* 2 Tablespoons olive oil
* 1 onion, chopped
* 4 cloves garlic, chopped
* 1 teaspoon paprika
* pinch cayenne pepper
* 1/4 cup tomato puree
* 4 cups vegetable stock
* salt to taste
* 1/4 cup bulgur (cracked wheat)
* 1/2 cup chopped parsley
* 1/2 cup chopped cilantro
* 1/2 cup chopped mint
* 1/2 cup canned chickpeas
* 1-2 Tablespoons lemon juice

Heat oil in a large saucepan. Sauté onion until tender, about 5 minutes, then stir in garlic, paprika, and cayenne. Cook, stirring, for a minute or two, then stir in the tomato puree and stock. Bring to a simmer, then stir in salt and bulgur. Reduce heat, cover, and simmer for 30 minutes, stirring occasionally, until the bulgur is tender.

Puree the soup, solids first, then add parsley, cilantro, and mint, and puree until the soup is almost smooth. Return the soup to the pan. Stir in the chickpeas and let heat through. Ladle into bowls and spoon in the lemon juice and salt to taste.
[from soupsong.com]

Chickpea Soup
________________________________________
This thick, stewlike soup is eaten in many countries of the Middle East, often forming the centerpiece of simple peasant meals. Salads, olives, bread, and yogurt dishes are served on the side. Although soaked shickpeas are generally tender enough to eat after an hour of cooking, it is important here that they cook longer. This way the chickpeas themselves get somewhat softer, the liquid thickens considerably, and the soup develops a cohesion that it would otherwise lack.
It might be a good idea to taste the soup before putting in the lemon juice. Chickpea broth has a natural sweetness that you may prefer to leave untouched.
2 cups dried chickpeas, picked over, washed, and drained
2 medium-sized onions, peeled, and chopped
2 medium-sized boiling potatoes, peeled, and cut into 1/2-inch dice
1 T. salt, or to taste
1/2 t. ground turmeric
1 t. ground cumin seeds
1 t. ground coriander seeds
1/8 t. cayenne pepper, or to taste
Freshly ground black pepper
2 T. lemon juice
Soak the chickpeas in 8 cups of water for 12 hours. Drain and rinse thoroughly. Put the chickpeas, onions, and 8 cups water into a large pot and bring to a boil. Cover partially, turn heat to low, and simmer gently for 1 hour. Add the potatoes, salt, turmeric, cumin, coriander, cayenne, and another 3/4 cup water. Bring to a boil. Cover and simmer on very low heat for another 1-1/2 hours. Stir a few times during this period. Check seasonings. Add the black pepper and lemon juice. Stir to mix.
Serves 6.
From “World-of-the-East Vegetarian Cooking” by Madhur Jaffrey

Umm Husamuddin, UK.

I should have had a section on salty foods. Don’t eat too much salty food or you will be so thirsty the next day!

Salaams

I want to mention - before it’s too late - to watch what you are eating and drinking now. Don’t wait until Ramadan starts or even the day before. If you are a new(er) Muslim, you may not realize yet that a lot of what we do can help us feel better. I can share some of my own experiences with you, but only you know what you need to do. Some of my advice is because I have had a low blood sugar problem that is developing into a reactive glycemia - a precursor to diabetes. I do not have diabetes and the advice I got about it being a threat may or may not be true. But your blood sugar is critical - all the time - especially when fasting. So, if this helps me, you will be even better off doing some of it if you do NOT have a blood sugar problem. (insha Allah)

One of the most beautiful aspects to Ramadan is that it is a barometer for our health. It’s a barometer for all aspects of our being: our spiritual state, emotional state, our mental and physical health. So, even if what I suggest doesn’t seem relevant to you, something else will be and I invite you to think about it. It takes being quiet, in touch, and being honest with yourself.

COFFEE
I don’t drink coffee a day or two before Ramadan starts and not during the month. If I do, I will not feel good the next day. So these last few days, I’ve been tapering off the coffee and, for the last couple of days, I’ve had NO coffee at all. It’s better to do
this soon enough that you can take something for a headache if you need to and eat energy foods to help offset the sluggishness. For me, it’s eating regularly but snacking frequently on carrots, yogurt, apples, etc.

If you do it before the fasting starts, your body is completely different. And if you wait for all this,
fasting is unnecessarily miserable. Do it now while you can eat your energy foods.

VITAMINS
I don’t really approve
of multivitamins (they are not balanced), but I periodically take one that is heavy on minerals. I also take some herbal things. For the last few days, I’ve been taking the vitamins and (for me) a calcium and magnesium supplement. Again, since we are “bad” about
our diets, it’s a way to at least get more vitamins and minerals than usual.

DIABETES
I have more questions than advice on this one. Of course, consult your physician. A sister just told me that Guava (?) leaf tea at night helps a person to fast. IF YOU HAVE BEEN DIAGNOSED with Diabetes, PLEASE be sure of what you try. I have no doubt that
Allah “has made a cure for everything, except death” but we may try the wrong thing because we didn’t know something. I think that sister is included in this message. Perhaps she can elaborate and correct me if I have the wrong name of the tea.

SUGAR
I don’t eat sugar during Ramadan. In fact, I finished my last ice cream a couple of days ago. I mean junk food (white) sugar - usually many types in one product. OF COURSE, I DO NOT eliminate fruit. That’s a different sugar - good sugar. DATES and BANANAS are the best
little foods you can eat. Don’t eat a date at the end of suhoor or it will make you thirsty
(actually I don’t know if that’s only for us blood sugar worriers or everyone - but for me, it’s out).

WATER
Drink lots and lots of water BOTH at night time and at suhoor. I’ve forgotten the science of it - maybe someone else will remember. When we drink it at night, it balances (?something?) the next day. And drinking it the morning just seems right to me because I have to drink a lot of water.

SLEEP
Think about your quality of
sleep - not how long you sleep; the quality of it. I’ve only recently begun to really work at this so I’m no expert. I am sure that it is a problem. It may be something for you to think about.

MULTI-TASKING
Don’t laugh - I am trying not to be on “overload”. Seriously, I’ve read about how multitasking makes our brains begin to shut down. This IS a health issue. We lose our real focus and concentration. I’m new at this one, too, but at least let’s try to focus on the moment and really “be” where we are - if you know what I mean. We are in the middle of a task or a conversation and our mind may be jumping around to other things, etc. Our Sunnah helps us with this - this is a superficial
explanation but dhikr, focus on the salaat, even focusing on a person because of
good manners help our brain and body to be calm and focused (again, don’t laugh - I’m terrible at this).

Well, that’s a few things that come to mind. Make dua’ for me and for all Muslims that this
Ramadan will be pure in intention, a blessing in many ways: insight, love for each other, helping those we can - just all ways. Insha Allah.

Jazakum Allah kayrun - and
and early Ramadan Kareem!
Sr. Hiba

Fasting: The Great Act of Worship
By Shaykh Muhammad ibn Saalih Al- ‘ Uthaymeen
Translated by ‘ Abdullaah Al- Faarisi
(May Allah Preserve and reward them both)

