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Thread: About Ramadan

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    Default About Ramadan

    Assalamualaikum WR WB

    Ramadan - Month of the Qur'an

    By Br. Abu Dharr
    Based on Ibn Rajab's "Lata`if al-Ma`arif" and other sources

    The first part of this is based on an extract from Ibn Rajab al-Hanbali's Lata'if al-Ma'arif (pp. 179-182), quoted by Fahd bin Sulaiman in Kayf Nastafeed min Ramadan (pp. 48-50). The advice given in this article is all the more important now that we are in the last ten nights of Ramadan. Imam Bukhari reports from 'Aishah that the Messenger of Allah (may Allah bless him and grant him peace) would tighten his waist-cloth (i.e. detach himself from his wives), spend the night in worship and awake his family, during the last ten nights of Ramadan. Ramadan is nearly over, so make the most of this precious opportunity!

    Ramadan has a special relationship with the Qur'an, of course:

    "The month of Ramadan is the one in which the Quran was sent down, a guidance for mankind, clear proofs for the guidance, the Criterion; so whoever amongst you witnesses this month, let him fast it." (cf. Surah al-Baqarah 2:185)

    The word 'so' (fa) in this ayah leads to the following paraphrase of one aspect of its meaning: "Fast this month because it is the one in which the Qur'an was sent down" -- see Fasting in Ramadaan by Ali al-Halabi & Saleem al-Hilali, Al-Hidaayah, 1414/1994, pp. 11-12.

    Ibn 'Abbas narrates "that the Messenger of Allah (may Allah bless him and grant him peace) was the most generous person, and he would be at his most generous in Ramadan because Jibril would come to him every night and he would rehearse the Qur'an with him." (Sahih al-Bukhari, Eng. trans. 6/486)

    This hadith contains recommendation of the following:

    Studying the Qur'an in Ramadan; coming together for this purpose; checking (one's memory/knowledge of) the Qur'an with someone who has preserved it better; increasing recitation of the Qur'an in Ramadan; that the night time is the best time to recite, when other preoccupations decrease and it is easier to concentrate, as in Surah al-Muzzammil 73:6. Further, Fatimah (may Allah be pleased with her) narrated from her father (may Allah bless him and grant him peace), who told her that Jibril would rehearse the Quran with him (in Ramadan) once every year, and he did so twice in the year of his death. (Bukhari 6/485)

    After mentioning the above aspects of the Sunnah, Ibn Rajab talks about the situation of the Salaf (the early Muslims) during Ramadan:

    "... Some of the Salaf would complete reciting the whole Quran during the night prayer of Ramadan every 3 days, others every 7 days e.g. Qataadah, others in 10 days e.g. Abu Rajaa' al-Atardi. The Salaf would recite Quran in Ramadan in Prayer as well as outside it. Al-Aswad would finish the Quran every 2 nights in Ramadan; Ibrahim an-Nakh'I would do likewise in the last 10 nights specifically, & every 3 nights during the rest of the month. Qataadah would regularly finish the Quran in 7 days, but in 3 days during Ramadan, when he would study the Quran especially, and every night during its last 10 days. Al-Zuhri would say when Ramadan began, 'It is recitation of the Quran and feeding of people.' When Ramadan began, Imam Malik would cease narrating Hadith and sitting with the people of knowledge, and stick to reciting the Quran from its pages, while Sufyan al-Thawri would leave other acts of worship and stick to reciting the Quran. 'Aishah would recite from the pages of the Quran at the beginning of the day in Ramadan (i.e. after Dawn), until when the sun had risen, she would sleep. Zayd al-Yaami would bring copies of the Quran when Ramadan began and gather his companions around him. ..."

    Ibn Rajab later continues, "The forbiddance of completing recitation of the Quran in less than 3 days applies to this being made a regular practice, but as for favoured times such as Ramadan, esp. the nights in which Laylat al-Qadr is sought, or favoured places such as Makkah for the visitor, it is recommended to increase reciting the Quran to avail the time and place. This is the view of Ahmad, Ishaq & other Imams, and the practice of others indicates this too."

    The purpose here is not to discuss whether or not the latter view is correct or not, since that is purely academic for most of us, as we do not get anywhere near reciting the whole Quran in three days! However, the practice of the Prophet (may Allah bless him and grant him peace), his Companions, and those who followed their path, should be clear enough. As a further example, Bukhari (3/79) quotes from the noble Companion Zaid bin Thabit who answered the question, "How much time was there between the pre-dawn meal and the Dawn Prayer?" by saying, "Enough time to recite fifty ayat"; since the practice of the Arabs was to measure time in terms of everyday actions, this shows that the Sahabah were pre-occupied with the Qur'an, especially in Ramadan.

    Compare all this with our sad state, when we talk so much about establishing Islam, implementing the Quran, etc. and yet have such little contact with it, maybe not completing its recitation ever at all since childhood, or perhaps never! Hence we become imbalanced in our understanding of Islam, because there are ayat which we rarely or never hear or think about; we repeat only certain selected ayat over and over again; we lost the context of the verses, the overall flow, argument and balance of the Quran, all of which is beautiful & miraculous. Because of this ignorance we go astray from the Straight Path, split up into sects, lose the blessings of Allah ...

    "We took a covenant from those who said: we are Christians, but they forgot part of the message with which they had been reminded, so we ingrained amongst them enmity and hatred until the Day of Judgment..." (Surah al-Ma'idah 5:14)

    In Sahih Bukhari "(Volume 6, Book 61, Number 580:Narrated Abdullah , there is an amazing piece of advice from the Prophet (may Allah bless him and grant him peace) : said, "Recite (and study) the Qur'an as long as you agree about its interpretation, but if you have any difference of opinion (as regards to its interpretation and meaning) then you should stop reciting it (for the time being)." -- studying the Quran should bring people together!

    In Surah al-Mu'minoon (23:53), there is mention of the people before us (in whose footsteps we would follow), who broke up their Deen into sects (zuburan), each party rejoicing in what it had. One understanding of this, from the word zuburan meaning literally 'books', is that each sect left the Book of Allah, & concentrated solely on the books of its own sect, so "they split their deen up into books"!

    The most twisted, ridiculous, shallow ideas, innovations and superstitions are propagated amongst Muslims when they are away from the Quran, because any little knowledge of the Quran would be enough to dispel them.

