined foods, increase water intake, and use bran in baking, brown flour when making roti.

INDIGESTION AND WIND

• Causes: Over-eating. Too much fried and fatty foods, spicy foods, and foods that produce wind e.g. eggs, cabbage, lentils, carbonated drinks also produce gas.
• Remedy: Do not over-eat; drink fruit juices or better still drink water. Avoid fried foods; add ajmor to wind-producing foods.

LETHARGY (‘low blood pressure’)

•  Excessive sweating, weakness, tiredness, lack of energy, dizziness, especially on getting up from sitting position, pale appearance and feeling faint are symptoms associated with “low blood pressure”. This tends to occur towards the afternoon.
• Causes: Too little fluid intake, decreased salt intake.
• Remedy: Keep cool, increase fluid and salt intake.
• Caution: Low blood pressure should be confirmed by taking a blood pressure reading when symptoms are present. Persons with high blood pressure may need their medication adjusted during Ramadhan. They should consult their doctor.

 HEADACHE

•  Causes: Caffeine and tobacco-withdrawal, doing too much in one day, lack of sleep, hunger usually occur as the day goes by and worsens at the end of the day.

• When associated with “low blood pressure”, the headache can be quite severe and can also cause nausea before Iftar.
• Remedy: Cut down caffeine and tobacco slowly starting a week or two before Ramadhan. Herbal and caffeine-free teas may be substituted. Reorganize your schedule during the Ramadhan so as to have adequate sleep.

LOW BLOOD SUGAR

• Weakness, dizziness, tiredness, poor concentration, perspiring easily, feeling shaky (tremor), unable to perform physical activities, headache, palpitations are symptoms of low blood sugar.
• Causes in non-diabetics: Having too much sugar i.e. refined carbohydrates especially at sahur . The body produces too much insulin causing the blood glucose to drop.
• Remedy: Eat something at sahur and limit sugar-containing foods and drinks.
• Caution: Diabetics may need to adjust their medication in Ramadhan, consult your doctor.

MUSCLE CRAMPS

• Causes: Inadequate intake of calcium, magnesium and potassium foods.
• Remedy: Eat foods rich in the above minerals e.g. vegetables, fruit, dairy products, meat   and dates.
• Caution: Those on high blood pressure medication and with kidney stone problems should consult their doctor.

 PEPTIC ULCERS, HEART BURN, GASTRITIS AND HIATUS HERNIA

  

• Increased acid levels in the empty stomach in Ramadhan aggravate the above conditions. It presents as a burning.

• feeling in the stomach area under the ribs and can extend up to the throat. Spicy foods, coffee, and Cola drinks worsen these conditions.
• Medications are available to control acid levels in the stomach. People with proven peptic ulcers and hiatus hernia should consult their doctor well before Ramadhan.

KIDNEY STONES

•  Kidney stones may occur in people who have fewer liquids to drink. Therefore, it is essential to drink extra liquids so as to prevent stone formation.

JOINT PAINS

•   Causes: During Ramadhan, when extra solāh are performed made the pressure on the knee joints increases. In the elderly and those with arthritis this may result in pain, stiffness, swelling and discomfort.

• Remedy: Lose weight so that the knees do not have to carry any extra load. Exercise the lower limbs before Ramadhan so that they can be prepared for the additional strain. Being physically fit allows greater fulfilment, thus enabling one to be able to perform solāh with ease.

[Via The Islamic Medical Association of South Africa Durban]

The Etiquette and Sunnah of Fasting

The Etiquette and Sunnah of Fasting

Some aspects are obligatory (wajib) and others are recommended (mustahabb).

In the name of Allāh, Most Gracious, Most Merciful;

All the praise and thanks is due to Allāh, the Lord of the al-'Alamin. Peace and blessings be upon His Messenger.