This revised edition, produced with the permission of the author and the translator, includes some corrections to the original translation, changes to the English, the addition of the Qur’aanic text, changes to the translations of the meanings of the Qur’aan and hadeeths, changes in the system of transliteration of Arabic terms, and the addition of references and some explanatory notes.
In response to our request to publish this revised edition, Shaykh Ibn ‘Uthaymeen wrote : “ Wa- alaykum us – salaam wa rahmatullaahi wa barakaatuh. As Dr. Saleh As – Saleh As- Saleh has authenticated the translation of the booklet, I have no objection for you to print it on the condition that it will not have any copyright if we want to print it again. Written by Muhammad ibn Saalih Al – Uthaymeen, dated 1/9/1418 hijri. The booklet mentioned is the booklet on fasting.” /s/ Shaykh Muhammad ibn Saalih Al- ‘Uthaymeen.
بسم الله الرحمن الرحيم
All praise is due to Allaah, and may Peace and blessings be on His Messenger Muhammad.
THE VIRTUES OF RAMADHAAN
Abu Hurayrah رضي الله عنه narrated that Allah’s Apostle صلي الله عليه وسلم said, “ When the month of Ramadhaan starts, the gates of Jannah (Paradise) are opened and the gates of Hell are closed, and satans are chained.”(1) The gates of Jannah are opened in this month because a great deat of righteous deeds are performed, and as an encouragement for those who seek Allaah’s reward. The gates of Hell are closed because few sins are committed by believers. The Satans will be chained so that they may noy have the chance they have in other months to whisper into the hearts of the believers and misguide them.
Allaah has prescribed fasting and it obligatory upon all nations. He said :
) يَا أَيُّهَا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ الصِّيَامُ كَمَا كُتِبَ عَلَى الَّذِينَ مِنْ قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ) (البقرة:183)
O you who believe ! fasting has been prescribed for you as it was prescribed for those before you, that you may become Al – Muttaqoon (the pious). [Al- Baqarah (2) : 183]
If fasting were not a great act of worship, and the reward thereof were not so great, Allah would not have Presceibed it on all nations.
Among the virtues of fasting is that it is a means for atonement of sins. It is narrated on the authority of Abu Hurayrah رضي الله عنه that the Prophet صلي الله عليه وسلم said : “ He who observes the fast of the month of Ramadhaan out of sincerity and hope for the reward from Allaah will have his past sins forgiven.”(2) That is, when fasting is observed out of belief and without resentment to it as an act of worship or doubt in its reward, Allaah will forgive the past sins of the one who observes it.
Abu Hurayrah رضي الله عنه reported the Prophet صلي الله عليه وسلم as saying : “ Allaah said: All the deeds of Adam’s children belong to them, except fasting, which belongs to me and I will reward it. Fasting is a shield (against the Hell and against the commission of sins). If one of you happens to be fasting he should avoid sexual relations with his wife, and should avoid quarrelling. Should someone fight or quarrel with him let him say, ‘ I am fasting.’ By Him in Whose hand my soul is, the smell of the month of a fasting person is better in the sight of Allaah than that of the musk.”(3) It is a shield because it safeguards the believer from vain talk and wrongdoing, and hence protects him from Hell.
Of all the good deeds, Allaah has favored fasting to be greatly rewarded by Him and distinguished it with prestige when it is observed with the pure intention to please Him alone.
Fasting is so meritorious for a believer that he will have two occasions of joy. The first is at the time of breaking his fast, when he enjoys the bounties of Allaah because he has been favored with Allaah’s mercy to observe the fast while many others have been deprived of this great blessing. He will rejoice in the second occasion when he meets his Lord and enjoys the abundant reward for having observed fasting (4). In addition to this, fasting intercedes with Allaah on behalf of the believer on the Day of Judgment.(5)
WHEN DOES FASTING BEGIN AND END ?
Fasting begins upon sighing the new moon. Allaah said:
) فَمَنْ شَهِدَ مِنْكُمُ الشَّهْرَ فَلْيَصُمْهُ)(البقرة: من الآية185)
So whoever of you sights (the crescent on the first night of) the month (of Ramadhaan), he must fast that month. [Al- Baqarah (2) : 185]
However, it is not incumbent on everyone to sight the new moon. Rather, if a trustworthy Muslim testifies that he has sighted it, then everyone must observe fasting. Abu Hurayrah رضي الله عنه narrated : “ A Bedouin came to the Prophet صلي الله عليه وسلم and reported, ‘ O Prophet, I have seen the new moon of Ramadhaan.’ Thereupon the prophe صلي الله عليه وسلم asked the man, ‘Do you bear witness that “ Laa ilaaha illaaah”. ( i.e. there is no god worthy of being worshipped beside Allah) ?’ ‘ I do,’ said the bedouin. The Prophet صلي الله عليه وسلم further asked him whether he testifies that Muhammad is the Messenger of Allah. The Bedouin affirmed that, too. Thereupon, the Prophet صلي الله عليه وسلم asked Bilaal رضي الله عنه to announce to the people to begin their fast the next day.”(6)
Ibn ‘ Umar رضي الله عنه also confirmed the practice of sighting the new moon in his report : “ The People were seeking the new moon. Having sighted it myself, reported it to the prophet. صلي الله عليه وسلم He began his fast and ordered the people to begin theirs, too.”(7)
He who sights the new moon of Ramadhaan must inform those in authority in the Muslim government or community. Once the Muslim government announces the beginning of Ramadhaan upon the sighting the new moon it becomes binding on the rest of Muslims to begin their fast.(8)
It should be borne in mind, however, that astronomical calculations must be ruled out from the sharee’ah and must not be relied on for sighting the moon, as the Prophet صلي الله عليه وسلم has ruled that Muslims must begin their fast upon seeing the new moon, not upon calculating the month astronomically. It is only when it becomes hard to see the new moon due to weather conditions when Muslims may complete the month of Sha’baan, which precedes Ramadhaan, as Thirty days.(9) The lunar month is either 29 or 30 days. It has neither fewer nor more days.(10)
WHO SHOULD FAST AND WHO SHOULD NOT ?
Fasting is obligatory on the mature sane and healthy Muslim. Those who are immature (i.e. young children) are encouraged to fast. Exempted are those who suffer terminal illness, or are too old to fast. Allah does not overburden His slaves.
Permission to abstain from fasting is granted to the travelers who do not travel for the purpose of breaking their fast. Even though it is permissible to break fast durning travel, it is praiseworthy to fast while traveling if no hardship imposed. In any case, travelers should make up the days they missed fasting in Ramadhaan once Ramadhaan is over and they are back home.
As for those whose sickness does not allow them to fast, they fall into three categories:
1. If it is neither hard nor harmful for them, they must observe fasting.
2. If it is hard, but not harmful for them, they are permitted to break their fast.
3. If it is harmful for them, then they must abstain from fasting.
It is stated in the Qur’aan:
) يَا أَيُّهَا الَّذِينَ آمَنُوا لا تَأْكُلُوا أَمْوَالَكُمْ بَيْنَكُمْ بِالْبَاطِلِ إِلَّا أَنْ تَكُونَ تِجَارَةً عَنْ تَرَاضٍ مِنْكُمْ وَلا تَقْتُلُوا أَنْفُسَكُمْ إِنَّ اللَّهَ كَانَ بِكُمْ رَحِيماً) (النساء:29)
) وَلا تُلْقُوا بِأَيْدِيكُمْ إِلَى التَّهْلُكَةِ)(البقرة: من الآية195)
Do not kill yourselves. [An- Nisaa’ (4) : 29] – Baqarah (2) : 195]
The prophet صلي الله عليه وسلم was reported to have said, “ There is (to be) no harm or reciprocating harm.”(13)
The days that are missed in Ramadhaan must be made up once Ramadhaan is over.
During the monthly period or period of post-natal bleeding, women are to abstain from fasting,(14) but must make up the days they missed after the fasting month is over. The Pregnant or breastfeeding woman whose health or the health of the suckling baby might be affected by fasting should break her fast and make up the missed days after Ramadhaan.
It is also recommended for those who engage in combat in the way of Allah to break their fast. The Prophet صلي الله عليه وسلم told his companions in one of the battles, “ You are going to meet your enemy in the morning, abstaining from fasting is better for your strength, so break your fast.” (15)
THE WISDOM BEHIND FASTING
Fasting is a great act of worship the Muslim performs by turning away from his own desires in order to please his Lord, hoping for His reward. Common sense dictates that one would not give up desired things except for the sake of more desirable ones, in this case the pleasure of Allah, which is the most sought after desire.
It is also a means if achieving piety and righteousness. The Prophet صلي الله عليه وسلم said, “ He who does not give up forged speech and evil actions, Allah needs not his refraining from eating or drinking.”(16) In other words, Allah does not accept his fast.
The heart, through fasting, is inclined to maintain its tenderness since the desires are not sought, but rather shunned, and thus the heart tends to be more receptive to the words of Allah.
The rich person will, through fasting, be more appreciative of Allaah’s graces and bounties. He also will suffer the deprivation the poor and needy experience under normal circumstances. Thus he will be motivated to help them. Fasting helps depress pride or egoism and maintains humbleness. Moreover, fasting has health advantages by means of decreasing the intake of food and relaxing the digestive system. Great is the wisdom of Allah, and great are His Graces !
OBLIGATORY CONDITIONS OF FASTING
Performing the other acts of worship and duties is most important, and salaah is of particular importance, as without it no other act of worship is accepted by Allah.(17) Praying in congregation is a great aspect in our religion. Everyone should attend.(18) Its reward is twenty seven times greater than that which is performed individually.(19) At one time the prophet صلي الله عليه وسلم was about to burn the houses on those who did not attend the congregational prayers.(20)
Refraining from bad behavior such as lying, cheating, music, smoking, backbiting and slandering others to create animosity among them. The Prophet صلي الله عليه وسلم said, “ No slanderer shall enter paradise.”(21) The prophet صلي الله عليه وسلم said, “ There will exist in ummah those who will deem unlawful things lawful (such as) fornication, silk for men, intoxicating beverages and musical instruments.”(22) my
PRAISEWORTHY ETIQUETTE OF FASTING
* Taking the meal of suhoor. The prophet صلي الله عليه وسلم said: “ Take (the meal of) suhoor because there is blessing in it.”(23) He also said: “ The difference between our fasting and that of the people of the book is taking the meal of suhoor.”(24) Even taking a cup of water in lieu of a meal for suhoor has blessing in it, too.
• Breaking the fast as soon as the sun sets.(25)
• Making du’aa upon breaking fast.(26)
• Reciting as much Qur’aan as possible during the monthe of Ramadhaan.
PRACTICES WHICH BREAK THE FAST
1. Sexual intercourse in the daytime. The willful violation of the fast by this practice requires the fast of sixty consecutive days in order to make up for the day in which the intercourse took place.(27)
2. Whllful ejaculation by means of kissing or caressing, etc. Wet dreams and unintentional ejaculation do not break the fast.
3. Eating, drinking, smoking or taking any food substitutes, such as receiving blood, glucose, or I. V. substances while observing the fast.
4. Willful, not unintentional, vomiting.
5. Menstrual bleeding.(28)
Days in which the above practices 2 through 5 took place are to be made up a day for a day once Ramadhaan is over.
On the other hand, the application of kuhl ( surmah), eye, ear or nose drops do not break the fast; they are neither food nor a substitute thereof. Wearing perfumes, using the siwaak or toothbrush without toothpaste do not break fast since it has been reported that the Prophet صلي الله عليه وسلم used to do so.(29)
QIYAAM OR TARAAWEEH PRAYER
Allah has made five daily prayers obligatory on the Muslims, which He, due to His Grace, made the reward thereof fifty-fold.(30) He also encourages the believers to perform supererogatory of naft prayers. Among these is the night prayer which falls between midnight and dawn. Allah praised those who engage themselves in prayer at night:
) تَتَجَافَى جُنُوبُهُمْ عَنِ الْمَضَاجِعِ يَدْعُونَ رَبَّهُمْ خَوْفاً وَطَمَعاً)(السجدة: من الآية16)
Their sides forsake their beds to invoke their Lord in fear and hope …. [As- Sajdah (32):16]
The prophet صلي الله عليه وسلم said : “ The best prayer next to obligatory is the night prayer.”(31) In another tradition he said : “O people ! Spread the (Islamic) greeting (i.e. by saying ‘ assalaamu alaykum”), give the food (to those who need it), connect your relatives (by visitation) and pray at night while the others are asleep, and you shall enter Jannah peacefully.”(32) Of the night prayer is Witr, the minimum of which is one rak’ah and maximum of which is eleven rak’ahs.(33)
Performing night prayer in Ramadhaan is far more superior to the performing in any other month by virtue of its recommendation by the prophet, صلي الله عليه وسلم who said, “Whoever prayed at night in it ( i. e. Ramadhaan) out of sincere faith and hoping for a reward from Allah, then all his previous sins will be forgiven.”(34)
Taraaweeh prayer is considered the night prayer in Ramadhaan, and, therefore, one should take good care the observe it, To pray taraaweeh in jamaa’ah (congregation) is a sunnah initiated by our beloved prophet صلي الله عليه وسلم and revived by the second Rightly-Guided Khaleefah, Umar رضي الله عنه (35) Though there has been a difference if opinion among the scholars in the past as to how many rak’ahs taraaweeh should be, all of them unanimously agreed that the best is to apply the sunnah of performing it with eleven rakahs only. The prophet صلي الله عليه وسلم did not pray more than eleven rak’ahs in Ramadhaan or any other month. ‘ Aa’ishah, the wife of the prophet صلي الله عليه وسلم said, “ The prophet never prayed more than eleven rak’ahs at night in Ramadhaan or in any other month.(36)
The full reward of taraaweeh is obtained only when it is performed in jamaa’ah. The person who performs it in jamaa’ah will be considered, according to authentic tradition, as if he spent the rest of that night praying.”(37)
THE VIRTUES OF RECITING THE QUR’AAN.
There are two types of Qur’aan recitation :
1. Practical recitation, which means reading with belief in and application of the orders of Allah and refraining from the unlawful things.
2. Word recitation.
There are many hadeeths in which emphasis is laid on the great reward for those who recite the Qur’aan. The prophet صلي الله عليه وسلم said, “ The best of you is he who learns the Qur’aan and teaches it.”(38) He also said : “ The one who excels in reciting the Qur’aan will be in the company of the honored angels.”(39) And, “ The example of the believer who reads the Qur’aan is like that of the utrujah (a citrus fruit) which has a beautiful fragrance and a beautiful taste. While the example of the believer who does not read the Qur’aan is like that of the date fruit : It has sweet taste, but has no fragrance.”(40) He also said : “ He who recites One letter of the Book of Allaah, will be rewarded for it, and the reward will be multiplied in folds.”(41)
There are certain soorahs of the Qur’aan that have more reward for their recitation. The prophet صلي الله عليه وسلم verified that Satan does not enter the house wherein Soorat Al- Baqarah(42) is recited. When one recites Ayaatul-Kursi(43) at the night, as the prophet صلي الله عليه وسلم informed us, he shall be protected by Allah, and Satan shall not come near him till he wakes up in the morning.(44) The same results may be achieded by the recitation of the last two verses of Soorat Al- Baqarah,(45) as well as the last three soorahs of the Qur’aan.(46)
Our pious predecessors used to busy themselves extensively in reciting the Qur’aan during the month of Ramadhaan. It was customary for them not to go beyond ten verses before they learned the rulings and the knowledge those ten verses contained.
ETIQUETTES OF READING THE QUR’AAN
The Qur’aan which we recete contains the actual words of Allah revealed to Muhammad صلي الله عليه وسلم . Therfore, we should observe the following when recition it :
1. Seek refuge in Allah before reading it (viz. أعوذ بالله من الشيطان الرجيم
“ A’oothu billaahi minash – shaytaanir-rajeem)”
2, Have the intention that the recitation thereof is purely to seek the pleasure of Allah alone.
3. Recite with an alert heart that you may comprehend its contents, imagining while reciting it that Allah is speaking to you though the Qur’aan.
4. Make sure you are clean before touching the Qur’aan. Do not read it when you are in the state of impurity.(47)
5. Do not read the Qur’aan in lavatories or similar places.
6. Read it slowly with pleasant sound and rhythm.
7. Prostrate wherever a verse requires prostration.
THE VIRTUES OF THE LAST TEN DAYS OF RAMADHAAN AND LAYLAY AL-QADR
It has been reported that the Prophet صلي الله عليه وسلم used to put extra effort in his devotion in the last ten days of Ramadhaan.(48) He used to awaken his family in the night that they may not lose the benefit of those bledded nights.(49) It is also reported that he used to make ‘ ittikaaf by spending the last ten days in the masjid.(50)