    Hence, O slave of Allah, leave aside secondary books and concentrate on studying the Blessed Book of Allah in this Blessed Month (use a good translation/commentary if needed), for it is the source of all Knowledge in other books, and keep away from wasting time, especially in futile discussions and arguments which lead nowhere, for that is a sure sign of being misguided, as the Prophet (may Allah bless him and grant him peace) said, "Whenever a people went astray after they had been on guidance, they were given to argumentation (jadl)." (Ahmad, Tirmidhi, Ibn Majah - Sahih al-Jami' al-Saghir, no. 5633)

    Finally, remember that the Messenger (may Allah bless him and grant him peace) will complain to Allah on the Day of Judgment that his people neglected the Qur'an (Surah al-Furqan 25:30). Neglect of the Qur'an is of different levels, as Ibn al-Qayyim writes: not reciting or listening to it; not studying and understanding it; not conveying its message; not judging by it in personal and communal matters, at all levels of society; not believing in it. All Praise is due to Allah, Lord of the Worlds.

    Abu Dharr, Ramadan 1415.
    Last edited by Muslim; Sep-21-2009 at 10:57 AM.

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    Default Benefits of Ramadan

    Before I begin listing the many benefits of the month of Ramadan, it is important to point out that the reason we fast is because it is ordained by Allah ( ). All the benefits that we reap during this month are just an added bonus.

    Allah ( ) revealed to us in the Holy Qur'an:

    "Ya ayuhal ladheena ameenu, kutiba 3alaykumu siyamu kama kutiba 3ala-ladheena min qableekum la3allaku, tattaqun". (Surat Al-Baqarah, verse 183).

    The English interpretation of that verse is:

    "O ye who believe! Fasting is prescribed to you as it was prescribed to those before you, that ye may obtain Taqwa"

    The Abdullah Yusuf Ali translation of the Qur'an translated the word Taqwa as "self-restraint". That's not a bad definition, but Taqwa has many dimensions. The word is multi-faceted and has many simultaneous meanings.

    Taqwa is "mukhafatoo min Al-Jaleel, wal-3amal bi-tanzeel, wa ridda bil qaleel, wa istadadoo li yami-raheel".

    Taqwa is a blend of God-consciousness, devotion to God, fearing the punishment of God and loving the reward of God.

    So let's go back to the verse in the Qur'an. Allah ( ) tells us that he has prescribed fasting to us to obtain all aspects of Taqwa.

    So how can we obtain all of that in just one month?

    Do you guys remember taking Physical Education in school? Do you remember "conditioning"?

    Conditioning, also dubbed "Hell month" is a grueling month of sit-ups, push-ups, sprints, long distance running, etc. The reason for this inhumane torture was to get our bodies "conditioned" so that we can participate in sports without fatigue or injuries. It makes our body stronger and is basically a good way to prep our body for the year ahead.

    Likewise, Ramadan strengthens our Iman (faith) and prepares us for the year ahead. After Ramadan, you feel strengthened Iman and feel confident in dealing with your daily affairs.

    Making Haram the Halal

    During the sunlight hours of Ramadan, the halal becomes haram. Eating, drinking and relations between husband and wife are normally halal, but while fastng, they become haram.

    If a person can avoid eating food, which is normally lawful, then certainly after Ramadan, he can avoid the food which is unlawful.

    If a person can avoid drinking water, which is normally allowed, then a person can easily avoid drinking alcohol.

    If a person can abstain from relations with their spouse, then how easy it must become to avoid relations with someone you are not married to.

    By abstaining from that which is necessary, it becomes easy to avoid the unnecessary.


    I often compare Ramadan to the bonus level of your average video game. When you play a video game and you reach the bonus stage, you have 30 seconds in which your points double or triple. In this short period of time, video game players rush to collect as many points as possible before time runs out.

    In Ramadan, you have 30 days in which your good deeds are multiplied by 70 times. For this reason, Muslims who observe the fast try to do as many good deeds during this month as possible. Not only do people increase the amount of charity they give, but they perform extra superrogatory prayers and read the Qur'an more frequently.


    Muslims know that the punishment for intentionally breaking the fast is severe. You have to fast 60 days or feed 60 poor people for every missed day of fasting without valid excuse. Therefore, Muslims are very keen to observe the fast, unless they are sick or on a journey or women during their menses.

    Muslims are also keen not to lie or backbite during this month, because doing so would render the fast defective. For this reason, a person observing the fast thinks twice before saying anything. Therefore, it is true that fasting teaches us "self-restraint".

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    Default Saying Ramadan Kareem

    Saying Ramadan Kareem


    When the fasting person falls into a sin and he is prohibited from that sin he will say, “Ramadan Kareem”. So what is the ruling concerning this phrase and what is the ruling concerning this behavior?


    The ruling concerning this is, this phrase “Ramadan Kareem” is not correct, and the only phrase that should be said is “Ramadan Mubarak” or what resembles that. Because Ramadan is not the one that gives such that it can be called generous (Kareem), rather it is only ALLAH the Exalted that put virtue in it and made it a virtuous month and made the time period for performing (the fasting) a pillar from Islam.

    And it is as though the one who said this thinks that due to the nobility of this month it is permissible to commit sins. And that is in opposition to what the people of knowledge have said (for they have said) that the sins are multiplied if they are done during virtuous times or noble places so this is the opposite of what this person has pictured.

    And they have said that it is incumbent upon the person to have taqwa of ALLAH the Mighty and Majestic during every time and in every place especially during virtuous times and in noble places. And ALLAH the Mighty and Majestic says “Oh you who believe fasting has been prescribed for you like it was prescribed for those before you that you may obtain taqwa.” So the wisdom behind the obligation of fasting is to gain taqwa of ALLAH the Mighty and Majestic by doing what He has ordered and avoiding what He has prohibited. And it has been established that the Prophet peace and blessing be upon him said “Whoever does not abandon falsehood in word and action, then Allah Mighty and Majestic has no need that he should leave his food and drink”.

    Therefore fasting is worship for ALLAH and cultivation for the soul and a safeguard for it from the prohibitions of ALLAH. And it is not like this one without knowledge has said that due to the nobility of this month and it’s blessing, sinning is allowed in it.

    Shaykh Uthaymeen
    The following is a summary translation from a post taken from Sahab.net

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    Wow that's the first time I heard of that.

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    Default Second Hand Smoke and Fasting


    Who Must Fast?

    · Fasting is compulsory for those who are mentally and physically fit, past the age of puberty, in a settled situation (not traveling), and are sure fasting is unlikely to cause real physical or mental injury.

    Exemptions from Fasting (some exemptions are optional)

    · Children under the age of puberty (Young children are encouraged to fast as much as they are able.)

    · People who are mentally incapacitated or not responsible for their actions
    · The elderly
    · The sick
    · Travelers who are on journeys of more than about fifty miles
    · Pregnant women and nursing mothers
    · Women who are menstruating
    · Those who are temporarily unable to fast must make up the missed days at another time or feed the poor.