1. Ensure to eat and drink something at sahur, and delay it until just before the adzan of Fajar.

The Prophet (sallallāhu 'alayhi wa sallam) said: “Have sahur, for in sahur there is blessing (barakah).” [Al-Bukhari, Fath, 4/139)] The Prophet (sallallāhu 'alayhi wa sallam) also said, “Sahur is blessed meal, and it involves being different from the people of the Book. What a good sahur for the believer is dates.” [Abu Dawud, no. 2345; Sahih al-Targhib, 1/448]

2. Not delaying the Iftar.

The Prophet (sallallāhu 'alayhi wa sallam) said: “The people will be fine so long as they do not delay Iftar.”[Al-Bukhari, Fath, 4/198)]

3. Breaking ones fast according to the Sunnah.

It is described in the hadith narrated by Anas bin Mālik (radiallāhu`anhu):  “The Prophet (sallallāhu 'alayhi wa sallam) used to break his fast with fresh dates before praying; if fresh dates were not available, he would eat (dried) dates; if dried dates were not available, he would have a few sips of water.”   [Al-Tirmidzi, 3/79 and others; He said it is a gharib hasan hadith. Classified as sahih in al-Irwa’, no. 922)]

4. After Iftar, reciting the words reported in the hadith narrated by Ibn ‘Umar (radiallāhu`anhum), according to which the Prophet (sallallāhu 'alayhi wa sallam), when he broke his fast.

The Prophet (sallallāhu 'alayhi wa sallam)   would say:  “Dhahaba al-zama’, wa’abtallat al-‘uruq, wa thabat al-ajru insha Allāh (Thirst is gone, veins are flowing again, and the reward is certain, insya Allāh).”   [Reported by Abu Dawud, 2/765; its isnad was classified as hasan by al-Daraqutni, 2/185)]

5. Keeping away from sin.

The Prophet (sallallāhu 'alayhi wa sallam) said: “When any of you is fasting, let him not commit sin…” [Al-Bukhari, al-Fath, (1904)]

The Prophet (sallallāhu 'alayhi wa sallam) said: “Whoever does not stop speaking falsehood and acting in accordance with it, Allāh has no need of him giving up his food and drink.”[Al-Bukhari, al-Fath, (1903)]

The person who is fasting should avoid all kinds of harām actions, such as backbiting, obscenity and lies; otherwise his reward may all be lost.

The Prophet (sallallāhu 'alayhi wa sallam) said: “It may be that a fasting person gets nothing from his fast except hunger.” (Reported by Ibn Majah, 1/539; Sahih al-Targhib, 1/453).

Among the things that can destroy one’s Hasanat (good deeds) and bring sayi’at (bad deeds) is allowing oneself to be distracted by quiz-shows, soap operas, movies and sports matches, idle gatherings, hanging about in the streets with evil people and time-wasters, driving around for no purpose, and crowding the streets and sidewalks. While it is the months of tahajjud, dzikir and worship, for many people, becomes the month of sleeping in the day so as to avoid feeling hungry, thus missing their prayers and the opportunity to pray them in congregation, then spending their nights in entertainment and indulging their desires. Some people even greet the month with feelings of annoyance, thinking only of the pleasures they will miss out on. In Ramadhan, some people would go for holiday! Even the mosques are not free from such evils as the appearance of women wearing makeup and perfume, and even the Sacred House of Allāh is not free of these ills. Some people make the month a season for begging, even though they are not in need. Some of them entertain themselves with dangerous fireworks and the like, and some of them waste their time in the markets, wandering around the shops, or sewing and following fashions. Some of them put new products and new styles in their stores during the last ten days of the month, to keep people away from earning rewards and Hasanat.

Not allowing oneself to be provoked.

The Prophet (sallallāhu 'alayhi wa sallam) said: “If someone fights him or insults him, he should say, ‘I am fasting, I am fasting.’”[Al-Bukhari and others, Al-Fath, (1894)]

One reason for this is to remind him, and another reason is to remind his adversary. But anyone who looks at the conduct of many of those who fast will see something quite different. It is essential to exercise self-control and be calm, but we see the opposite among crazy drivers who speed up when they hear the adzān for Maghrib.

6. Not eating too much.

The Prophet (sallallāhu 'alayhi wa sallam) said: “The son of Adam fills no worse vessel than his stomach.” (Reported by al-Tirmidzi, no. 2380; he said, this is a hasan sahih hadith).

The wise person wants to eat to live, not live to eat. The best type of food is that which is there to be used, not that which is there to be served. But people indulge in making all kinds of food (during Ramadan) and treating food preparation as a virtual art form, so that housewives and servants spend all their time on making food, and this keeps them away from worship, and people spend far more on food during Ramadhan than they do ordinarily. Thus the month becomes the month of indigestion, fatness and gastric illness, where people eat like gluttons and drink like thirsty camels, and when they get up to offer Solātul Tarawīh, they do so reluctantly, and some of them leave after the first two raka’at.