Author:Imaam Muhammad Naasir-ud-Deen Al-Albaanee

Source:The Tape Set Silsilah al-Hudaa wan-Noor, Tape No. 590

Question: “Could the Shaikh give us some words of benefit for the blessed month of Ramadaan, on this fine occasion”

Shaikh al-Albaanee, may Allaah have mercy upon him said, “Allaah, the Exalted and Most High, says in the Noble Quraan:

‘O you who believe! Fasting is prescribed for you as it was prescribed for those before you, so that you may become people having Taqwaa.’ [Soorah al-Baqarah (2): 183]

So in this aayah, as will not be hidden to all those who are present, Allaah, the Mighty and Majestic, informs the Ummah of Muhammad (saws), through this aayah, that He has made Fasting obligatory upon them just as He had made its like obligatory upon the nations before us. This is a matter that is well-known to all of the Muslims who read this aayah, and clearly understand its meaning. But what I wish to speak about is something else, a matter which very few of the general people notice - and this is the saying of Allaah, the Exalted and Most High, at the end of this aayah:

‘…So that you may become people having Taqwaa.’

So Allaah, the Mighty and Majestic, when He commands His believing servants, or obligates them with some Legislation, (then He) usually just mentions the command, without explaining the wisdom behind it. This is because the general wisdom behind Allaah, the Mighty and Majestic¹s, placing duties upon His servants is that He should test them by it, so that it should become apparent (as to) those who will obey Him and those who will disobey Him, the Exalted and Most High.

However in this aayah, He mentioned something that is not found frequently in the Noble Quraan, which is that He mentioned the reason for the order to Fast, by His Saying:

‘…So that you may become people having Taqwaa.’

So the wisdom behind the Believers’ fasting is not just that they should prevent themselves from enjoyable and permissible good things, even though this is an obligation upon the fasting person - but this is not the only thing that is required and intended by this Fasting. Allaah, the Mighty and Majestic, concluded His command to fast by saying:

‘…So that you may become people having Taqwaa.’

Meaning: that the wisdom behind the prescription of Fasting is that the Muslim should increase in obedience to Allaah, the Exalted and Most High, in the month of Fasting, and become more obedient than he was before it.

Also the Prophet (saws) clearly stated and completely clarified this point of divine wisdom, by his (saws) saying, as is reported in the Saheeh of al-Bukhaaree (no. 1903), that he (saws) said, “Whoever does not abandon falsehood in speech and action, then Allaah has no need that he should leave his food and drink.” Meaning: that Allaah, the Mighty and Majestic, did not intend and desire, by the obligation of Fasting - which is to withhold for a stated time, well known to you all - that they should only withhold from eating and drinking. Rather they should also withhold from that which Allaah, the Mighty and Majestic, has forbidden with regard to sins and acts of disobedience to Him; and from that is falsehood in speech and action.

So the Messenger (saws) is emphasizing the aayah:

‘…So that you may become people having Taqwaa.’

i.e. that you should, as an act of worship to draw you closer to Allaah, the Mighty and Majestic, in addition to withholding from food and drink, also withhold from forbidden actions such as backbiting, carrying tales to cause harm to people, false witness, lying and so on, with regard to those forbidden manners that we are all aware of.

Therefore it is obligatory that all the Muslims should be aware that actions, which disrupt the Fast, are not just the physical acts, which are generally known, which are eating, drinking and sexual intercourse. The Fast is not just that you withhold from this. Therefore some of the scholars differentiate, and divide those things which disrupt the Fast into two categories, and this is what I intend by this talk of mine at this time that is blessed, if Allaah wills.

This is especially important since those who deliver Khutbahs and admonish the people during Ramadaan, when they speak about those things which disrupt the Fast, then they only speak about the material things, those things that we have just mentioned - eating, drinking and sexual intercourse. But what they should do, as sincere advisers and people who give reminder to the Muslims in general, is to concentrate a great deal upon the second category of things which disrupt the Fast. This is because the people have become used to thinking that Fasting is just to refrain from the first category, to withhold from the material things. But there is another category of things, which disrupt the Fast, which we are able to call the non-material things that disrupt the Fast.

So you have just heard his (saws) saying, “Whoever does not abandon falsehood in speech and action, then Allaah has no need that he should leave his food and drink.”

Therefore every fasting person should examine himself and see: is he just withholding from the material things, or is he also withholding from those non-material things? Meaning: has he made his manners and behavior good when the blessed month of Ramadaan comes? If that is the case, then he has fulfilled the Saying of Allaah, the Exalted and Most High, at the end of the aayah:

‘…So that you may become people having Taqwaa.’

But as for the one who restricts himself in his fasting to just withholding from food and drink, but who continues and persists upon the evil manners which he was upon previously, before Ramadaan, then this is not the Fasting that is desired and required from the wisdom behind the legislation of this noble month, which our Lord, the Mighty and Majestic indicates in His Saying:

‘…So that you may become people having Taqwaa.’

So therefore we advise and remind our brother Muslims that they should remember this other category of things, those that are non-material, which disrupt the Fast, and it is something which the admonishers and those who seek to direct the people to the correct way rarely speak about, not to mention the general people, who are not aware of this category of things which disrupt the fast, i.e., the non-material things.

This is what I wanted to remind our brothers who are present in this fine gathering about, if Allaah wills, so that it may be a cause for their increasing in acts of worship, seeking to draw closer to Allaah, the Exalted and Most High, in this blessed month, the month of Fasting, which is such that we hope that Allaah, the Exalted and Most High, will guide and grant us all the success of fulfilling the due right of this blessed month, which is that we withhold from both the material and the non-material things that disrupt the Fast.