    Special Events

    · Special prayers, called taraweeh, are performed after the daily nighttime prayer.

    · Lailat ul-Qadr ("Night of Power" or "Night of Destiny") marks the anniversary of the night on which the Prophet Muhammad first began receiving revelations from God, through the angel Gabriel. Muslims believe Lailat ul-Qadr is one of the last odd-numbered nights of Ramadan.

    Traditional Practices

    · Breaking the daily fast with a drink of water and dates

    · Reading the entire Quran during Ramadan
    · Social visits are encouraged.

    Eid ul-Fitr ("Festival of Fast-Breaking") Prayers at the End of Ramadan

    · Eid begins with special morning prayers on the first day of Shawwal, the month following Ramadan on the Islamic lunar calendar.

    · It is forbidden to perform an optional fast during Eid because it is a time for relaxation.
    · During Eid Muslims greet each other with the phrase "ta’qab’bal’allah ta'atakum," or "may God accept your deeds" and "Eid Mubarak" (eed-moo-bar-ak), meaning "blessed Eid."



    Q: How did the fast during Ramadan become obligatory for Muslims?

    A: The revelations from God to the Prophet Muhammad that would eventually be compiled as the Quran began during Ramadan in the year 610, but the fast of Ramadan did not become a religious obligation for Muslims until the year 624. The obligation to fast is explained in the second chapter of the Quran:

    "O ye who believe! Fasting is prescribed to you as it was prescribed to those before you, that ye may (learn) self-restraint...Ramadan is the (month) in which was sent down the Quran, as a guide to mankind, also clear (Signs) for guidance and judgment (between right and wrong). So every one of you who is present (at his home) during that month should spend it in fasting..."
    (Chapter 2, verses 183 and 185)

    Q: What do Muslims believe they gain from fasting?

    A: One of the main benefits of Ramadan are an increased compassion for those in need of the necessities of life, a sense of self-purification and reflection and a renewed focus on spirituality. Muslims also appreciate the feeling of togetherness shared by family and friends throughout the month. Perhaps the greatest practical benefit is the yearly lesson in self-restraint and discipline that can carry forward to other aspects of a Muslim's life such as work and education.

    Q: Why does Ramadan begin on a different day each year?

    A: Because Ramadan is a lunar month, it begins about eleven days earlier each year. Throughout a Muslim's lifetime, Ramadan will fall both during winter months, when the days are short, and summer months, when the days are long and the fast is more difficult. In this way, the difficulty of the fast is evenly distributed between Muslims living in the northern and southern hemispheres.

    Q: What is Lailat ul-Qadr?

    A: Lailat ul-Qadr ("Night of Power") marks the anniversary of the night on which the Prophet Muhammad first began receiving revelations from God, through the angel Gabriel. An entire chapter in the Quran deals with this night: "We have indeed revealed this (Message) in the Night of Power: and what will explain to thee what the Night of Power is? The Night of Power is better than a thousand months. Therein come down the angels and the Spirit by God's permission, on every errand. Peace!...This until the rise of morn." (Chapter 97) Muslims believe Lailat ul-Qadr is one of the last odd-numbered nights of Ramadan.

    Q: Is it difficult to perform the fast in America?

    A: In many ways, fasting in American society is easier than fasting in areas where the climate is extremely hot. This year at least, the number of daylight hours will be less than when Ramadan occurs during the spring or summer. In Muslim countries, most people are observing the fast, so there are fewer temptations such as luncheon meetings, daytime celebrations and offers of food from friends. Many American Muslims would prefer a daytime work shift during Ramadan so that they may break the fast with their families and attend evening prayers.

    Q: How can non-Muslim co-workers and friends help someone who is fasting?

    A: Employers, co-workers and teachers can help by understanding the significance of Ramadan and by showing a willingness to make minor allowances for its physical demands. Special consideration can be given to such things as requests for vacation time, the need for flexible early morning or evening work schedules and lighter homework assignments. It is also very important that Muslim workers and students be given time to attend Eid prayers at the end of Ramadan. Eid is as important to Muslims as Christmas and Yom Kippur are to Christians and Jews. A small token such as a card (there are Eid cards available from Muslim bookstores) or baked goods given to a Muslim co-worker during Eid ul-Fitr would also be greatly appreciated. Hospital workers should be aware that injections and oral medications might break the fast. Patients should be given the opportunity to decide whether or not their condition exempts them from fasting.

    Q: Do people normally lose weight during Ramadan?

    A: Some people do lose weight, but others may not. It is recommended that meals eaten during Ramadan be light, but most people can't resist sampling special sweets and foods associated with Ramadan.
    Last edited by Muslim; Aug-7-2011 at 03:32 AM.

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    Whoa I didn't know that.

    Hey guys don't forget to leave feedback for Muslim okay? Located on the star icon!

    Jazak Allah khair!

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    Default Words of advice for Ramadhaan

    Words of advice for Ramadhaan


    What words of guidance do you have for the Muslim ummah, on the occasion of the month of Ramadhaan?


    In the name of Allaah, all praise is to Allaah alone, and may Allaah send prayers and salutations upon our Prophet (sal-Allaahu `alayhe wa sallam) and his family and his companions and whoever is guided (aright) by his guidance.

    To proceed:

    Certainly, concerning the approach of the blessed month of Ramadhaan, I advise my Muslim brethren everywhere to have taqwa of Allaah, the Mighty and Majestic; to strive to do good deeds; to give sincere advice and be patient with the advice; to assist one another in good deeds and piety; to be cautious of all the sins Allaah has forbidden, wherever one may be, especially during this noble month - for indeed it is a great (precious) month, within which the reward for good actions is multiplied.

    Mistakes (sins) are forgiven during this month, for those who fast and perform voluntary prayers, with sincere faith and hoping to attain Allaah's rewards.

    The Prophet (sal-Allaahu `alayhe wa sallam) said:

    ((Whoever fasts during the month of Ramadhaan, out of sincere faith and hoping to attain Allaah's rewards, then all his previous sins will be forgiven)).

    The Prophet (sal-Allaahu `alayhe wa sallam) also said:

    ((When the month of Ramadhaan starts, the gates of the Heaven are opened and the gates of Hell are closed and the devils are chained)).

    The Prophet (sal-Allaahu `alayhe wa sallam) also said:

    ((Fasting is a shield or protection from the fire and from committing sins. If one of you is fasting, he should avoid sexual relation with his wife and quarrelling, and if somebody should fight or quarrel with him, he should say, "I am fasting")).