7. Being generous by sharing knowledge, giving charity, using one’s position of authority or physical strength to help others, and having a good attitude.

Ibn ‘Abbās reported (radiallāhu`anhu) said:  “The Messenger of Allāh (sallallāhu 'alayhi wa sallam) was the most generous of people [in doing good], and he was most generous of all in Ramadhan when Jibreel met with him, and he used to meet him every night in Ramadhan and teach him the Qur’an. The Messenger of Allāh (sallallāhu 'alayhi wa sallam) was more generous in doing good than a blowing wind.” [Al-Bukhari, al-Fath, (6)]

Combining fasting with feeding the poor is one of the means of reaching Paradise.

The Prophet (sallallāhu 'alayhi wa sallam) said: “In Paradise there are rooms whose outside can be seen from the inside and the inside can be seen from the outside. Allāh has prepared them for those who feed the poor, who are gentle in speech, who fast regularly and who pray at night when people are asleep.” (Reported by Ahmad 5/343; Ibn Khuzaymah, no. 2137. Al-Albāni said in his footnote, its isnad is hasan because of other corroborating reports).

The Prophet (sallallāhu 'alayhi wa sallam) said: “Whoever gives food to a fasting person with which to break his fast, will have a reward equal to his, without it detracting in the slightest from the reward of the fasting person.”(Reported by al-Tirmidzi, 3/171; Sahih al-Targhib, 1/451).

Shaykh al-Islam Ibn Taymiyah (rahimahullāh) said: “What is meant is that he should feed him until he is satisfied.”[Al-Ikhtiyarat al-Fiqhiyyah, p. 109)]

A number of the Salaf preferred the poor over themselves when feeding them at the time of Iftar. Among these were ‘Abdallāh ibn ‘Umar, Malik ibn Deenaar, Ahmad ibn Hanbal and others. ‘Abdallāh ibn ‘Umar would not break his fast unless there were orphans and poor people with him.

Wallahu’alam.

[Excerpted from IslamQ&A]

The Virtues of Ramadhān

The Virtue of Ramadhān

By Shaykh 'Abdul-'Aziz

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.

Rasūlullāh (sallallāhu 'alayhi wa sallam) said: “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]

This brief is related  to the virtue of fasting and standing at night for prayer during Ramadhān, and the virtue of competing to do righteous deeds during it. Along with this is an explanation of some important rules that some people are not aware of. The Messenger of Allāh (sallallāhu 'alayhi wa sallam)  used to give his Companions the good news of the coming of the month 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. During it the devils are chained.

Rasūlullāh (sallallāhu 'alayhi wa sallam) said: “When it is the first night of Ramadhān the Gates of Paradise are opened and not a single of them is closed, and the Gates of Hell are closed and not a single one of them is opened. The devils are fettered and a caller calls out saying, ‘O seeker of good, come forth (with your good), and O seeker of evil, restrain yourself.’ Allāh has people that He frees from the Fire and that are every night (of Ramadhān).” [Al-Tirmidzi no. 682 and Ibn Majah no. 1642]

Rasūlullāh (sallallāhu 'alayhi wa sallam) also said: “The month of Ramadhān has come to you all. It is a month of blessing. Allāh covers you all during it. He sends down the Mercy, removes the sins and answers the supplication. Allāh looks at your competing for good works during it and He tells proudly to the angels about you all. Therefore, show Allāh goodness from yourselves. For verily the wretched person is the one who is deprived of Allāh’s Mercy during it (Ramadhān).” [Majma’-uz-Zawa’id 3:142]

Rasūlullāh (sallallāhu 'alayhi wa sallam) informed the ummah on the merit of Ramadhan, who said: “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]

Rasūlullāh (sallallāhu 'alayhi wa sallam) also stated that Allāh said:  “Every (good) deed of the Son of Adam will have ten rewards like it up to seven hundred times in increase, except for fasting. For verily it is for Me and I will give the reward for it. He (the fasting person) leaves off his desire, his food and his drink for My sake.” The Prophet (sallallāhu 'alayhi wa sallam) continued “The fasting person has two times of delight. He is delighted when he breaks his fast and delighted when He meets his Lord. And verily the foul odor from the mouth of the fasting person is better to Allāh than the fragrance of musk perfume.” [Al-Bukhari no. 1904 and Muslim no. 161/1151]

The virtue of fasting and standing for prayer during Ramadhān

The Hadiths regarding the virtue of fasting and standing for prayer during Ramadhān and the virtue of fasting itself (as a type of worship) are many.

