Forty authentic hadiths related to Ramadan

Written by: Sheikh Jameel Alam Abdul Salam Salafi

Hadith Number: 1​

Prohibition and Wisdom of Fasting One or Two Days Before Ramadan​

عن أبي هريرة رضي الله عنه، عن النبي صلى الله عليه وسلم قال:((لا يتقدمن أحدكم رمضان بصوم يوم أو يومين، إلا أن يكون رجل كان يصوم صومه فليصم ذلك اليوم)) متفق عليه.

It is narrated from Sayyidina Abu Huraira (may Allah be pleased with him) that the Prophet (peace be upon him) said: None of you should fast one or two days before Ramadan, unless someone is accustomed to fasting on a specific day, in which case he may fast on that day.

Reference: (Sahih Bukhari: 1914, Sahih Muslim: 1082)

Explanation of the Hadith:​

Prohibition of fasting one or two days before Ramadan and its wisdom:

This hadith makes it clear that it is not correct to fast one or two days before Ramadan based on doubt as a way to welcome Ramadan. The Prophet ﷺ prohibited fasting just before Ramadan so that a distinction remains between obligatory fasts and unnecessary precautionary fasts. However, if a person is already accustomed to fasting on a specific day, such as regularly fasting on Mondays or Thursdays, and that day happens to fall one or two days before Ramadan, then there is no harm in observing such fasts.

The main reason for this prohibition is that nothing should be added to worship that is not part of it, but a fast that is being observed for a specific reason beforehand will not be included in the precautionary fasts for Ramadan, which is why it has been permitted.

The Correct Way to Welcome Ramadan:​

Ramadan is a very sacred and important month in Islam. The proper way to welcome it is to prepare ourselves physically, mentally, and spiritually. In light of Islamic teachings, Ramadan can be welcomed in the following ways:

Repentance and Reform:​

Before Ramadan, sincerely repent for your sins and make a firm intention to improve your life. This month is the best opportunity for the reform of the self and the purification of the soul.

Observance of Obligatory and Voluntary Prayers:​

Be consistent in performing the five daily prayers and develop the habit of performing Sunnah and Nafl prayers.

Make an effort to perform Tahajjud and Ishraq prayers. Frequently recite the Holy Quran and try to understand its meanings.

Incorporate the remembrance of Allah, glorification, praise, and prayers into your daily life.

Preparation for Fasting:​

Understand the wisdom and importance of fasting.

Adopt the Sunnahs of Suhoor and Iftar.

To acclimatize the body to fasting, observe Nafl fasts in the month of Sha'ban, especially on Mondays and Thursdays.

Planning for Zakat and Charity:​

The reward for good deeds is multiplied many times during Ramadan, so plan in advance to give Zakat and charity. Help the needy, spend generously on the poor, and invite them.

Making the Environment Ramadani:​

Highlight the importance of Ramadan in your home and family.

Tell the children about Ramadan, explain its virtues, and encourage them to fast.

Organize your schedule to spend your energy on worship and good deeds, cutting out TV, mobile, and frivolous activities.

The proper welcome of Ramadan is not just about fasting, but wholeheartedly accepting this month and striving to gain Allah's mercy and forgiveness.

Conclusion:​

① It is not correct to fast one or two days before Ramadan, unless it is part of a specific routine.

② This prohibition is to avoid doubt or addition to the obligatory fasts.

③ Preparation for Ramadan should be through repentance and seeking forgiveness, worship, recitation of the Holy Quran, and charity.

④ The true welcome of Ramadan is achieved by being fully engaged in the worship of Allah.

May Allah grant us the ability to prepare properly for Ramadan and to take full advantage of it. Ameen!

Hadith Number: 2​

Guidance on Observing Fasting by Sight of the Moon:​

عن أبي هريرة رضي الله عنه يقول : قال النبي صلى الله عليه وسلم، أو قال: قال أبو القاسم صلى الله عليه وسلم: (صوموا لرؤيته، وأفطروا لرؤيته، فإن غبي عليكم فأكملوا عدة شعبان ثلاثين)) متفق عليه.