    The Prophet (sal-Allaahu `alayhe wa sallam) also said (on the authority of Allaah):

    ((All the deeds of the son of Aadam are for himself; a good deed is equal to ten times its equivalent except fasting, for certainly it is for Me, and I will give the reward for it. He left his desires, his food, his drink for My sake. There are two pleasures for the fasting person, one at the time of breaking his fast, and the other at the time when he will meet his Lord. The unpleasant smell coming from the mouth of a fasting person is more pleasant to Allaah than the smell of musk)).

    The Prophet (sal-Allaahu `alayhe wa sallam) used to announce the good news of the arrival of the month of Ramadhaan to his companions, and would say to them:

    ((The month of Ramadhaan has come to you. It is the month of blessings. During this month, Allaah sends down mercy, ones mistakes are forgiven, supplications are answered and Allaah praises you in the presence of His angels, so show Allaah your virtues. For certainly the unfortunate individual is he who is prohibited from the mercy of Allaah)).

    The Prophet (sal-Allaahu `alayhe wa sallam) said:

    ((One who does not abandon evil talk and actions, then Allaah is not in need of him abandoning his food and drink (i.e. his fasting))).

    And (such) narrations regarding the superiority of Ramadhaan and striving to increase good deeds in it are many.

    Therefore, I advise my Muslim brethren to be sincere and upright during the days and the nights, and to compete in doing all good deeds. And from amongst these (good deeds) are:

    ·To increase in reading the Noble Qur’aan, with understanding and contemplation.
    ·And to increase in glorifying Allaah [subhaan-Allaah] (at-Tasbeeh),
    ·praising Allaah [al-Hamdu-Lillaah] (at-Tahmeed),
    ·declaring none truly worthy of worship except Allaah [Laa ilaaha ill-Allaah] (at-Tahleel),
    ·declaring the greatness of Allaah [Allaahu Akbar] (at-Takbeer), and
    ·seeking forgiveness from Allaah [Astaghfi-rullaah] (al-Istighfaar), and to
    ·ask Allaah for Paradise, seeking His protection from the Hell fire and
    ·all (other) good supplications.

    I also advise my Muslim brethren to increase in giving charity during this month; to comfort the poor and destitute; to make (every) effort to deduct the Zakaah (from one's wealth) and distribute it amongst the deserving; to make (every) effort in inviting to (the path of) Allaah (Subhaanahu wa Ta'aala) and teaching those unacquainted (with Islaam); to command the good and forbid the evil with gentleness, wisdom and the best of manners; to warn against all evil and adhere to seeking sincere repentance, according to Allaah's saying:

    {...and all of you beg Allaah to forgive you all, O believers, that you may be successful}, [Soorah an-Noor, Aayah 31].

    And the saying of Allaah:

    {Verily those who say: 'Our Lord is (only) Allaah,' and thereafter Istaqamu (i.e. stood firm and straight on the Islaamic Faith of Monotheism by abstaining from all kinds of sins and evil deeds which Allaah has forbidden and by performing all kinds of good deeds which He has ordained), - On them shall be no fear, nor shall they grieve. Such shall be the dwellers of Paradise, abiding therein (forever), - a reward for what they used to do}, [Soorah al-Ahqaaf, Aayah's 13-14].

    May Allaah grant everyone success in that which pleases Him and protect everyone from the temptations which misguide and all satanic enticement. For certainly Allaah is generous and kind.

    Shaykh 'Ibn Baaz
    Fataawa Ramadhaan - Volume 1, Page 32, Fatwa No.7;
    Majmoo' Fataawa Samaahatu as-Shaykh 'Abdul-'Azeez Ibn Baaz - Volume 3, Pages 147-148

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    Default Muslim Woman Increases More In Worship Than The Man In Ramadan

    The Muslim Woman Increases More In Worship Than The Man In Ramadan


    What is the Muslim Woman’s agenda in Ramadan so that she can worship Allah by way of it and at the same time complete the services of the people of her household?


    We say that the Muslim Woman’s agenda is that of the (Muslim) Mans. However the Muslim Women increases in worship. That is because when the women strives in the service of her husband and the members of her household and she prepares food for them that which will suffice them, then she is in obedience to Allah, ‘azza wa jall, provided that she seeks the reward from Allah.

    Therefore, in this is a reward for her and also an incensement for her good deeds. And it is befitting for the Muslim Women when she is preparing the food that she busies her tongue with the remembrance of Allah. So while she is cooking she glorifies Allah, while she is cooking she is saying Tahleel (Laa ilaaha illa Allah/ None has the right to be worshipped except Allah), while she is cooking she is remembering Allah and in that she will have a tremendous reward. (Like this) preparing food will never divert her from the obedience of her Lord, Glorified is He, during the day of Ramadan.

    So congratulations to the Muslim Women who services her husband and the members of her household and she seeks the reward from Allah, ‘azza wa jall, and by that she does not become heedless concerning the remembrance of Allah and she performs what she is capable of doing from the different acts of worship during the day of Ramadan. For indeed she has achieved a great success.

    Sheikh Sulaymaan ar-Ruhaylee

    Source: http://www.sahab.net/forums/

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    Ramadan: The Month of Deeds

    Uthman Khan - 18 Aug 2010

    The Prophet (peace be upon him) said “On the first night of Ramadan, the devils and rebellious jinn are bound in chains; the gates of Paradise are opened until not a single gate remains closed.
    All praise belongs to Allah the Most High, who created both life and death as a test to see who is foremost in deed. Through His infinite mercy He blessed mankind with selected times and seasons in which the best deeds are made obligatory and the reward for good deeds is multiplied.