Furthermore in addition to this, I hope that you will pay attention to some affairs, which have been neglected by a majority of the general Muslims, not to mention those having knowledge.

There is a hadeeth that is very often neglected due to another hadeeth, because the majority of people are unable to reconcile in practice and application between them. This hadeeth is his (saws) saying, “My Ummah will continue to be upon good for as long as they hasten to break the fast and delay the pre-dawn meal.”

So here two matters were mentioned, and they are neglected by most of the people, and they are: hastening to break the fast, and delaying the pre-dawn meal (Suhoor).

As for neglect of the first matter, which is hastening to break the Fast, then in the view of some people it contradicts another hadeeth, which is his (saws) saying, “My Ummah will continue to be upon good for as long as they hasten to pray the Maghrib Prayer.”

So here we have two commands, to hasten with two matters. So it appears to some people that we cannot hasten to perform both of them together.

But reconciling between the command to hasten with breaking the Fast and the command to hasten to pray the Maghrib Prayer is a very easy matter. So it is something that our Prophet (saws) made clear to us by his action and practice. He (saws) used to break the Fast with three dates. He would eat three dates. Then he would pray the Maghrib Prayer, then he would eat again if he found that he needed to eat the evening meal.

But today we fall into two offences:

(i) Firstly we delay the Adhaan from its legislated time. Then after this delay comes another delay, which is that we sit down for a meal - except for a few people who are eager and pray the Maghrib Prayer in the mosque. But the majority of the people wait until they hear the Adhaan, and then they sit down to eat as if they are having a dinner, or their evening meal, and not just breaking their fast.

So the Adhaan these days - in most of the lands of Islaam, is, unfortunately, I have to say, and not just in Jordan, and I have known this from investigation, in most of the lands of Islaam - the Adhaan for Maghrib is given after the time it becomes due. And the reason for this is that we have abandoned adhering to and applying the Islamic rulings, and instead we have come to depend upon astronomical calculations. We depend upon the timetable.

But these time-tables are based upon astronomical calculations which count the land as being a single flat plane. So they give a time for this flat plane, whereas the reality is that the land, particularly in this land of ours varies, varying between the depression of valleys and the elevation of mountains. So it is not correct that a single time be given which covers the shore, the planes and the mountains. No, each part of the land has its own time. So therefore whoever is able in his place of residence, in his city or his village, to see the sun set with his own eye, then whatever time it sets at, that is the hastening that we have been commanded with in his (saws) saying, which we just mentioned: ‘My Ummah will continue to be upon good as long as they hasten to break the fast.’ So the Prophet (saws) was careful to implement this Sunnah by teaching it, and by putting it into practice.

As for his teaching, then he (saws) said, in the hadeeth reported by al-Bukharee in his Saheeh (no. 1954), “If the night appears from this side,” and he pointed towards the east, “and the day has departed from here,” and he pointed towards the west, “and the sun has set, then the fasting person’s fast is broken”

What does ‘the fasting person’s fast is broken’ mean? It means he has entered under the ruling that he should break his fast. So then comes the previous ruling where the Messenger (saws) encouraged hastening to break the Fast, and the Messenger (saws) used to implement this, even when he was riding on a journey.

So it is reported in the Saheeh of al-Bukharee (no.1955) that the Prophet (saws) ordered one of his Companions to prepare the Iftaar for him. So he replied, ‘O Messenger of Allaah it is still daytime before us.’ Meaning: the light of the sun, so even though it had set, yet its light was still clear in the west. So the Messenger (saws) did not respond to what he had said, rather he re-emphasized the command to him to prepare the Iftaar. So the narrator of the hadeeth who said, We could see daylight in front of us,¹ meaning: the light of day, the light of the sun, When we broke our fast,¹ said, “If one of us had climbed onto his camel he would have seen the sun.” The sun had set from here, and the Messenger (saws) ordered one of the Companions to prepare the Iftaar - Why? To hasten upon good “My Ummah will continue upon good for as long as they hasten to break the Fast.”

So what is important is that we notice that the Iftaar, which is legislated to be hastened must be done with a few dates. Then we must hasten to perform the Prayer. Then after this the people can sit and eat as they need.

This is the first matter, which I wanted to remind you of, and it is how to reconcile the two things that the Prophet (saws) commanded we should hasten to perform. The first being the command to hasten the breaking of the Fast, and the second being the command to hasten the Maghrib Prayer. So the Iftaar should be done with some dates, as occurs in the Sunnah, and if dates are not available, then with some gulps of water. Then the Prayer should be prayed in congregation in the mosque.

The other matter which I want to remind you of is what occurs in the previous hadeeth, “And they delay the pre-dawn meal” meaning: what is required here is the opposite to the case of the Iftaar. So he (saws) commanded us to hasten to perform the Iftaar. But as for the Suhoor, then it should be delayed. But what happens today is totally contrary to this, since many people eat their Suhoor before the appearance of Fajr by perhaps an hour. This is not befitting. This is contrary to the Sunnah shown by the saying of the Prophet (saws) and by his practice. So the Companions of the Prophet (saws) used to leave the Suhoor so late, that one of them would almost hear the Adhaan and he would still be eating because he had delayed the Suhoor.

Indeed there is an authentic hadeeth reported from the Prophet (saws) which shows the ease afforded by Islaam, to be counted as one of the principles of Islaam, which the Muslims are proud of, especially with regard to the matter of Fasting, since Allaah, the Mighty and Majestic, concluded the aayahs concerning Fasting with His Saying:

‘Allaah desires ease for you, and He does not desire to make things difficult for you.

So from this ease is his (saws) saying, “If one of you hears the call to Prayer and the vessel is in the hand of one of you, then let him not put it down until he fulfils his need from it.”

” If one of you hears the call to Prayer and the vessel” the vessel containing food, whether it be milk, some drink, water, anything which a person may take as Suhoor, and he hears the Adhaan, then he should not say, Now the food is forbidden due to the Adhaan being heard. The person who has had enough, it is not allowed for him to then have any more, whether it be a drink, or some fruit, when he has had his fill of whatever he was eating.

But as for the one who hears the Adhaan and he has not yet taken what he needs from the food and the drink, then the Messenger (saws) made that lawful for him. So he clearly said, in the clear and eloquent Arabic language, “If one of you hears the call to Prayer, and the vessel is in his hand, then let him not put it down until he fulfils his need from it.”

And what is meant here by the call is the second call, the second Adhaan. It is not the first Adhaan, which they wrongly call the Adhaan of Imsaak (i.e. withholding). We must know that there is no basis for calling the first Adhaan the Adhaan for withholding (imsaak).

The second Adhaan is when we are to withhold, and this is clearly stated in the Quraan, since Allaah, the Mighty and Majestic, says:

‘And eat and drink until the white thread of dawn becomes clear to you from the black thread of the night.’

So eating becomes forbidden at the start of the time of the Fajr Prayer. There is no separation between these two things. There is no withholding from food and drink for a quarter of an hour, or less than that, or more than that, before the start of the time for the Fajr Prayer. Not at all.

Because the Prayer becomes due when the true dawn appears, and food becomes forbidden for the fasting person when the true dawn appears. So there is no separation between these two matters at all.

So therefore there occurs in the hadeeth agreed upon by al-Bukharee and Muslim, from the hadeeth of ¹Abdullaah Ibn ¹Umar Ibn al-Khattaab (raa), that the Prophet (saws) said, “Let not the Adhaan of Bilaal deceive you…” meaning, the first Adhaan, “…because he gives the Adhaan in order to awaken the person who is sleeping, and so that the person who wishes to eat the pre-dawn meal can do so. So eat and drink until Ibn Umm Maktoon gives the Adhaan.”

Ibn Umm Maktoon, whose name was ‘Amr, was a blind man, and he was the one about whom the Saying of Allaah, the Exalted and Most High, came down:

‘He frowned and turned away, that a blind man had come to him’ to the end of the Ayaat.

So he used to give the second Adhaan, the Adhaan which means that eating becomes prohibited and that it is now time for the Fajr Prayer.

How did he used to give the Adhaan when he was blind? This is a question, which naturally occurs to some people. ‘Amr Ibn Umm Maktoom used to climb on the roof of the mosque, but he could not see the dawn, so he would wait until someone passing by saw the dawn. So when someone saw that the dawn had appeared and spread across the horizon, they would say to him, It is morning. It is morning. Then he would give the Adhaan.

So you will notice here that the Adhaan of ‘Amr ibn Umm Maktoom was after the Fajr had appeared, and had been seen by the people whilst they were walking in the streets. So when it was said to him, “It is morning. It is morning,” he would give the Adhaan.

So therefore there is latitude in the affair, since the muadhdhin would be delayed in giving the Adhaan until he heard the people telling him, “It is morning, it is morning.” And then Allaah¹s Messenger (saws) said: “If one of you hears the call to Prayer and the vessel is in his hand, then let him not put it down until he has fulfilled his need from it.”

So Allaah, the Mighty and Majestic, spoke truly when He said at the end of those Aayahs related to Fasting:

‘Allaah desires to make things easy for you, and He does not desire to make things difficult for you.’

and ‘…that you should complete the number of days, and that you should glorify Allaah by mentioning takbeer for His having guided you, and that you should be thankful. ‘

So therefore from the Fiqh that is to be criticized, and which runs contrary to this Sunnah, is that a person says, “If someone hears the Adhaan and has some food in his mouth, then he must spit it out.” So this is over strictness, and (ghuluww) exceeding the limits in the Religion, and the Lord of all of the creation admonished us, and reminded us, in His Book and in the Sunnah of His Prophet (saws) that we should not exceed the due limits in our Religion. So He said, in the Noble Quraan:

‘O People of the Book! Do not exceed the limits in your religion, and do not say anything about Allaah except the truth.’