It is narrated from Sayyidina Abu Hurairah (may Allah be pleased with him) that the Prophet ﷺ said, or he said that Abu al-Qasim ﷺ said: "Fast when you see the moon and break your fast when you see the moon. If the moon is not visible due to clouds, then complete thirty days of Sha'ban."

Reference: (Sahih Bukhari: 1909, Sahih Muslim: 1081)

Explanation of the Hadith:​

This hadith clearly indicates that the basis for starting and ending the fast is the sighting of the moon. When the new moon of Ramadan is sighted, begin fasting, and when the moon of Shawwal is sighted, celebrate Eid. If the moon is not visible due to bad weather or clouds, then one should count thirty days of Sha'ban and observe the fast of Ramadan.

This does not mean that it is necessary for every person to see the moon themselves, rather it is a collective responsibility (Fard Kifayah). That is, if a few credible people see the moon and confirm it, then actions will be taken accordingly. This principle is supported by other hadiths, where the Prophet ﷺ ordered the acceptance of credible testimony. This also indicates that Islam has instructed a systematic and authentic method for determining the start of Ramadan and Eid.

This hadith also clarifies that in Islam, the beginning of months and the determination of worship is based on sighting the moon, not merely on astronomical calculations (calculations of stars). The Sharia has made moon sighting the basis for fasting and celebrating Eid, as is also found in the hadith narrated by Sayyidina Abdullah bin Umar (may Allah be pleased with him):

لا تصوموا حتى تروا الهلال، ولا تفطروا حتى تروه، فإن غم عليكم فاقدروا له.

Do not fast until you see the moon, and do not stop fasting until you see the moon. If the moon is obscured, then complete the count.

Reference: (Sahih Bukhari: 1906, Sahih Muslim: 1081)

Some people have interpreted the phrase in the hadith ”فاقدروا له” "complete its count" to mean adopting astronomical calculations, but this interpretation is incorrect, as it is explicitly stated in the hadith of Abu Huraira (may Allah be pleased with him) that if the moon is not sighted, then thirty days of Sha'ban should be completed. This indicates that Islam has preferred direct moon sighting over calculations. Thus, it becomes clear from this hadith and other related evidence that the commencement of Ramadan and Eid cannot be based solely on astronomical calculations, but rather the Sharia has linked it to moon sighting. Therefore, Muslims should act on this basis and should observe fasting and celebrate Eid only upon sighting the moon.

According to Islamic Sharia, the people of each region will begin Ramadan and celebrate Eid based on the sighting of their local moon. It is not necessary to follow the moon sighted in distant areas. There is a difference between day and night in different parts of the world. When it is day in Mecca and Medina, it is night in some parts of America, so it is not necessary for all Muslims around the world to fast on the same day and celebrate Eid on the same day. In the hadith of Abu Kuraib, may Allah have mercy on him, it is mentioned that when he told Sayyidina Abdullah bin Abbas, may Allah be pleased with him, that he and most of the people of Syria had seen the moon on Friday and that Sayyidina Muawiya, may Allah be pleased with him, had also fasted accordingly, Ibn Abbas, may Allah be pleased with him, said:

((لكنا رأيناه ليلة السبت، فلا نزال نصوم حتى نكمل ثلاثين، أو نراه،هكذا أمرنا رسول الله صلى الله عليه وسلم))

We saw the moon on Saturday and we will fast accordingly, until we see the moon ourselves or thirty days of Sha'ban are completed. Then he said: The Messenger of Allah ﷺ commanded us in this way.

Reference: Sahih Muslim:1087

This hadith makes it clear that the determination of Ramadan and Eid will be based on local moon sighting, not on the moon sighted in a distant location. Therefore, each area will act according to its own moon and will adopt this easy and practical arrangement of Islam. Thus, it is not necessary for all Muslims around the world to fast on the same day and celebrate Eid on the same day.

Conclusion:​

① The beginning of Ramadan and Eid is based on moon sighting, not on astronomical calculations.

② If the moon is not visible due to clouds, then thirty days of Sha'ban will be completed.

③ Each area will start Ramadan and celebrate Eid according to its local moon sighting.

④ It is not necessary for there to be fasting and Eid on the same day worldwide.

⑤The arrangement of Islam is very easy and practical, which all Muslims can follow with convenience.