    Allah, the Most Wise, prescribed the third pillar of Islam, fasting, in the second year after the hijrah of the final Messenger (peace be upon him). Fasting is obligatory upon every sane Muslim adult, Allah the Most High says, “O you who believe! Observing As-Saum (the fasting) is prescribed for you as it was prescribed for those before you, that you may attain taqwa.”[1] Taqwa is defined as “the consciousness of the soul to fulfil what Allah the Most High has commanded and abstain from what He has prohibited”[2]. Fasting is therefore a means towards achieving a level of self-restraint. The scholars of tafsir (exegesis) mention various behaviours that are restrained by fasting including eating, drinking, fulfilling one’s desires, being angry and disobeying Allah the Most High in general. Sufyan Al Thawri said, “The reason for the title muttaqin (those who have taqwa) is that they leave that which is not left”. Ibn al-Qayyimsaid “The objective behind fasting is to restrain the soul from desires (for food, drink, and sexual relations), divert it from its normal circumstances, tame the strong desires, prepare it to attain the happiness and benefits (from fasting), and purify it from its untamed state. By experiencing the intensity of hunger and thirst, one is reminded of the condition of the hungry stomachs of needy people.”[3]

    The Prophet (peace be upon him) said “On the first night of Ramadan, the devils and rebellious jinn are bound in chains; the gates of Paradise are opened until not a single gate remains closed. The gates of Hell are bound shut until not a single gate remains open. Then a caller calls out, ‘O desirer of good, go forth! O desirer of evil, restrain yourself! Allah is emancipating people from the Fire every night’.”[4]

    On the last day of Sha’ban, the Prophet
    (peace be upon him) gave a sermon and said, “O people! A great and blessed month has approached you, a month containing a night better than a thousand months. Allah has made fasting in its days an obligation and prayer in its nights a (recommended) voluntary act. Anyone who seeks nearness to Allah in this month through any virtuous act will be like one who carried out an obligatory act at another time (outside of Ramadan), and whoever performs an obligatory act in this month will be like one who performed seventy such acts at another time. It is the month of patience, and the reward for patience is Paradise. It is the month of equality, the month in which the wealth of the believer is increased...”[5]

    With the reward for obligatory acts multiplied, one must exert to perform them in the best of manners, and with the reward for voluntary acts multiplied one must hasten to perform good deeds. Ramadan is without doubt a golden opportunity for the one who seeks to be absolved from the Hell fire and the one who yearns to dwell in Paradise, wherein they will have all that they desire.

    Many Muslims assume that when Ramadan comes they will endeavour to become obedient Muslims and do the maximum possible good deeds for the whole month. If you imagine the reality as a graph, what happens is that you start off with a peak and then the influx of deeds becomes difficult for so many reasons, so you trough or lull for much of this precious month. You then try a bit harder at the end to try to catch laylat-ul-Qadr (the night of decree), but even then you may sleep some nights and even miss some obligatory prayers! This approach to Ramadan is not correct will repeatedly fail. The Messenger (peace be upon him) and his companions would pray, fast, and be obedient to Allah all year round. In Ramadan, like other special times in the year, they would maximise their efforts to excel in good deeds.

    Ramadan should be used as a platform to change lives, every day should get increasingly better, the case being even more so each and every year. Allah the Most High loves those deeds that are done with consistency, because they represent a Muslim’s personality, and they are the deeds that will pave the path to Jannah (paradise). Prior to Ramadan, Muslims must perform the obligatory acts, otherwise they will be punished for their negligence after this life. The obligatory acts should be supplemented with voluntary acts that are part of one’s daily routine. Once Ramadan arrives then that is the time to exceed beyond your normal deeds with more voluntary acts and increase them in a gradual manner. Then whoever can perform i’tikaaf (confinement of oneself to the mosque) they spend all of their time in good deeds until the end of Ramadan, while those who cannot, exert themselves to spend their days performing good deeds and their nights in prayer. After celebrating Eid al Fitr, the six fasts of Shawwal should be performed and good deeds should remain part of our routines until the following Ramadan.

    The Messenger of Allah (peace be upon him) and his Companions (may Allah be pleased with them) would perform various good deeds in Ramadan. Some of the deeds that have been mentioned in association with fasting and Ramadan will now be mentioned, all of which are highly recommended acts of worship to be performed.

    Allah the Most High combined fasting with eight other deeds when He described the successful believers (The believers whose lives Allah has purchased are) those who repent to Allah (from polytheism and hypocrisy, etc.), who worship Him, who praise Him, who fast (or go out in Allah's Cause), who bow down (in prayer), who prostrate themselves (in prayer), who enjoin (people) for Al-Ma'rûf (i.e. Islaamic Monotheism and all what Islaam has ordained) and forbid (people) from Al-Munkar (i.e. disbelief, polytheism of all kinds and all that Islaam has forbidden), and who observe the limits set by Allah (do all that Allah has ordained and abstain from all kinds of sins and evil deeds which Allah has forbidden). And give glad tidings to the believers.[6]

    Ramadan is also the month of Quran as Allah the Most High said “The month of Ramadan in which was revealed the Quran, guidance for mankind and clear proofs for the guidance and the criterion (between right and wrong)”[7]. Abdullah ibn ‘Amr (radhiallahu anhu) reported that the Messenger of Allah said “Fasting and the Quran will intercede for a slave on the day of judgement, the fasts will say, ‘my Lord I prevented him (or her) from food and desires so let me intercede’, and the Quran will say, ‘I prevented him (or her) from sleeping at night so let me intercede’, then they will intercede”[8]. It was said that the salaf would spend the days of Ramadan reading the Quran[9], and the importance of studying the Quran cannot be emphasised enough. A single ayah recited with contemplation (tadabbur) may be better then reciting many ayaat (verses) of the Quran without contemplation. Scholars differed regarding whether it is better to recite more or recite less with contemplation. Although as isolated deeds they both may be equal, the latter will benefit you for the rest of your life and thus the effects of understanding the Quran will elevate you further in the Hereafter. Abu Jumrah once said to Abdullah ibn Masud ‘I am fast in my recitation and perhaps I would recite the Quran once or even twice in a single night’, Abdullah (radhiallahu anhu) replied ‘For me to recite one surah is more pleasing to me than if I did that which you do, if you do so then make sure that you recite so that your ears hear what you recite and your heart pays attention.’[10]

    Ibn ‘Abbas (radhiallahu anhu) narrated “Allah’s Messenger (peace be upon him) was the most generous of people and he was the most generous in the month of Ramadan, when Jibreel would meet him. Jibreel used to meet him every night of Ramadan to teach him the Quran.”[11] This hadith emphasises the need to be generous in giving all kinds of charity in Ramadan, in addition to studying the Quran. It is also important to feed others, especially those with less. The Prophet (peace be upon him) said “whoever gives a fasting person (food or drink to break their fast), they will have similar to the reward of the one who fasted, without any decrease for the one who fasted.”[12]

    It is upon us all to fear Allah, and direct our best efforts in and out of the month of Ramadan towards obeying Him. Allah the Most High commanded us “So keep your duty to Allah and fear Him as much as you can; listen and obey; and spend in charity that is better for yourselves. And whosoever is saved from his own covetousness, then they are the successful ones.”[13] No one is burdened with more than they can take, however it is through the performance of good deeds and the attainment of taqwa that we will earn the reward prepared for the muttaqeen.