Therefore, the Muslim should take advantage of this opportunity, which is Allāh’s blessing upon him by allowing him to catch the month of Ramadhān. Thus, he should make haste in performing acts of obedience (to Allāh) and he should avoid the evil deeds. He should strive hard to perform all that Allāh made obligatory upon him, especially the five prayers, for they are the pillars of Islam. The prayer is the greatest of the obligations after the two Testimonies of Faith. Therefore, it is obligatory upon every Muslim man and woman to guard the prayers and offer them in their times with humbleness and tranquility.

From the most important obligations related to men is offering the prayers in congregation in the Houses of Allāh (i.e. Masjids), which Allāh ordered to be raised, and in which His Name is mentioned (or remembered). This is as Allāh said: “And establish the prayer (As-Salah) and give Az-Zakah and bow down along with those who bow down.” [Al-Baqarah, 2:43]

And He, the Most High said:  Guard strictly (five obligatory) As-Salawât (the prayers) especially the middle Salât (i.e. the best prayer is 'Asar). And stand before Allâh with obedience [and do not speak to others during the Salât (prayers)].  [Al-Baqarah 2:238]

And He, the Mighty and Majestic said: Successful indeed are the believers. Those who offer their Salât (prayers) with All solemnity and full submissiveness.  [Al-Mu’minun 23: 1, 2]

Then Allāh continues (in the same Surah) until He says: And those who strictly Guard their (five compulsory congregational) Salawât (prayers) (at their fixed stated hours). These are indeed the Inheritors. Who shall inherit the Firdaus (Paradise). They shall Dwell therein forever.  [Al-Mu’minun 23: 9-11]

The Prophet (sallallāhu 'alayhi wa sallam) said:  “The covenant that separates between us and them is the prayer (As-Salah). So, whoever abandons it, he has disbelieved.” [At-Tirmidzi no. 2621]

The most important of the obligations after the prayer is paying Az-Zakah. This is as Allāh, the Mighty and Majestic said:  And they were commanded not, but that they should Worship Allâh, and Worship none but Him alone (abstaining from ascribing partners to him), and perform As-Salât (Iqâmat-as-Salât) and give Zakât: and that is the Right religion.  [Al-Baiyyinah, 98:5]

Indeed the Noble Book of Allāh and the Sunnah of His noble Messenger (sallallāhu 'alayhi wa sallam) prove that whoever does not give the Zakah due on his wealth will be punished by it on the Day of Resurrection.

The most important of matters after the prayer and Az-Zakah is fasting Ramadhān. It is one of the five pillars of Islam as it were mentioned by Rasulullah (sallallāhu 'alayhi wa sallam): “Islam is built upon five (pillars): the testimony that none has the right to be worshipped but Allāh and Muhammad is the Messenger of Allāh, the establishment of the prayer, paying Az-Zakah, fasting Ramadhān and performing Hajj (pilgrimage) to the House (the Ka’abah).” [Al-Bukhari no. 8 and Muslim no. 16]

It is obligatory upon the Muslim to protect his fasting and his standing for prayer at (night) from that which Allāh has made forbidden for him of statements and deeds. This is because the intent of the fast is obedience to Allāh, honouring the things He has made sacred, forcing the soul to oppose its desires for the sake of obeying its Master and accustoming it to being patient in avoiding what Allāh has forbidden. The purpose of the fast is not merely leaving off food, drink and other things that break the fast. For this reason it has been authenticated from the Messenger of Allāh (sallallāhu 'alayhi wa sallam) that he said: “Fasting is a shield. So, if it is a day that one of you is fasting, he should not say obscene things nor should he raise his voice in anger. If someone verbally abuses him or fights him, he should say, ‘Verily I am fasting.’”  [Al-Bukhari no. 1904 and Ahmad 6:244]

It has also been authenticated from him that he (sallallāhu 'alayhi wa sallam) said: “He who does not abandon false speech, acting according to it and ignorant behaviour, then Allāh has no need of him abandoning his food and his drink.”  [Al-Bukhari no. 1903]

From these texts and other than them it is known that it is obligatory upon the fasting person to beware of all that Allāh has made forbidden for him and to take care in guarding all of what Allāh has obligated him with. In this way it is hoped that he will gain forgiveness, freedom from the Fire and the acceptance of his fasting and standing at night for prayer.