May Allah grant us the correct understanding of the Book and the Sunnah and give us the ability to live according to it. Ameen!

Hadith Number: 3​

Ramadan and Dhul-Hijjah: Complete months in terms of virtue and reward:​

عن أبي بكرة رضي الله عنه، عن النبي صلى الله عليه وسلم قال: ((شهران لا ينقصان، شهرا عيد: رمضان وذو الحجة)) متفق عليه.

It is narrated from Sayyidina Abu Bakrah (may Allah be pleased with him) that the Prophet (ﷺ) said: "Two months never decrease. The months of Eid: Ramadan and Dhul-Hijjah."

Reference: (Sahih Bukhari: 1912, Sahih Muslim: 1089)

Explanation of the Hadith:​

Statement of the importance of Ramadan and Dhul-Hijjah:
This Hadith highlights the significance of these two months. It is well-known that an Islamic lunar month can sometimes be 29 days and sometimes 30 days, but the religious and spiritual importance of Ramadan and Dhul-Hijjah always remains complete, whether their days are fewer or full.

This Hadith teaches us that the religious greatness of these months never diminishes, and the full reward for the acts of worship performed in them is granted, regardless of whether the days are fewer according to the lunar count.

Meaning of "not decreasing":​

The meaning of not decreasing does not imply that the days of these months will always be 30, but it means that their virtue and reward never diminish. Whether the month is 29 days or 30 days, the full reward for the acts of worship performed in these months is granted.

Characteristics of Ramadan and Dhul-Hijjah:​

Ramadan holds special significance due to fasting, the revelation of the Quran, and Laylat al-Qadr.

Dhul-Hijjah holds a special place due to Hajj, the Day of Arafah, and Eid al-Adha (sacrifice).

Reason for calling it the "Month of Eid":​

Ramadan is called the "Month of Eid" because Eid al-Fitr comes right after it ends.

Dhul-Hijjah is called the "Month of Eid" because it contains the day of Eid al-Adha. The Prophet Muhammad ﷺ himself clarified that these two months are Ramadan and Dhul-Hijjah.

Conclusion:​

① The religious status and greatness of Ramadan and Dhul-Hijjah always remain complete, whether the number of days is 29 or 30.

② The full reward for acts of worship performed in both of these months (fasting, night prayers, Hajj, sacrifice, etc.) is granted.

③Ramadan and Dhul-Hijjah are referred to as the "months of Eid," because two major Eids occur in these months.

④This hadith clarifies that the virtue of these months never diminishes in terms of Sharia.

⑤From this hadith, it is also understood that there are only two Eids in Islam, therefore celebrating any other day as Eid would be an innovation.

May Allah grant us the ability to fully benefit from these two months and bestow upon us the true joys of both Eids. Ameen!

Hadith Number: 4​

Special Blessings of Ramadan:​

عن أبي هريرة رضي الله عنه يقول: قال رسول الله صلى الله عليه وسلم: ((إذا دخل رمضان فتحت أبواب الجنة، وغلقت أبواب جهنم، وسلسلت الشياطين)) متفق عليه.

It is narrated from Sayyidina Abu Hurairah (may Allah be pleased with him) that the Messenger of Allah (ﷺ) said: When the month of Ramadan begins, the gates of Paradise are opened, the gates of Hell are closed, and the devils are chained.

Reference: (Sahih Bukhari: 3277/1899, Sahih Muslim: 1079)

Explanation of the Hadith:​

The gates of Paradise are opened:
This Hadith makes it clear that as soon as the month of Ramadan begins, the gates of Paradise are opened. This means that the mercy of Allah and the paths leading to Paradise are opened, and during this month, Allah grants His servants the ability to perform more good deeds. Moreover, worship during Ramadan increases the chances of entering Paradise.

In some narrations, the "gates of the heavens"

Reference: (See: Sahih Bukhari: 1899)

are mentioned, and in others, the "gates of mercy"

Reference: (See: Sahih Muslim: 1079)

are mentioned, and all of these refer to the same meaning, as Paradise is in the heavens and is a sign of Allah's mercy.