    [1] Surah Al-Baqarah 2:183
    [2] Mu’jam al-lughatul-fuqahaa, Dar An-Nafaes
    [3] Ibn Al-Qayyim Al-Jawziyyah, Zaad al-Ma’aad, Maktabah Al-Risalah, Volume 2, pp27-29
    [4] Sunan al-Tirmidhî 618 and Ibn Maajah 1632; authenticated by Sheikh Albaani
    [5] Sahîh Ibn Khuzaymah 1887
    [6] Surah At-Taubah 9:112
    [7] Surah Al-Baqarah 2:185
    [8] Ahmed 6337
    [9] Muhammad ‘Arif, Siyaam As-Saaliheen, pp30-32
    [10] Ibn Al-Qayyim Al-Jawziyyah, Zaad al-Ma’aad, Maktabah Al-Risaalah, Volume 1, pp327-329
    [11] Saheeh alBukhari 1716; 3290, Muslim 4268
    [12] Ahmed 16419; Tirmidhi 735; Ibn Maajah 1736; Ad-Daarimee 1755,
    [13] Surah At-Taghaabun 64:16

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    Finishing the Qur'an in Ramadan

    Question :

    I am a senior student in one of the Egyptian universities. Usually students are overburdened with studies during Ramadan, since the final exams are immediately after that month.

    We have lots of studying to do during Ramadan and this deprives us from doing as much good deeds as we can, as we are commanded to. We wish to always recite the Qur’an and finish a Khatmah (one complete reading of the whole Qur’an) during the Tarawih (special supererogatory night Prayer in Ramadan). However, we pray in a nearby Masjid (mosque) where the Imam (the one who leads congregational Prayer) recites short Ayahs (Qur’anic verses) and finishes prayer early. Deep inside, I wish the Imam could complete the recitation of the whole Qur’an during the Tarawih like in other Masjids, yet, again, there is not much time to study. Please answer me and may Allah benefit you! Will I bear a sin for that? Note that I offer the Five Obligatory Daily Prayers at their due times and fast perfectly.


    Tarawih Prayer is a stressed Sunnah (supererogatory act of worship following the example of the Prophet) and it is necessary to feel calm and tranquil while performing its recitation, standing, bowing, prostration and the rest of its Rukn (integral parts). It is not Wajib (obligatory) to complete one reading of the whole Qur’an during Tarawih.

    May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!

    Fatwa no. 15863

    Permanent Committee for Scholarly Research and Ifta’
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    It is not possible to be calm and tranquil or ponder over the recitation when the imam is reciting 100 mph, even while sitting. One thing done (as it should be) properly is better than many things rushed!!!

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    Sermons During the Taraweeh

    Al ‘Allaamah Ibn ‘Uthaymeen,
    may Allaah have mercy upon him, was asked:

    In Kuwait, we have a sermon after four Rak’ahs of Salaatul Qiyaam, is this permissible? If it is permissible, how should this sermon be given?

    He responded:

    My opinion is that you should not do it.

    Firstly: It is not from the guidance of the Salaf.

    Secondly: Some people may want to pray Tahajjud and return home, and doing so may be a hindrance for them because it forces them to listen to the sermon. If a sermon is not accepted, its harm is greater than its benefit, this is why the Prophet -
    صلى الله عليه وسلم– used to draw the companions he used to give sermons to, and he wouldn’t burden them and be repetitive.

    So I see that leaving it is better. If the Imaam would like to give a sermon, he should give it at the end, when the prayer is finished.

    He was also asked:
    What is the ruling of constantly giving a sermon in the midst of Salaatul Taraweeh?

    The Shaykh,
    may Allaah have mercy upon him, responded:

    As for giving a sermon then no, because this is not from the guidance of the Salaf. But the Imaam may give a sermon if needed or if he would like to, after the Taraweeh. If he intends worship by doing so it is an innovation, and the sign that he intends worship by it, is that he continues doing it every night.

    Furthermore we say; why my brother, are you giving a sermon to the people? Some people may have work to do and would like to finish the prayer so that they may have implemented the saying of the Messenger:

    “Whoever stands in prayer with the Imaam until he finishes would receive the reward of a whole night in prayer.”

    If you yourself love to give a sermon, and half of the people in the Masjid also love this, rather three quarters of them do, do not constrain one quarter of the people for the sake of three quarters. Didn’t the Messenger -
    صلى الله عليه وسلم – say:

    “If one of you were to lead the prayer then make it light, for indeed there are weak, ill and people with needs praying behind you.”

    Or as was stated by the Messenger -
    صلى الله عليه وسلم - meaning do not compare the people to yourself or to others who love the sermon, compare the people with what makes them at ease. Pray the Taraweeh with them, and if you finish and the people finish, then say what you wish.

    We ask Allaah to bless us and you with beneficial knowledge, and righteous actions.

    [Liqaa al baab al Maftooh: 118]

    Al ‘Allaamah al Albaanee,
    may Allaah have mercy upon him, was asked: Is it permissible for the Imaam of the Masjid to give a sermon between Rak’ahs during Salaatul Taraweeh?

    He responded: It can be permissible and it can be impermissible. If it is concerning drawing people’s attention to an immediate issue, warning them, ordering with good and forbidding from evil concerning it, then it is an obligation. As for it being taken as a habit that is always practiced, then this is contradictory to the Sunnah.

    [Silsilat al Hudaa wan Noor: 656]

    He also said: The night prayer during Ramadaan was legislated in order to draw closer to Allaah the Mighty and Majestic with prayer, this is why I do not see that Salaatul Taraweeh should be mixed with knowledge or teaching and so on, Salaatul Qiyaam should be the only worship performed. As for knowledge, then it has its time, and it is not specified to any specific time, rather the best interest of the students should be taken into consideration.

    This is the basis, and I intend by is to clarify that whoever makes a habit out of teaching people between every four Rak’ahs during Salaatul Qiyaam for example, then this is a newly innovated matter that contradicts the Sunnah.

    [Silsilat al Huda wan Noor: 693]


    This makes it difficult for people especially during the last ten nights when they want to come pray Qiyam al-layl in a few hours. What's really bad is when they hold fund raisers or have a guest speaker raise money for his cause, between the Taraweeh prayers. Sometimes this goes on for 30 minutes to an hour, holding people hostage until sufficient amounts are collected. There should be consideration for the elderly, women, children and people’s time in general.

    fatwa # 13617:Praying Taraaweeh at home/putting cream on the body when fasting


    Can a person pray Tharawih prayers at home ? if so please specify how many rakat's and if there are any special dua's to be recited. Can one apply any creams on the face or body while fasting ?


    Praise be to Allaah.