There are some matters that some people are unaware of.

It is obligatory upon the Muslim to fast with faith and hoping for reward and not to be seen or heard of the people or follow the customs of the people or follows his family or the people of his country. Rather, it is obligatory upon him that that which has caused him to fast be his belief that Allāh has made it a duty upon him. He should fast hope for the reward with his Lord in that. Likewise for standing in prayer at night, it is obligatory that the Muslim does it with faith and hoping for reward, not for any other reason.

This is the reason when the Prophet (sallallāhu 'alayhi wa sallam) said “Whoever fasts Ramadhān with faith and hoping for reward, he will be forgiven for all of his previous sins. And whoever stands for prayer (at night) during Ramadhān with faith and hoping for reward, he will be forgiven for all of his previous sins. And 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 nos. 759-760]

From the matters which some of the people are unaware of, their ruling is when the fasting person happens to have wounds or a nosebleed or vomiting or the passing of water or gasoline fumes to his throat unintentionally. All of these things do not break the fast. However, whoever intentionally vomits, he breaks his fast. This is due to the statement of the Prophet (sallallāhu 'alayhi wa sallam): "Whoever is overcome by vomiting, he does not have to make up for the day, and whoever causes himself to vomit, he must make up for the day." [Abu Dawud no. 2380]

From this is that which happens to the fasting person of delaying the bathing for sexual impurity until the Fajr time begins and what some women experience of delaying the bathing for menses or postnatal bleeding until the time of Fajar begins if she thinks she is pure before Fajar. She is still obligated to fast and her delaying her bathing until after the Fajar time begins does not prevent her fasting. However, she should not delay the bathing until sunrise. Rather, she must bathe and pray the Fajar prayer before sunrise. Likewise is the case for the sexually impure person. He should not delay bathing until after sunrise. Rather, he must bathe and pray the Fajar prayer before sunrise. The man must make haste in this so that he can catch the Fajr prayer with the congregation.

From the matters that do not nullify the fast is having blood tests or an injection, as long as that is not intended to provide nourishment. However, it is better and safer to delay this until nighttime if that is easy, due to the statement of the Prophet (sallallāhu 'alayhi wa sallam): "Leave whatever causes you to doubt for that which does not cause you to doubt." [Al-Bukhari no. 2518]

It is also due to his (sallallāhu 'alayhi wa sallam) statement: "Whoever avoids the doubtful matters, and then verily he has freed his religion and his honour (from blame)." [Al-Bukhari no. 52 and Muslim no. 1599]

Salat at-Tarawih

From the matters which some of the people are unaware of their rulings is lacking tranquility in the prayer regardless of whether it is an obligatory prayer or voluntary prayer. The authentic Hadiths from the Messenger of Allāh (sallallāhu 'alayhi wa sallam) prove that tranquility in the prayer is a pillar from the pillars of the prayer. The prayer is not correct without it. This means to have stillness and humbleness in the prayer and not rushing. In this manner each joint returns to its place (in the positions). Many of the people pray Salat at-Tarawih during Ramadhān in a manner such that they do not understand it (the recitation), nor are they tranquil in it. Rather, they peck it out like pecking (of a chicken). The prayer performed in this fashion is not valid and the person who prays like this is a sinner who is not rewarded.

From the matters which some of the people are unaware of their ruling is some people's thinking that it is not permissible to pray less than 20 Raka'at (units) of Salat al-Tarawih. Also, some people mistakenly think that it is not permissible to pray more than 11 or 13 Raka'at of Salat al-Tarawih. All of this is incorrect thinking, and it is a mistake that is opposed to the evidences.