The gates of Hell are closed:​

In this month, the second action is that the doors of Hell are closed. This means that Allah Almighty provides special assistance to His servants in this month to protect them from sins. The closing of the doors of Hell may also indicate that the number of sins decreases in this month. The person who benefits from the blessings of Ramadan and avoids sins can attain salvation from Hell.

The devils are chained:​

Chaining means that shackles are placed on their hands so that they are unable to mislead humans. Similarly, the influence of the devils, their power to misguide people, and their activities become limited.

In another authentic narration, it is mentioned that "the rebellious devils" are chained.

Reference: (See: Sunan Tirmidhi: 682, Sunan Nasai: 2106, Sahih)

This means that the major and more dangerous devils are imprisoned while the smaller devils remain free.

All the statements made by the Prophet ﷺ are true, which he ﷺ said for the welfare of his Ummah, to encourage good deeds, and to warn against evil.

Why do people sin despite the devils being chained?​

People also commit sins during Ramadan, but the reason is not only the devils; rather, the self (human desires and greed), bad habits, addiction to old sins, bad friends, and a corrupt environment also lead to sins. However, despite this, the number of sins decreases in Ramadan compared to other months, and the inclination towards good deeds increases, because fasting instills self-control and piety in a person, which helps them avoid major whispers.

Lessons derived from this Hadith:​

This Hadith demonstrates Allah's immense mercy and compassion, as He bestows special mercy and forgiveness upon His servants during Ramadan.

In this month, Allah grants abundant rewards for good deeds and provides the opportunity to avoid evils.

In Ramadan, the devils are chained so that they cannot harm the worship of the fasting individuals, and thus they get the best opportunity for worship.

The existence of devils is real, and they have bodies that can be chained.

For the person who avoids sins and remains engaged in worship during Ramadan, the path to Paradise becomes easier.

In this month, a person should engage in as much worship as possible and take full advantage of its blessings, as the rewards for good deeds are multiplied many times over.

Conclusion:​

① Ramadan is a blessed month in which Allah bestows special grace and mercy upon His servants.

② In this month, it becomes easier to avoid sins and remain engaged in worship, as the influence of the devils weakens.

③ This hadith teaches us that we should take advantage of the blessings of Ramadan to fill our lives with good deeds and make a strong effort to avoid Hell.

May Allah grant us the ability to fully benefit from the blessings of Ramadan. Ameen!

Hadith Number: 5​

Exemption on the Day of Ashura and the Obligation of Ramadan Fasting:​

عن عائشة رضي الله عنها ، أن قريشا كانت تصوم يوم عاشوراء في الجاهلية، ثم أمر رسول الله صلى الله عليه وسلم بصيامه، حتى فرض رمضان، وقال رسول الله صلى الله عليه وسلم: ((من شاء فليصمه، ومن شاء أفطر)) متفق عليه.

It is narrated from Sayyida Aisha (may Allah be pleased with her) that the people of the Quraysh tribe used to fast on the Day of Ashura (10th of Muharram) during the time of ignorance. Then the Messenger of Allah (peace be upon him) also commanded this fast, but when the fasting of Ramadan was made obligatory, the Messenger of Allah (peace be upon him) said: Whoever wishes may fast on that day, and whoever wishes may not fast.

Reference: (Sahih Bukhari: 1893, Sahih Muslim: 1125)

Explanation of the Hadith:​

The Obligation of Ramadan Fasting:
This hadith clearly indicates that fasting in Ramadan is obligatory. Moreover, Allah has also commanded this in the Holy Quran, saying:

يَأَيُّهَا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ الصِّيَامُ كَمَا كُتِبَ عَلَى الَّذِينَ مِنْ قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُوْنَ.

O believers! Fasting has been prescribed for you as it was prescribed for those before you, so that you may attain piety.

Reference: [Al-Baqarah: 183

Fasting in Ramadan is one of the five pillars of Islam, as narrated by Sayyidina Abdullah bin Umar (may Allah be pleased with him), who said that the Messenger of Allah (peace be upon him) said:

((بني الإسلام على خمس: شهادة أن لا إله إلا الله، وأن محمدا رسول الله ، وإقام الصلاة، وإيتاء الزكاة، والحج، وصوم رمضان))

The foundation of Islam is based on five things: to bear witness that there is no deity worthy of worship except Allah and that Muhammad ﷺ is His Messenger, to establish prayer, to give zakat, to perform Hajj, and to fast during the month of Ramadan.