And our Messenger (saws) said to us, or he (saws) said, “Beware of (ghuluww) exceeding the limits in the Religion. Because those who came before you were destroyed by their exceeding the limits in their Religion.”

So Allaah¹s Messenger (saws) has made it clear to us that there is latitude and a margin of ease in the matter of a person’s taking suhoor, to the extent that he said: “If one of you hears the call to Prayer whilst the vessel is in his hand, then let him not put it down until he has completed his need from it.”

So it is opposition to Allaah and to the Messenger that a person says that one who hears the Adhaan whilst he has food in his mouth must spit it out onto the ground. This is not from the Sunnah. Rather this is contrary to the Sunnah, and is contrary to the clear command of the Messenger (saws).

And I have been asked many times, so I will not leave open the need for such a question, but rather I will precede you in (answering) it, by stating that this hadeeth is to be found in some of the most famous books of the Sunnah. From them being the Sunan of Aboo Daawood, and it is the third book from the well-known six books. The first of which is Saheehul-Bukhaaree, the second being Saheeh Muslim, and the third being the Sunan of Aboo Daawood.

This hadeeth is to be found in it, and it is likewise reported by Aboo ‘Abdillaah al-Haakim in his Mustadrak, and it is likewise reported by the Imaam of the Sunnah, Imaam Ahmad Ibn Hanbal, rahimahullaah, in his tremendous book known as the Musnad of Imaam Ahmad.

So the hadeth is not a strange hadeeth, rather it is a well-known hadeeth, and was reported by the Imaams of the Sunnah in the early times, and with an authentic chain of narration.

So here I say, to conclude this talk, since perhaps some of you have questions, which we will answer if Allaah wills, so I will conclude it with his (saws) saying “Allaah loves that His allowances be acted upon just as He loves that His prescribed duties be carried out,” and in one narration, “Just as He hates that disobedience to Him be committed.”

So there are two narrations, “Allaah loves that His allowances be acted upon just as He loves that His prescribed duties be carried out”, and the second narration is, ” as He hates that disobedience to Him be committed.”

So therefore the Muslim should not practice false piety, and (as a result) refrain from obeying the Prophet (saws) in that which he encouraged us upon and clarified to us.

And what has been said is sufficient, and all praise is for Allaah, the Lord of all of the creation.”

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?
Answer:

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 has 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
http://fatwaislam.com/fis/index.cfm?scn=fd&ID=692

By Shaykh Muhammad ibn Saalih Al-Uthaimeen

Translated by ‘ Abdullaah Al-Faarisi

May Allah Preserve and reward them both)

From BinOthaimeen.Com

This revised edition, produced with the permission of the author and the translator, includes some corrections to the original translation, changes to the English, the addition of the Qur’aanic text, changes to the translations of the meanings of the Qur’aan and hadeeths, changes in the system of transliteration of Arabic terms, and the addition of references and some explanatory notes.

In response to our request to publish this revised edition, Shaykh Ibn ‘Uthaymeen wrote : “Wa- alaykum us – salaam wa rahmatullaahi wa barakaatuh. As Dr. Saleh As – Saleh As- Saleh has authenticated the translation of the booklet, I have no objection for you to print it on the condition that it will not have any copyright if we want to print it again. Written by Muhammad ibn Saalih Al–Uthaymeen, dated 1/9/1418 hijri. The booklet mentioned is the booklet on fasting.” ~ Shaykh Muhammad ibn Saalih Al-‘Uthaymeen.

بسم الله الرحمن الرحيم

All praise is due to Allaah, and may Peace and blessings be on His Messenger Muhammad.

THE VIRTUES OF RAMADHAAN
Abu Hurayrah رضي الله عنه narrated that Allah’s Apostle صلي الله عليه وسلم said, “When the month of Ramadhaan starts, the gates of Jannah (Paradise) are opened and the gates of Hell are closed, and satans are chained.”⁽¹⁾ The gates of Jannah are opened in this month because a great deat of righteous deeds are performed, and as an encouragement for those who seek Allaah’s reward. The gates of Hell are closed because few sins are committed by believers. The Satans will be chained so that they may not have the chance they have in other months to whisper into the hearts of the believers and misguide them.

Allaah has prescribed fasting and it obligatory upon all nations. He said:

يَا أَيُّهَا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ الصِّيَامُ كَمَا كُتِبَ عَلَى الَّذِينَ مِنْ قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ
(البقرة:183)

“O you who believe! fasting has been prescribed for you as it was prescribed for those before you, that you may become Al-Muttaqoon (the pious).” [Al- Baqarah (2): 183]

If fasting were not a great act of worship, and the reward thereof were not so great, Allah would not have prescribed it on all nations.

Among the virtues of fasting is that it is a means for atonement of sins. It is narrated on the authority of Abu Hurayrah رضي الله عنه that the Prophet صلي الله عليه وسلم said:“He who observes the fast of the month of Ramadhaan out of sincerity and hope for the reward from Allaah will have his past sins forgiven.”⁽²⁾ That is, when fasting is observed out of belief and without resentment to it as an act of worship or doubt in its reward, Allaah will forgive the past sins of the one who observes it.

Abu Hurayrah رضي الله عنه reported the Prophet صلي الله عليه وسلم as saying : “Allaah said: All the deeds of Adam’s children belong to them, except fasting, which belongs to me and I will reward it. Fasting is a shield (against the Hell and against the commission of sins). If one of you happens to be fasting he should avoid sexual relations with his wife, and should avoid quarrelling. Should someone fight or quarrel with him let him say, ‘I am fasting.’ By Him in Whose hand my soul is, the smell of the month of a fasting person is better in the sight of Allaah than that of the musk.”⁽³⁾ It is a shield because it safeguards the believer from vain talk and wrongdoing, and hence protects him from Hell.

Of all the good deeds, Allaah has favored fasting to be greatly rewarded by Him and distinguished it with prestige when it is observed with the pure intention to please Him alone. Fasting is so meritorious for a believer that he will have two occasions of joy. The first is at the time of breaking his fast, when he enjoys the bounties of Allaah because he has been favored with Allaah’s mercy to observe the fast while many others have been deprived of this great blessing. He will rejoice in the second occasion when he meets his Lord and enjoys the abundant reward for having observed fasting⁽⁴⁾. In addition to this, fasting intercedes with Allaah on behalf of the believer on the Day of Judgment.⁽⁵⁾

WHEN DOES FASTING BEGIN AND END ?
Fasting begins upon sighing the new moon. Allaah said:

فَمَنْ شَهِدَ مِنْكُمُ الشَّهْرَ فَلْيَصُمْهُ
(البقرة: من الآية 185 )

“So whoever of you sights (the crescent on the first night of) the month (of Ramadhaan), he must fast that month.” [Al- Baqarah (2): 185]

However, it is not incumbent on everyone to sight the new moon. Rather, if a trustworthy Muslim testifies that he has sighted it, then everyone must observe fasting. Abu Hurayrah رضي الله عنه narrated : “A Bedouin came to the Prophet صلي الله عليه وسلم and reported, ‘O Prophet, I have seen the new moon of Ramadhaan.’ Thereupon the Prophet صلي الله عليه وسلم asked the man, ‘Do you bear witness that “Laa ilaaha illaaah”. ( i.e. there is no god worthy of being worshipped beside Allah)?’ ‘I do,’ said the bedouin. The Prophet صلي الله عليه وسلم further asked him whether he testified that Muhammad is the Messenger of Allah. The Bedouin affirmed that too. Thereupon, the Prophet صلي الله عليه وسلم asked Bilaal رضي الله عنه to announce to the people to begin their fast the next day.”⁽⁶⁾

Ibn ‘ Umar رضي الله عنه also confirmed the practice of sighting the new moon in his report : “The People were seeking the new moon. Having sighted it myself, reported it to the Prophet. صلي الله عليه وسلم He began his fast and ordered the people to begin theirs, too.”⁽⁷⁾

He who sights the new moon of Ramadhaan must inform those in authority in the Muslim government or community. Once the Muslim government announces the beginning of Ramadhaan upon the sighting the new moon it becomes binding on the rest of Muslims to begin their fast.⁽⁸⁾

It should be borne in mind, however, that astronomical calculations must be ruled out from the sharee’ah and must not be relied on for sighting the moon, as the Prophet صلي الله عليه وسلم has ruled that Muslims must begin their fast upon seeing the new moon, not upon calculating the month astronomically. It is only when it becomes hard to see the new moon due to weather conditions when Muslims may complete the month of Sha’baan, which precedes Ramadhaan, as thirty days.⁽⁹⁾ The lunar month is either 29 or 30 days. It has neither fewer nor more days.⁽¹⁰⁾

WHO SHOULD FAST AND WHO SHOULD NOT?
Fasting is obligatory on the mature sane and healthy Muslim. Those who are immature (i.e. young children) are encouraged to fast. Exempted are those who suffer terminal illness, or are too old to fast. Allah does not overburden His slaves.

Permission to abstain from fasting is granted to the travelers who do not travel for the purpose of breaking their fast. Even though it is permissible to break fast durning travel, it is praiseworthy to fast while traveling if no hardship imposed. In any case, travelers should make up the days they missed fasting in Ramadhaan once Ramadhaan is over and they are back home.

As for those whose sickness does not allow them to fast, they fall into three categories:

• If it is neither hard nor harmful for them, they must observe fasting.
• If it is hard, but not harmful for them, they are permitted to break their fast.
• If it is harmful for them, then they must abstain from fasting.