Verily, the authentic Hadiths from the Messenger of Allāh (sallallāhu 'alayhi wa sallam) prove that the night prayer is an easy matter. There is no fixed limit that is impermissible to oppose concerning it. Rather, it is confirmed from the Prophet (sallallāhu 'alayhi wa sallam) that he used to pray 11 Raka'at during the night and sometimes he might pray 13 Raka'at. Sometimes he would pray less than that, both during Ramadhān and in other times. When he was asked about the night prayer he said: "In sets of two, in sets of two. Then when one of you fears the coming of morning, he prays one (Raka'ah) that will serve as a Witr (i.e. make the number odd) of what he has prayed." [Al-Bukhari no. 990 and Muslim no. 749]

The authenticity of this Hadith has been agreed upon.

He, the Prophet (sallallāhu 'alayhi wa sallam) did not fix a specific number of Raka'at, neither in Ramadhān nor in any other times. For this reason, the Companions (radiallāhu`anhum) sometimes prayed 23 Raka'at, and sometimes 11 Raka'at in the time of Umar Ibn Al;-Khattab (radiallāhu`anhu) All of that it has been confirmed from Umar and the Companions in his time.

Some of the Salaf used to pray 36 Raka'at during Ramadhān and then pray three Raka'at of Witr prayers. Some of them prayed 41 Raka'at. Sheikh-Islam ibn Taymiyyah (rahimahullāh) mentioned this from them and that the matter concerning this is broad (i.e. easy). He also mentioned that it is better for whoever lengthens his recitation, bowing and prostrating to lessen the number of Raka'at, and whoever lightens (shortens) the recitation, bowing and prostrating, to increase the number of Raka'at. This is the meaning of his statement, may Allāh have mercy on him.

Whoever pays close attention to his (the Prophet's) Sunnah will know that what is best in regard to all of this is to pray 11 or 13 Raka'at during Ramadhān and other times. This is because that is in agreement with the practice of the Prophet (sallallāhu 'alayhi wa sallam) in most of his situations (i.e. what he usually did). Also, this is easier for those who are offering prayer and better for humility and tranquility (in the prayer). Whoever prays more, there is neither harm in neither that nor any dislike, as was mentioned previously. What is best for whoever prays with the Imām (of the Masjid) in the night prayer of Ramadhān is that he does not stop until the Imām stops praying? This is due to the statement of the Prophet (sallallāhu 'alayhi wa sallam): "Verily, if the man stands for night prayer with the Imām until he finishes, Allāh will write for him (the reward of) standing the entire night (in prayer)." [Abu Dawud 1375, At-Tirmidzi no. 806, Ibn Mājah no. 1327 and Ahmad 5:159.]

Striving hard in the various types of worship

It is legislated for all of the Muslims to strive hard in the various types of worship during this noble month. They should strive to pray voluntary prayers and recite the Qur'an with reflection and thinking. They should increase in the glorification of Allāh, declaring his right to be worshipped alone, praising Him, declaring his greatness and seeking His forgiveness. They should say legislated supplications, command the good, forbid the evil, invite to Allāh, be generous to the poor and needy, strive to be kind to parents, keep good family ties, honour the neighbor, visit the sick and other types of good deeds. This is due to the Prophet's statement in the aforementioned Hadith: "Allāh looks at your competing for good works during it and He tells proudly to the angels about you all. Therefore, show Allāh goodness from yourselves. For verily, the wretched person is the one who is deprived of Allāh's Mercy during it (Ramadhān)."  [Majma ‘uz-Zawa'id 3:142 and Kanzul-Ummal no. 23692]

This is also due to what is reported from him (sallallāhu 'alayhi wa sallam) that he said:  "Whoever draws near to Allāh during it (Ramadhān) with a single characteristic from the characteristics of (voluntary) goodness, he is like whoever performs an obligatory act in other times. And whoever performs an obligatory act during; he is like whoever performed seventy obligatory acts in other times.  [Sahih Ibn Khuzaymah no. 1887.]

This is also due to his (sallallāhu 'alayhi wa sallam) statement in the authentic Hadith: "An Umrah performed during Ramadhān is equal to a performance of Hajj - or he said - a Hajj with me."  [Al-Bukhari no. 1863 and Muslim no. 1256]

The Hadiths and narrations prove the sanctioning of competing and being aggressive in performing the various acts of goodness in this noble month is numerous.