    Taraaweeh prayer is prescribed for men in congregation in the mosque at night in Ramadaan, because the Prophet (peace and blessings of Allaah be upon him) said: “Whoever stands with the imams until he finishes, it will be written for him as if he spent the whole night in prayer.” (Narrated by al-Tirmidhi, 806; classed as saheeh by al-Albaani in Saheeh Sunan al-Tirmidhi)

    Nevertheless, if a man prays Taraaweeh at home, there is no sin on him and his prayer is valid. At times other than Ramadaan, it is prescribed for a man to pray qiyaam al-layl at home.

    With regard to women, it is better for them to pray at home, but if a woman wants to pray in the mosque, she should not be prevented from doing so, because the Prophet (peace and blessings of Allaah be upon him) said: “Do not prevent your women from coming to the mosques, but their houses are better for them.” (Narrated by Abu Dawood, 567; classed as saheeh by al-Albaani).

    And he (peace and blessings of Allaah be upon him) said: “Do not prevent to slave women of Allaah from coming to the mosques of Allaah.” (Agreed upon; al-Bukhaari, 900; Muslim, 442).

    With regard to putting cream on the face and body, there is nothing wrong with that. See Question # 2299. And Allaah knows best.

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    The Prophet (peace and blessings of Allaah be upon him) said:

    “Whoever does not intend to fast before dawn, there is no fast for him.” Narrated by al-Tirmidhi, 730.


    Narrated by al-Nasaa’i (2334):

    “Whoever does not intend to fast from the night before, there is no fast for him.” Classed as hasan by al-Albaani in Saheeh al-Tirmidhi, 573.


    One Intention for the Whole Month?

    Does every day on which the fast is performed in Ramadan require an intention, or is it sufficient to make one intention for the whole month?

    It is sufficient in Ramadan to make one intention at the beginning of it, because even if the fasting person did not make an intention for every day the night before, that was his intention at the start of the month. But if the fasting is broken during the month due to a journey, or illness or the like, he must make the fresh intention, because he has broken it by abandoning the fast due to travel, illness or the like.

    Shaykh Muhammad bin Saalih al-`Uthaymeen
    Islamic Verdicts on The Pillars of Islaam, vol.2, page.644

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    Where I'm comfortable


    Quote Originally Posted by Muslim View Post
    It is not possible to be calm and tranquil or ponder over the recitation when the imam is reciting 100 mph, even while sitting. One thing done (as it should be) properly is better than many things rushed!!!
    This is so true, I was making Tarawih at the masjid the other day and the brother was reciting so fast I couldn't concentrate on what was being said. Needless to say I didn't get much out of Tarawih that night.
    "The strong is not the one who overcomes the people by strength, but the strong is the one who controls himself while in anger." (Sahih Al Bukhari Vol 8. No.135)

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    It's no good at one of the new masjids built here that I tried going to a few times. The person is flying at 100 mph and on top of that he comes all stuff so he keeps burping in the speakers as well. Well I"m definitely not going there anymore.

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    fatwa # 109768:Dividing Qiyaam al-layl into two parts during the last ten days of Ramadan


    I hope that you could tell me about the opinions of the scholars with regard to the ruling on dividing Taraweeh prayers in the last ten days of Ramadan into two parts: at the beginning of the night and at the end, as is done in many mosques. Please also mention the evidence if possible.


    Praise be to Allaah.

    What is mustahabb during the nights of Ramadan is to spend them in qiyaam, prayer and worship, and to single out the last ten nights for extra worship and striving, seeking forgiveness and mercy and seeking Laylat al-Qadr which is better than a thousand months.

    Moreover, Taraaweeh prayer is regarded as a kind of Qiyaam al-layl and they call it Taraweeh because people take brief breaks between rak’ahs. Hence the matter is broad in scope, and it is permissible for a person to pray whatever he wants of rak’ahs, at whatever time of the night he wants.

    It says in al-Mawsoo’ah al-Fiqhiyyah (34/123):

    There is no difference of opinion among the fuqaha’ with regard to it being Sunnah to pray during the nights of Ramadan (Qiyaam al-layl), because the Prophet (blessings and peace of Allah be upon him) said: “Whoever spends the nights of Ramadan in prayer, out of faith and seeking the reward of Allah, his previous sins will be forgiven.”

    The fuqaha’ said: Taraweeh is the qiyaam (Qiyaam al-layl) of Ramadan. Hence it is best to spend most of the night in it, because it is Qiyaam al-layl.

    End quote.

    What many imams do nowadays — especially in the last ten days of Ramadan — leading the people in Taraweeh prayer immediately after ‘Isha’, then going back to the mosque in the last part of the night to pray qiyaam, is something that is prescribed and it is not forbidden. There is no reason to suggest it is not allowed. What is required is to strive hard in the last ten days according to one’s ability. If a person breaks up his night between prayer, resting, sleeping, and reading Qur’aan, then he has done well.

    Shaykh ‘Abd-Allaah Abaabateen said, as is narrated in al-Durar al-Saniyyah (4/364):

    In response to what some people do of objecting to the one who prays more during the last ten days of Ramadan than he usually did in the first twenty days, on the grounds that this is more than is usual and is ignorance of the Sunnah and the practice of the Sahaabah, Taabi’een and imams of Islam,

    We say: There are hadeeths from the Prophet (blessings and peace of Allah be upon him) which encourage praying Qiyaam al-layl during Ramadan, and particularly emphasise it during the last ten days.

    Once it becomes clear that there is no specific number of rak’ahs for Taraweeh, and that the time for it according to all scholars is from after the Sunnah of ‘Isha’ until the break of dawn, and that spending the night in worship is a confirmed Sunnah, and that the Prophet (blessings and peace of Allaah be upon him) prayed taraweeh for many nights in congregation, then how can anyone object to the one who prays more during the last ten nights than he did at the beginning of the month? So during the last ten days, he prays at the beginning of the night, as he did at the beginning of the month, or a little, or a lot, without praying Witr, for the sake of those who are weak and want to limit themselves to that; then after that he does more prayers in congregation and calls all of it qiyaam or taraweeh.

    Perhaps the one who objects to that is confused by what many of the fuqaha’ say, that it is mustahabb for the imam not to pray more than one includes than one khatmah (reading of the entire Qur’aan), unless the people behind him prefer to do more than that. The reason they gave for not doing more than one khatmah is the hardship that may be caused for the people behind him, not because doing more than that is not prescribed in sharee’ah. So from their wording we may conclude that if people behind him want to do more than one khatmah, that is good, as was clearly stated in the words of the scholars.