It is stated in the Qur’aan:
يَا أَيُّهَا الَّذِينَ آمَنُوا لا تَأْكُلُوا أَمْوَالَكُمْ بَيْنَكُمْ بِالْبَاطِلِ إِلَّا أَنْ تَكُونَ تِجَارَةً عَنْ تَرَاضٍ مِنْكُمْ وَلا تَقْتُلُوا أَنْفُسَكُمْ إِنَّ اللَّهَ كَانَ بِكُمْ رَحِيماً
(النساء:29)

وَلا تُلْقُوا بِأَيْدِيكُمْ إِلَى التَّهْلُكَةِ
(البقرة: من الآية195)

“Do not kill yourselves.” [An- Nisaa’ (4) : 29] – Baqarah (2) : 195]

The Prophet صلي الله عليه وسلم was reported to have said, “There is (to be) no harm or reciprocating harm.”⁽¹³⁾

The days that are missed in Ramadhaan must be made up once Ramadhaan is over. During the monthly period or period of post-natal bleeding, women are to abstain from fasting,⁽¹⁴⁾ but must make up the days they missed after the fasting month is over. The pregnant or breastfeeding woman whose health or the health of the suckling baby might be affected by fasting should break her fast and make up the missed days after Ramadhaan.

It is also recommended for those who engage in combat in the way of Allah to break their fast. The Prophet صلي الله عليه وسلم told his companions in one of the battles, “You are going to meet your enemy in the morning, abstaining from fasting is better for your strength, so break your fast.”⁽¹⁵⁾

THE WISDOM BEHIND FASTING
Fasting is a great act of worship the Muslim performs by turning away from his own desires in order to please his Lord, hoping for His reward. Common sense dictates that one would not give up desired things except for the sake of more desirable ones, in this case the pleasure of Allah, which is the most sought after desire.

It is also a means if achieving piety and righteousness. The Prophet صلي الله عليه وسلم said, “He who does not give up forged speech and evil actions, Allah needs not his refraining from eating or drinking.”⁽¹⁶⁾ In other words, Allah does not accept his fast.

The heart, through fasting, is inclined to maintain its tenderness since the desires are not sought, but rather shunned, and thus the heart tends to be more receptive to the words of Allah.

The rich person will, through fasting, be more appreciative of Allaah’s graces and bounties. He also will suffer the deprivation the poor and needy experience under normal circumstances. Thus he will be motivated to help them. Fasting helps depress pride or egoism and maintains humbleness. Moreover, fasting has health advantages by means of decreasing the intake of food and relaxing the digestive system. Great is the wisdom of Allah, and great are His Graces!

OBLIGATORY CONDITIONS OF FASTING
Performing the other acts of worship and duties is most important, and salaah is of particular importance, as without it no other act of worship is accepted by Allah.⁽¹⁷⁾ Praying in congregation is a great aspect in our religion. Everyone should attend.⁽¹⁸⁾ Its reward is twenty seven times greater than that which is performed individually.⁽¹⁹⁾ At one time, the Prophet صلي الله عليه وسلم was about to burn the houses on those who did not attend the congregational prayers.⁽²⁰⁾

Refraining from bad behavior such as lying, cheating, music, smoking, backbiting and slandering others to create animosity among them. The Prophet صلي الله عليه وسلم said, “No slanderer shall enter paradise.”⁽²¹⁾ The Prophet صلي الله عليه وسلم said, “There will exist in ummah those who will deem unlawful things lawful (such as) fornication, silk for men, intoxicating beverages and musical instruments.”⁽²²⁾

PRAISEWORTHY ETIQUETTE OF FASTING

• Taking the meal of suhoor. The Prophet صلي الله عليه وسلم said: “Take (the meal of) suhoor because there is blessing in it.”⁽²³⁾ He also said: “The difference between our fasting and that of the people of the book is taking the meal of suhoor.”⁽²⁴⁾ Even taking a cup of water in lieu of a meal for suhoor has blessing in it, too.
• Breaking the fast as soon as the sun sets.⁽²⁵⁾
• Making du’aa upon breaking fast.⁽²⁶⁾
• Reciting as much Qur’aan as possible during the monthe of Ramadhaan.

PRACTICES WHICH BREAK THE FAST

• Sexual intercourse in the daytime. The willful violation of the fast by this practice requires the fast of sixty consecutive days in order to make up for the day in which the intercourse took place.⁽²⁷⁾
• Willful ejaculation by means of kissing or caressing, etc. Wet dreams and unintentional ejaculation do not break the fast.
• Eating, drinking, smoking or taking any food substitutes, such as receiving blood, glucose, or I. V. substances while observing the fast.
• Willful, not unintentional, vomiting.
• Menstrual bleeding.⁽²⁸⁾

Days in which the above practices 2 through 5 took place are to be made up a day for a day once Ramadhaan is over.

On the other hand, the application of kuhl (surmah), eye, ear or nose drops do not break the fast; they are neither food nor a substitute thereof. Wearing perfumes, using the siwaak or toothbrush without toothpaste do not break fast since it has been reported that the Prophet صلي الله عليه وسلم used to do so.⁽²⁹⁾

QIYAAM OR TARAAWEEH PRAYER
Allah has made five daily prayers obligatory on the Muslims, which He, due to His Grace, made the reward thereof fifty-fold.⁽³⁰⁾ He also encourages the believers to perform supererogatory of naft prayers. Among these is the night prayer which falls between midnight and dawn. Allah praised those who engage themselves in prayer at night:

تَتَجَافَى جُنُوبُهُمْ عَنِ الْمَضَاجِعِ يَدْعُونَ رَبَّهُمْ خَوْفاً وَطَمَعاً
(السجدة: من الآية16)

“Their sides forsake their beds to invoke their Lord in fear and hope…” [As-Sajdah (32):16]

The Prophet صلي الله عليه وسلم said: “The best prayer next to obligatory is the night prayer.”⁽³¹⁾ In another tradition he said: “O people! Spread the (Islamic) greeting (i.e. by saying ‘ assalaamu alaykum”), give the food (to those who need it), connect your relatives (by visitation) and pray at night while the others are asleep, and you shall enter Jannah peacefully.”(32) Of the night prayer is Witr, the minimum of which is one rak’ah and maximum of which is eleven rak’ahs.⁽³³⁾

Performing night prayer in Ramadhaan is far more superior to the performing in any other month by virtue of its recommendation by the Prophet, صلي الله عليه وسلم who said, “Whoever prayed at night in it (i.e. Ramadhaan) out of sincere faith and hoping for a reward from Allah, then all his previous sins will be forgiven.”⁽³⁴⁾

Taraaweeh prayer is considered the night prayer in Ramadhaan, and, therefore, one should take good care the observe it, To pray taraaweeh in jamaa’ah (congregation) is a sunnah initiated by our beloved prophet صلي الله عليه وسلم and revived by the second Rightly-Guided Khaleefah, Umar ⁽³⁵⁾رضي الله عنه Though there has been a difference if opinion among the scholars in the past as to how many rak’ahs taraaweeh should be, all of them unanimously agreed that the best is to apply the sunnah of performing it with eleven rakahs only. The Prophet صلي الله عليه وسلم did not pray more than eleven rak’ahs in Ramadhaan or any other month. ‘Aa’ishah, the wife of the prophet صلي الله عليه وسلم said, “The prophet never prayed more than eleven rak’ahs at night in Ramadhaan or in any other month.⁽³⁶⁾

The full reward of taraaweeh is obtained only when it is performed in jamaa’ah. The person who performs it in jamaa’ah will be considered, according to authentic tradition, as if he spent the rest of that night praying.”⁽³⁷⁾

THE VIRTUES OF RECITING THE QUR’AAN
There are two types of Qur’aan recitation :
1. Practical recitation, which means reading with belief in and application of the orders of Allah and refraining from the unlawful things.
2. Word recitation.

There are many hadeeths in which emphasis is laid on the great reward for those who recite the Qur’aan. The Prophet صلي الله عليه وسلم said, “The best of you is he who learns the Qur’aan and teaches it.”>⁽³⁸⁾ He also said: “The one who excels in reciting the Qur’aan will be in the company of the honored angels.” ⁽³⁹⁾ And, “The example of the believer who reads the Qur’aan is like that of the utrujah (a citrus fruit) which has a beautiful fragrance and a beautiful taste. While the example of the believer who does not read the Qur’aan is like that of the date fruit : It has sweet taste, but has no fragrance.”⁽⁴⁰⁾ He also said: “He who recites One letter of the Book of Allaah, will be rewarded for it, and the reward will be multiplied in folds.”⁽⁴¹⁾

There are certain soorahs of the Qur’aan that have more reward for their recitation. The Prophet صلي الله عليه وسلم verified that Satan does not enter the house wherein Soorat Al-Baqarah⁽⁴²⁾ is recited. When one recites Ayaatul-Kursi⁽⁴³⁾ at the night, as the Prophet صلي الله عليه وسلم informed us, he shall be protected by Allah, and Satan shall not come near him till he wakes up in the morning.⁽⁴⁴⁾ The same results may be achieded by the recitation of the last two verses of Soorat Al-Baqarah,⁽⁴⁵⁾as well as the last three soorahs of the Qur’aan.⁽⁴⁶⁾

Our pious predecessors used to busy themselves extensively in reciting the Qur’aan during the month of Ramadhaan. It was customary for them not to go beyond ten verses before they learned the rulings and the knowledge those ten verses contained.

ETIQUETTES OF READING THE QUR’AAN
The Qur’aan which we recite contains the actual words of Allah revealed to Muhammad صلي الله عليه وسلم . Therfore, we should observe the following when reciting it:

1. Seek refuge in Allah before reading it (viz. أعوذ بالله من الشيطان الرجيم
“A’oothu billaahi minash – shaytaanir-rajeem)”
2, Have the intention that the recitation thereof is purely to seek the pleasure of Allah alone.
3. Recite with an alert heart that you may comprehend its contents, imagining while reciting it that Allah is speaking to you though the Qur’aan.
4. Make sure you are clean before touching the Qur’aan. Do not read it when you are in the state of impurity.⁽⁴⁷⁾
5. Do not read the Qur’aan in lavatories or similar places.
6. Read it slowly with pleasant sound and rhythm.
7. Prostrate wherever a verse requires prostration.