Allāh is the One Who is asked to help us and the rest of the Muslims to do all that contains His Pleasure and to accept our fast and standing for night prayer. We ask Him to correct our situations and protect us all from the deviations of trials and temptations. Likewise, we ask Him to make the leaders of the Muslims righteous and unite their word upon the truth. Verily, He is the Guardian of that and He is capable of doing it.

Wallāhu'alam.

[By Shaykh 'Abdul-'Aziz bin 'Abdullah bin Baz (Rahimahullāh) - General President for the Administration of Scientific Researches, Religious Verdicts, Preaching and Guidance]

Please See: TheVirtues of Qiyam Ramadhan
Please See also : Ramadhan Nighly Prayer

Saying Bismillāh when doing wudhū

Saying Bismillāh in one's heart when doing wudhū in the bathroom

Is it permissible to say it in the heart because my wudhu’ area is attached to the toilet and I do not want to mention the name of Allāh aloud there?

In the Name of Allāh, Most Gracious, Most Merciful;

All praise and thanks are due to Allāh, May Allāh blessings and peace be upon His Messenger.

It is makrūh to mention the name of Allāh in the place where one relieves oneself, out of respect for the name of Allāh so that His name will not be mentioned in a place of impurity which is the abode of the devils.

Al-Nawawi (rahimahullāh) said:

It is makrūh to recite dzikir and to speak when relieving oneself, whether that is in the desert or inside a building. All kinds of dzikir and speech are the same in this regard, except in cases of necessity. Some of our companions even say that if a person sneezes (in the bathroom), he should not say “Al-hamdu Lillah”, and one should not say “Yarhamuk-Allāh” to a person who sneezes, or return the greeting of salām, or respond to the muezzin in the bathroom. All of that is makrūh but is not harām. If a person sneezes and praises Allāh in his heart without moving his tongue, there is nothing wrong with that. The same applies when having intercourse.

And we narrated that Ibn ‘Umar (radiallāhu’anhu) said: A man passed by the Prophet (sallallāhu 'alayhi wa sallam) whilst he was urinating and greeted him with Salam, but he did not return the greeting. [Narrated by Muslim in his Sahīh, 370]  And it was narrated that al-Muhājir ibn Qunfudz (radiallāhu’anhu) said: I came to the Prophet (sallallāhu 'alayhi wa sallam) whilst he was urinating and greeted him with salām, but he did not return the greeting until he had done wudū, then he apologized to me and said: “I do not like to mention the name of Allāh unless I am in a state of purity.” [A sahīh hadīth narrated by Abu Dawūd, al-Nasā’i and Ibn Mājah with a sahīh isnād].

[Al-Adhkār (p. 21-22)]

Based on this, if the place where you do wudhū is inside the bathroom – which is the place for relieving oneself and is not used for washing only – then it is makrūh to utter the name of Allāh in this place, even though it is prescribed to say Bismillāh (when doing wudū). Some of the scholars say that a person should say Bismillāh in his heart without uttering it on his tongue.

If a person is in the bathroom, then Imām Ahmad (rahimahullāh) said: If a man sneezes he should praise Allāh in his heart. It may be deduced from this report that he should also say Bismillāh in his heart.

Others suggested that it is most likely that it is still prescribed to say Bismillāh. They said: He should say it out loud and it is not makrūh in this place.

[Al-Sharh al-Mumti’ (1/130)]

There is nothing wrong with doing wudhū inside the bathroom if necessary, and saying Bismillāh at the beginning, because saying Bismillāh is obligatory according to some scholars, and is strongly encouraged according to the majority. So he should do that, and the ruling on it being makrūh is waived, because such rulings are waived when it is necessary to say Bismillāh. A person is commanded to say Bismillāh when starting to do wudū, so he should say it and complete his wudū’.

[Majmū’ Fatāwa al-Shaykh Ibn Bāz, 10/28]

It is makrūh to utter the name of Allāh in the bathroom where a person relieves himself, out of respect for His name, but it is prescribed to say Bismillāh when starting to do wudū, because it is obligatory according to a group of scholars.

If the place where one does wudhū is outside the bathroom, even if it is attached to it, then it is prescribed for the person who is doing wudū to utter Bismillāh and it is not makrūh in this case because he is not inside the bathroom.

[Fatāwa al-Lajnah al-Dā’imah, 5/94]

And Allāh knows best.

[Via Islam Q&A (23308)]