Reference: Sahih Bukhari:8, Sahih Muslim:16

The Meaning of Fasting (Sawm) and Its Obligation:​

In the Arabic language, "Sawm" or "Siyam" means to abstain and refrain.

In Islam, fasting was made obligatory in the month of Sha'ban in the year 2 AH.

In Islamic law, fasting is obligatory for every sane and adult Muslim man and woman. Fasting means to abstain from eating, drinking, sexual intercourse, and other things that break the fast from dawn until sunset with the intention of fasting.

A brief description of things that break the fast is as follows:

① Intentionally eating or drinking.

② Intentionally vomiting during the day in Ramadan.

③ Receiving nutritional injections through the veins.

④ Engaging in self-pleasure, i.e., masturbation during the day in Ramadan.

⑤ Intentionally intending to break the fast during Ramadan.

◈ In this case, making up the fast is necessary, and it is also essential to refrain from eating and drinking for the rest of the day.

⑥ Swallowing something that is not edible, such as a coin, stone, thread, etc.

⑦ Undergoing any type of dialysis and getting or applying a syringe.

◈ Swallowing something stuck between the teeth, when it is possible to spit it out.

⑧ Smoking cigarettes or any type of tobacco while fasting.

⑨ The onset of menstrual or postpartum bleeding.

◈ Women in this condition are not required to continue fasting for the rest of the day.

⑩ Ejaculating due to hugging, kissing, or touching one’s wife.

◈ In this case, only making up the fast is necessary, not expiation.

⑪ Intentionally engaging in marital relations during the day in Ramadan.

◈ In this case, both making up the fast and expiation are required. The expiation is:

1. To free a slave.
2. If that is not possible, to fast for sixty consecutive days.
3. And if that is also not possible, to feed sixty needy people.

⑫Eating and drinking despite doubt about sunset, then later finding out that the sun had not yet set.

Status of the Fast on Ashura (10th of Muharram):​

This hadith also indicates that initially, the fast of Ashura was obligatory, but when the fasts of Ramadan were made obligatory, the fast of Ashura became voluntary, meaning whoever wishes can observe it and whoever wishes can skip it.

Summary of the Matter:​

① The fasts of Ramadan are obligatory, while the fast of Ashura is voluntary.

② Fasting is not just about staying hungry and thirsty, but it is training in piety and self-control.

③ The main purpose of fasting is to obey Allah's command and to attain piety.

May Allah grant us the ability to complete the fasts of the month of Ramadan. Ameen!

Hadith Number: 6​

Intention is a Necessary Condition for Fasting:​

عن حفصة زوج النبي صلى الله عليه وسلم، أن رسول الله صلى الله عليه وسلم قال:((من لم يجمع الصيام قبل الفجر فلا صيام له)) رواه أبوداود، والترمذي، والنسائي، وابن ماجه.

It is narrated from the wife of the Prophet ﷺ, Hafsa رضي الله عنها, that the Messenger of Allah ﷺ said: Whoever does not make the intention to fast before the dawn breaks, his fast will not be valid.

Reference: (Sunan Abi Dawood:2454, Sunan Tirmidhi:730, Sunan Nasai: 2333, Sunan Ibn Majah: 1700; Sheikh Al-Albani, may Allah have mercy on him, has declared this hadith authentic.)

Explanation of the Hadith:​

Importance of Intention:
This hadith makes it clear that the fast will only be valid if the intention is made before Fajr, as stated in another famous hadith where the Prophet ﷺ said:

((إنما الأعمال بالنيات، وإنما لكل امرئ ما نوى ...))

Actions are judged by intentions, and each person will get what they intended...

Reference: (Sahih Bukhari:1, Sahih Muslim:1907)

Difference Between Obligatory and Voluntary Fasts:​

For the fasts of Ramadan, making the intention before Fajr is necessary for missed (Qadha) and vowed (Nazar) fasts.