THE VIRTUES OF THE LAST TEN DAYS OF RAMADHAAN AND LAYLAY AL-QADR
It has been reported that the Prophet صلي الله عليه وسلم used to put extra effort in his devotion in the last ten days of Ramadhaan.⁽⁴⁸⁾ He used to awaken his family in the night that they may not lose the benefit of those bledded nights.⁽⁴⁹⁾ It is also reported that he used to make ‘ ittikaaf by spending the last ten days in the masjid.⁽⁵⁰⁾

Laylat al Qadr means the night of honor and decree. It is sometimes erroneously into the night of power. The Prophet صلي الله عليه وسلم recommended to be sought in the last ten days of Ramadhaan. This night is valued to be better than a thousand months spent in devotion to Allah. One of the privileges of this night is that the Qur’aan was revealed in it. In it too, the angels descend to earth with blessings, goodness and mercy⁽⁵¹⁾. It is a peaceful night in which many are saved from the Hell. Forgiveness of past sins is granted to those who spend it busying themselves in prayer and the remembrance of Allah.⁽⁵²⁾ The Prophet صلي الله عليه وسلم said, “Seek it in the odd nights of the last third of Ramadan.”⁽⁵³⁾

References:
1. Saheeh Al- Bukhaari (Arabic/English), vol. 3, # 123, and Saheeh Muslim (English trans.) # 2361 & 2362. one wording of Muslim is “the gates of mercy are opened.”
2. Saheeh Al- Bukhaari (Arabic/English), vol. 3, # 125.
3. Saheeh Al – Bukhaari (Arabic/ English), vol.3, # 118 and #128, and Saheeh Muslim (English trans) # 2567.
4. Saheeh Al Bukhaari (Arabic/English), vol. 3, # 128, and Saheeh Muslim (English trans). # 2567.
5. The Porphet صلي الله عليه وسلم said, “Fasting and the Qur’aan intercede for the servant on the Day of Resurrection. Fasting will say : O my Lord ! I prevented him from food and desires, so accept my intercession for him ; and the Qur’aan will say : I prevented him from sleep at night, so accept my intercession for him. So their intercession will be accepted.” Reported by Ahmad, Al Haakim, Abu Nu’aym and others from ‘ Abdullaah ibn ‘ Amr. Its chain of narrators is hasan. [Fasting in Ramadaan by Shaykhs saleem Al- Hilaalee and ‘ Alee Hasan ‘ Alee ‘ Abdul – Hameed, p. 5]
6. Sunan Abee Daawud (English trans), # 2333 and # 2334. It is weak according to Al- Albanni.
7. Sunan Abee Daawud (English trans), # 2335. Its chain of narration is saheeh.
8. “Some scholars take into account the divisions amongst the Muslim countries related to the beginning and end of fasting. They advise that in the absence of one Khilaafah governing all Muslims, It is incumbent upon Muslims to follow their repective coutries as to when to fast and when to break the fast. This minimizes the divisions occurring within the same country where people fast according to different rulings.” (See Shaykh Al – ‘ Uthaymeen’s Ash- Sharh Al- Mummti” ‘ alaa zaadil- Mustaqni,” vol.6, p. 322 and Shaykh Al – Albaani’s Itmaa’tul- Minnah fee at- Ta’leeq ‘ alaa fiqhis-sunnah, p. 398). According to Shaykhul- Islaam Ibn Taymiyyah, “The criteria upon which fasting becomes bound upon Muslims is that the informantion regarding the moon sighting reaches them in a reasonable amount of time to be able to act upon it.”
( Jaami lilikhtiaaraat Al- Fiqhiyah li-Shaykhul – Islaam Ibn Taymeeyah by Dr. Ahmad Mawaafi [ Dammam, Saudi Arabia: Daar Ibn Jawzi, 1413/1993], pp. 438-444.) And Allah knows best.
9. Saheeh Al- Bakhaari (Arabic/English), vol. 3, # 130,133, and Saheeh Muslim (English trans.), # 2363-2381. It should also be noted that it is not permissible to fast a day or two before Ramadhaan thinking that it might be Ramakhaan. Abu Hurayrah رضي الله عنه reported that the prophet صلي الله عليه وسلم said, “None of you should pre-empt Ramadhaan by fasting a day or two before it, except for a man fasting his usual fast, then let him fast that day.” ( Saheeh Al- Bukhaari (Arabic/English), vol. 3, # 138)
10. Saheeh Al- Bukhaari (Arabic/ English), vol. 3, # 132, 134-135, and 137, and Saheeh Muslim (English trans) # 2384-2390.
11. Saheeh Al- Bukhaari (Arabic/English, vol. 3. # 181.
12. The Prophet # was asked about fasting on a journey and he said , “Fast if you wish and break it if you wish “ . Saleh Al – Bukhaari (Arabic / English ) Vol . 3 # 164 and Saheeh Muslim ( English Tans. ) # 2487 ] Ibn Abbas رضي الله عنه said , “Do not condemn one who obsees fast’ or one who does not observe it (in a journey ), for the messenger of Allah # observed it (in a journey), for the messenger of Allah # Observed fast in a journey or he did not observe it (too). [ Saheeh Muslinm (English Trans.) # 2471 ]
13. Ahmad, ibn Maajah; Saheeh [ Saheeh Al- Jaami. As sagheer, # 7517]
14. Saheeh Al- Bukhaari (Arabic/English), vol, 3. # 172. for more information on this subject, refer to The Natural Blood of Women by Shaykh ibn ‘Uthaymeen, translated by Dr. Saleh As- Saleh [ Buraidah , Saudi Arabia ; Dar Al- Bukhari, 1994]
15. Saheeh Muslim (English trans), # 2486
16. Saheeh Muslim (English trans), # 2486. In a fatwah (religious ruling), the Shaykh further explained that the fasting of a person who engages in forbidden speech is not invalidated, but its reward is diminished. The gravity of his sin may be such that it outstrips any reward for his fasting. [ Fataawa As – Siyaam ( Riyadh : Maktabt Al- Furqaan, n.d.)]
17. This is based upon the ruling of one group of scholars that whoever abandons the salaah is a kaafir, and thus, none of his deeds are accepted. The basis for this ruling is several hadeeths in which the prophet صلي الله عليه وسلم indicated that abandoning the prayer is disbelief, such as, “Between a man and shirk and kufr is only the abandonment of the salaah.” [ Muslim and Ahmad; Saheeh Al Jaami As sagheer, # 2848] Another group of scholars divides those who do not pray into categories, judging them according to their intention. An excellent discussion of the two opinions can be found in the book on the issue of Takfeer by Shaikh Ahmad Fareed [ Suffolk , U. K : Jam’iat Ihyaa’ Minhaaj Al- Sunnah, 1997]
18. Saheeh Al – Bukhaari (Arabic/English), vol.3, # 127. This statement is directed to men. As for the woman, the best place for her to pray is in her home. The prophet صلي الله عليه وسلم said, “Do not prevent your women (from going to) the masjids, but their houses are better for them.” [Ahmad, Abu Daawud, Al- Haakim saheeh. Saheeh al- Jaami As- Sagheer, # 7458]
19. Saheeh Al- Bukhaari (Arabic/ English), vol, 1. # 618, and Saheeh Muslim (English trans), # 1365
20. This was because of the gravity of their sin. Saheeh Al – Bukhaari (Arabic/ English), vol. 1, # 617. and Saheeh Muslim (English trans), # 1369.
21. Saheeh Al- Bukhaari (Arabic/English, vol, 8, # 82, and Saheeh Muslim (English trans), # 189 Also refer to The Bad Consequences of the Tongue by Shaykh Ahamad Zamzami ( Suffolk , U.K: Jam’iat Ihyaa’ Minhaaj al- Sunnah, 1995) and Gossip and its Adverse Effect on the Muslim Community by Husayn Al- Awayishah [ Bvirut: Ibn Hazm Publishing House, 1997]
22. Saheeh Al- Bukhaari (Arabic/ English), vol. 7, # 494 (B).
23. Saheeh Al- Bukhaari (Arabic/ English), vol, 3, # 146 , and saheeh Muslim (English trans.), #2412. The blessing in it is form obeying the prophet’s orders and following his example, as well as the physical blessing, which is nutrition for the body in order to have the strength to fast. [See Fataawa As- Siyaam, P 40]
24. Saheeh Muslim (English trans.) # 2413.
25. Saheeh al- Bukhaari (Arabic/ English), vol . 3,#178. and Saheeh Muslim (English trans), #1491.
26. Sunan Abee Daawud (English trans). #2350. Also reported by Al- Bayhaqi, Al- Haakim and others, and Daraqutni declared its isnaad (Chain of narrators) to be hasan (acceptable).
27. Saheeh Al- Bukhaari (Arabic/English), vol, 3, #157, and Saheeh Muslim (English trans), # 2457.
28. Saheeh Al- Bukhaari (Arabic/English), vol. 3, #172. This is regardiless of what time of day menses begins. This rule also applies to post-natal bleeding.
29. The prophet صلي الله عليه وسلم said “The stwaak is a means of cleansing the month and pleasing the Lord.” [ Saheeh al- Jaami, As- Sagheer # 3695]
30. Saheeh Al- Bukhaari (Arabic/English), vol. 1, # 345.
31. Saheeh Muslim (English trans), # 2611-2612; See Saheeh Al- Jaami As- Sagheer #1116.
32. Reported by Ahmed, At- Tirmithi, Ibn Maajah and Al- Haakim, saheeh [ Saheeh Al- jaami, #7865].
33. Saheeh Muslim (English trans), # 1641.
34. Saheeh Al- Bukhaari (Arabic/English), vol. 3, # 226, and Saheeh Muslim (English trans), # 1662.
35. Saheeh Al- Bukhaari (Arabic/English), vol, 3.# 227-229. See also Saheeh Muslim (English trans), # 1667.
36. Saheeh Al- Bukhari (Arabic/English), vol. 2, # 248 & vol. 3, #330, and Saheeh Muslim (English trans), # 1607.
37. This is part of a lengthy hadeeth recorded by At- Tirmithi.
38. Saheeh Al- Bukhaari (Arabic/English), vol. 6, # 545 & 579.
39. Saheeh Muslim (English trans), # 1745.
40. Saheeh Al- Bukhaari (Arabic/English), vol. 6, # 538, and Saheeh Muslim (English trans), # 1743.
41. At- Tirmithi and Al- Haakim, saheeh [ Saheeh Al- Jaami As- Sagheer, 6469]
42. Saheeh Muslim (English trans) # 1707.
43. The 255 th ayah of Soorat Al- Baqaraj (2).
44. Saheeh Al- Bakhaari (Arabic/English), vol. 6, #530.
45. The first edtion of this booklet said “the last ten ayahs,” but Shaykh Ibn ‘Uthaymeen confirmed that this was an error. The prophet صلي الله عليه وسلم said, “Whoever recited the last two verses of soorat Al- Baqarah at night, that will be sufficient for him.” [ Saheeh Al- Bukhaari (Arabic/English), vol. 6, # 530.]
46. Saheeh Al- Bukhaari (Arabic/English), vol, 6, #536-A.
47. i. e. if you need to make gust.
48. Saheeh Al- Bukhaari ( Arabic / English ), vol. 3 # 241 and Saheeh Muslim ( English Trans).# 2643-2644.
49. Saheeh Al- Bukhaari ( Arabic / English ), col.3, #241 and Saheeh Muslim ( English Trans) # 2643.
50. Saheeh Al- Bukhaari ( Arabic / English ), col.3, #241 and Saheeh Muslim ( English Trans)# 2636
51. Soorat Al- Qadar (97).
52. Saheeh Al- Bukhaari (Arabic/ English ), vol 1 # 34 & vol.3 # 231 and Saheeh Muslim (English trans.) # 1665.
53. Saheeh Al Bukhaari ( Arabic/ English ), Vol.3 # 234; See also vol.3, # 233-240.