    As for what many of the common people say, calling what is done at the beginning of the night Taraweeh and the prayers offered after that qiyaam, this is what the uneducated people say. Rather all of it is qiyaam and taraweeh. The qiyaam of Ramadaan is called Taraweeh because they used to have a rest (yastareehoona) after every four rak’ahs because they used to make the prayers lengthy. The reason why some people object to that is that it is contrary to what is customary among the people of their countries and most of the people nowadays; and because of ignorance of the Sunnah and reports and of the practice of the Sahaabah, Taabi’oon and the imams of Islam; and because of what some people think, that our prayer during the last ten days is a kind of salat al-ta’qeeb which was regarded as makrooh by some scholars, but that is not in fact the case, because ta’qeeb is a voluntary prayer offered in congregation after finishing Taraweeh and Witr.

    This is how all the fuqaha’ defined ta’qeeb, as a voluntary prayer offered in congregation after finishing Witr immediately after Taraweeh. From these words it is clear that prayer offered in congregation before Witr is not ta’qeeb.

    End quote.

    Shaykh Saalih al-Fawzaan said in Ithaaf Ahl al-Eemaan bi Majaalis Shahr Ramadaan:

    In the last ten days of Ramadan, the Muslims increase their efforts in worship, following the example of the Prophet (blessings and peace of Allah be upon him) and seeking Laylat al-Qadr which is better than a thousand months. Those who pray twenty-three rak’ahs at the beginning of the month break it up during the last ten days, so they pray ten rak’ahs at the beginning of the night, calling it Taraweeh, and they pray ten at the end of the night, making them lengthy, and following it with three rak’ahs of Witr, which they call qiyaam. This is a variation in naming only.

    In fact all of it may be called Taraweeh or it may be called qiyaam. As for those who pray eleven or thirteen rak’ahs at the beginning of the month, they add ten rak’ahs to that during the last ten days, which they pray at the end of the night, making it lengthy, making the most of the virtue of the last ten days and increasing their efforts to do good. They have a precedent among the Sahaabah and others who prayed twenty-three rak’ahs, as stated above. Thus they combine the two opinions: the opinion which favours offering thirteen rak’ahs during the first twenty days and the opinion which favours offering twenty-three during the last ten days.

    End quote.

    For more information please see question number 82152.

    And Allah knows best.

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    We sent it (this Qur'an) down on a blessed Night. Verily, We are ever warning (mankind of Our Torment). Therein (that Night) is decreed every matter of ordainment. Amran (i.e. a command or this Qur'an or His Decree of every matter) from Us. Verily, We are ever sending (the Messenger). (As) a Mercy from your Lord. Verily! He is the All-Hearer, the All-Knower." (Ad-Dukhaan 44: 3-6)

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    Getting Children Accustomed to Fasting

    Praise be to Allaah.


    We are very happy to see questions like this, which is indicative of great care and concern for children and for raising them to worship Allah. This is good care for those whom Allah has entrusted to the parents' care.


    A boy of nine years of age is not one of those who are accountable for fasting according to sharee’ah (Islamic law), because he has not yet reached puberty. But Allah has enjoined parents to raise their children to do acts of worship. Allah commands them to teach their children the prayer when they are seven years old, and to smack them (lightly) if they do not do it when they are ten years old. The Companions (may Allah be pleased with them) used to make their children fast when they were small so as to make them get used to this great act of worship. All of that is indicative of great concern to raise one's children with the best of attributes and deeds.

    With regard to prayer:

    The Messenger of Allah (blessings and peace of Allah be upon him) said: “ Teach your children to pray when they are seven years old and discipline them if they do not pray when they are ten years old, and separate them in their beds.” Narrated by Abu Dawood (495) and classed as saheeh by al-Albaani in Saheeh Abi Dawood.

    With regard to fasting:

    It was narrated that al-Rubayyi’ bint Mu’awwidh ibn ‘Afra’ (may Allah be pleased with her) said: On the morning of ‘Ashoora’, the Messenger of Allaah (blessings and peace of Allah be upon him) sent word to the villages of the Ansaar around Madeenah, saying: “Whoever started the day fasting, let him complete his fast, and whoever started the day not fasting, let him complete the rest of the day (without food).

    After that, we used to fast on this day, and we would make our children fast too, even the little ones in sha Allaah. We would make them toys out of wool, and if one of them cried for food, we would give (that toy) to him until it was time to break the fast.

    Narrated by al-Bukhaari (1960) and Muslim (1136).

    ‘Umar (may Allah be pleased with him) said to one who was drunk during Ramadan: “Woe to you! Even our children are fasting!” And he hit him. Narrated by al-Bukhaari in a mu’allaq report, Bab Sawm al-Subyaan (Chapter on the fast of children).

    The age at which parents should start teaching their children to fast is the age when they are able to fast, which varies according to the physical constitution of each child, but some scholars have defined it as the age of ten years.

    For more details on that please see the answer to question number 65558, in which there is important information.


    With regard to means of helping children to get used to fasting, that may involve a number of things, such as:

    1. Telling them of the virtues of fasting and that it is one of the most important means of entering Paradise, and that in Paradise there is a gate called al-Rayyaan through which those who fast will enter.

    2. Prior experience of getting used to fasting, such as fasting a few days in the month of Sha’ban, so that fasting in Ramadan will not come as a shock to them.

    3. Fasting part of the day and increasing the time gradually.

    4. Delaying sahoor (pre-dawn meal) until the last part of the night. That will help them to fast during the day.

    5. Encouraging them to fast by giving them rewards each day or each week.

    6. Praising them in front of the family at the time of iftaar (breaking fast) and sahoor, because that will raise their morale.

    7. Instilling a spirit of competition for the one who has more than one child, whilst remembering that it is essential not to rebuke the one who is struggling.

    8. Distracting the one who gets hungry by letting him sleep or play permissible games that do not involve effort, as the noble Sahaabah (Companions) used to do with their children. There are suitable programmes for children and cartoons on the trustworthy Islamic channels with which you can distract them.

    9. It is preferable for the father to take his son -- especially after ‘Asr -- to attend the prayer and lessons, and to stay in the mosque to read Qur'aan and remember Allah.

    10. Arranging visits during the day and night to families whose young children are also fasting, so as to encourage them to carry on fasting.

    11. Rewarding them with permissible trips after iftaar, or making the kinds of food, sweets, fruits and juices that they want.
    It should be noted that if the child becomes too exhausted, you should not insist that he completes the fast, so that this will not make him hate acts of worship or lead to him lying or make him sick, because he is not yet one of those who are accountable. It is important to pay attention to this and not be harsh with regard to telling the child to fast.

    And Allah knows best.


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    very informative

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    Informative discussion. Thank you, brothers and sisters.


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