From Abdurrahman.Org

The Wisdom Behind Fasting

Author: Imaam Muhammad Ibn Saalih Al-’Uthaimeen (Allah have mercy on him)
Source: Majaalis Shahr Ramadaan [pgs. 41-43] Abridged
Translator: Isma’eel Alarcon (al-manhaj.com – a now defunct site)

From the wisdom of fasting is that: It is an act of worship done for Allaah, in which the ‘abd (servant) draws closer to His Lord by abandoning the things that he loves and desires, such as food, drink and sexual intercourse. So because of this, the truthfulness of his Faith and the completeness of his servitude to Allaah become apparent, as well as his love for Allaah and his longing for what Allaah has prepared for him (of good). This is since the one who fasts does not abandon something that is beloved to him except for that which is greater to him than it (which is Allaah). When the believer knows that Allaah’s contentment lies in the fasting - which is abandoning those desires that he naturally loves - he will give his Lord’s contentment precedence over his desires. So he abandons his desires no matter how much he longs and yearns for them, because his delight and the tranquility of his soul lies in his abandoning all that for the sake of Allaah.

And from the wisdom behind fasting is that it is a means of attaining Taqwaa, as Allaah says: “O you who believe! Fasting is prescribed for you as it was prescribed for those before you, in order that you gain Taqwaa.” This is since a person who is fasting is commanded to do the obligatory duties and to avoid sinful acts. The Prophet (saws) said: “Whoever does not abandon false speech, acting upon that (false speech) and (acts of) ignorance (i.e. sins), then Allaah has no need of him abandoning his food and drink.” [Reported by Al-Bukhaaree] So when a person is fasting, every time he desires to do a sinful act, he will remember that he is fasting and thus withhold himself from that. This is why the Prophet (saws) ordered the person who is fasting, when cursed at and abused, to say: “I am fasting”, cautioning him (the reviler) that a person fasting is commanded to refrain from cursing and reviling, and reminding himself that he is fasting and cannot react with cursing.

And from the wisdom behind fasting is that the heart opens to contemplation and remembrance (of Allaah). This is since fulfilling one’s desires leads to heedlessness and perhaps the heart becomes hardened and blinded from the truth. This is why the Prophet (saws) advised us to eat and drink little, where he said: “The Son of Aadam does not fill a vessel worse than his stomach.” [Reported by Ahmad, An-Nasaa’ee and Ibn Maajah]

And in Saheeh Muslim, Handhala Al-Usaidee (raa), who was one of the scribes of Allaah’s Messenger, said to the Prophet (saws): “Handhala has become a hypocrite.” So Allaah’s Messenger (saws) said: “Why is that?” He said: “O Messenger of Allaah, when we are with you, you remind us of the Hellfire and Paradise, as if we see them with our own eyes. But when we depart from you, we meet our wives and our children and our homes and we forget much (of what we heard from you).” In the last part of the hadeeth, the Prophet (saws) said to him: “But O Handhala, there is a time for this and a time for that (three times).” Abu Sulaymaan Ad-Daraanee said: “Indeed, when the soul hungers and thirsts, the heart softens and becomes pure. And when it is fed, the heart becomes blinded.”

And from the wisdom behind fasting is that the person who has wealth is caused to realize the blessing of wealth that Allaah has bestowed on him, such that Allaah blessed him with food, drink and sexual intercourse. Many people are deprived of these things, so he should praise Allaah for these blessings and thank Him for granting him them. And he should remember his brother who is poor and who probably goes through the day starved and hungry. So he should be generous to him and give him charity so that he can clothe his barrenness and satisfy his hunger.

And from the wisdom behind fasting is that it trains one to curb the soul, and it gives one strength to withhold his soul by its bridle, such that one can govern it and lead it towards that which is good for it and what will make it prosper. This is because the soul commands one to do evil, except for those souls that my Lord has mercy on. So when a person undoes and lets go of his (soul’s) bridle, the soul lands him into many dangers. But when he controls it and curbs it, he is able to lead it to the highest of levels and the greatest of goals.

And from the wisdom of fasting is that the soul is broken down and restricted from having pride, to the point that it humbles itself to the truth and softens itself before the creation. This is because eating, drinking and having sexual intercourse with women - all of these things bring about insolence, arrogance, vanity and pride over people and over the truth. The soul preoccupies itself with trying to obtain these things because of its need for them. So when it obtains these things, the soul feels like it has conquered what it desired and so it falls into the happiness and proudness that is condemned. And this is a cause for its destruction. Only those whom Allaah protects are saved from this.

And from the wisdom behind fasting is that the passageways of blood (in the body) become narrow due to hunger and thirst, so therefore the passageways of the Devil in the human body also become narrower. This is since the Devil flows through the son of Adam like the flowing of blood, as is authentically recorded in the two Saheeh collections. So by fasting, the whisperings of the Devil are subdued and the strength of one’s desires and anger are subjugated. This is why the Prophet (saws) said: “O young men! Whoever amongst you can afford it, should get married, for it is the best means for lowering one’s gaze and the best way of keeping (one’s) private parts chaste. But whoever is not able to marry, then let him fast, for it has protection.”

And from the wisdom behind fasting are the health benefits that come as a result of it, which are attained by in-taking little food, allowing the digestive system to rest for a specified time, which lets excess wastes and excrements that are harmful to the body be discharged.

So how great and profound is the wisdom of Allaah, and how beneficial are His commandments to His creatures!

O Allaah, give us comprehension of Your Religion and allow us to understand the inner secrets of Your commandments. Rectify for us the affairs of our Religion and our worldly life. And forgive us and our parents and all the Muslims, by Your mercy, O Most Merciful. And may the peace and blessings of Allaah be on Muhammad (saws) and on his family and all his Companion

20 - Narrated `Aisha (may Allah be pleased with her), the wife of the Prophet (may peace be upon him) : While Allâh’s Messenger (may peace be upon him) was in I’tikaf (seclusion in the mosque) he used to put his head in the house (their house was right next to the Prophet’s mosque) so that I could comb and oil his hair. Whenever he was in I`tikâf he never used to enter the house except for an urgent need. (Bukhari)

عَنْ عَائِشَةَ رَضِيَ اللهُ عَنْهَا قَالَتْ: وَإِنْ كَانَ رَسُولُ اللهِ صلى الله عليه وسلم لَيُدْخِلُ عَلَيَّ رَأْسَهُ، وَهُوَ في المَسْجِدِ، فَأُرَجِّلهُ، وَكَانَ لاَ يَدْخُلُ الْبَيْتَ إِلاَّ لِحَاجَةٍ إِذَا كانَ مُعْتَكِفًا. )البخاري

19 - Narrated `Aisha (may Allah be pleased with her) the wife of the Prophet (may peace be upon him): The Prophet (may peace be upon him) used to practice I`tikâf (seclusion in the mosque) in the last ten days of Ramadân till he died and then his wives used to practise I`tikâf after him. (Al Bukhari)

عَنْ عَائِشَةَ رَضِيَ اللهُ عَنْهَا، زَوْجِ النَّبِيِّ صلى الله عليه وسلم: أَنَّ النَّبِيِّ صلى الله عليه وسلم كانَ يَعْتَكِفُ الْعَشْرَ الأَوَاخِرَ مِنْ رَمَضَانَ حَتَّى تَوَفَّاهُ اللهُ، ثُمَّ اعْتَكَفَ أَزْوَاجُهُ مِنْ بَعْدِهِ. )البخاري