However, for voluntary (Nafl) fasts, the intention can be made during the day, provided that nothing has been eaten or drunk. Ummul Mu'mineen Aisha (may Allah be pleased with her) narrates that one day the Prophet ﷺ came and asked: Do you have anything (to eat)? We replied no. He ﷺ then said: Then I am fasting.

Reference: (Sahih Muslim:1154)

Intention should be in the heart; it is not necessary to say it out loud:​

The meaning of intention is to firmly resolve in the heart, not to express words with the tongue. Saying the words of intention with the tongue is not established in Sharia.

Therefore, saying words like “ نويت الصوم “ (I intend to fast) or “أصوم غدا لك“ (I will fast for you tomorrow) is not correct according to Sharia, which some people have fabricated themselves.

The correct intention is for a person to decide in their heart that they will fast tomorrow.

It is necessary to make the intention for Ramadan fasts every night:​

It is necessary to make the intention for each day of Ramadan before Fajr every night.

It is not sufficient to make the intention only on the first day; rather, there should be a separate intention for each day. However, some scholars say that it is sufficient to make this intention at the beginning of the month for the fasts of Ramadan, that the fasts will be observed for the entire month.

Conclusion:​

① The intention for fasting is a necessary condition, which must be made before Fajr for the fasts of Ramadan, Qada, and Nadr.

② For Nafl fasts, the intention can also be made during the day, provided that nothing has been eaten or drunk.

③ The intention should be from the heart; it is not necessary to say it with the tongue.

④ The intention for each fast of Ramadan should be made separately.

May Allah grant us the ability to fast with the correct intention and to act upon Islamic teachings. Ameen!

Hadith Number: 7​

Special Favor for the Fasters:​

عن سهل بن سعد رضي الله عنه، قال: قال رسول الله صلى الله عليه وسلم: ((إن في الجنة بابا، يقال له: الريان، يدخل منه الصائمون يوم القيامة، لا يدخل منه أحد غيرهم، يقال: أين الصائمون؟ فيقومون لا يدخل منه أحد غيرهم، فإذا دخلوا أغلق فلم يدخل منه أحد)) متفق عليه.

It is narrated from Sayyidina Sahl bin Saad (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) said: There is a gate in Paradise called "Rayyan." On the Day of Resurrection, only those who fast will enter through this gate; no one else will enter through it. (On that day) it will be said: Where are the fasters? They will stand up, and no one else will enter through this gate. Once they have all entered, the gate will be closed, and no one else will be able to enter through it.

Reference: (Sahih Bukhari: 1896, Sahih Muslim: 1152)

Explanation of the Hadith:​

Special Honor for Fasters:
This Hadith makes it clear that a special rank and honor has been reserved in Paradise for those who fast. This status and reward will only be granted to those who fast for the sake of Allah in this world.

Characteristic of the "Rayyan" Gate:​

Rayyan means "quenched" or "one who satisfies thirst." This name indicates that those who remain hungry and thirsty for the sake of Allah will receive a type of quenching in Paradise that others will not attain.

Only those who fast will be called through this gate, and once they enter, the gate will be closed.

Importance of Obligatory and Voluntary Fasts:​

Those who observe obligatory fasts (the fasts of Ramadan) will be deserving of this special honor.

Those who observe voluntary fasts, such as the fasts on Mondays and Thursdays, the fasts of the white days, the fasts of Sha'ban, the fast of Ashura, and the fasts of the first nine days of Dhul-Hijjah will also be granted the privilege of entering through this gate.

Reward and Virtue of Fasting:​

Fasting is not just about staying hungry and thirsty, but it is a test of patience, piety (abstinence), and servitude to Allah.

The hardships that the fasting person endures in this world will be rewarded with the best recompense on the Day of Judgment.

Summary:​

① There is a special gate (Rayyan) in Paradise for those who fast.

② Only the fasters will enter through this gate, and once they have entered, it will be closed.

③ Fasting is a test of patience and piety, and its reward will be found in Paradise.

④ Both obligatory and voluntary fasters will be honored with entry through this special gate.

May Allah make us inhabitants of Paradise and grant us the honor of entering through the Rayyan gate. Ameen!

Hadith Number: 8​

The Status of Fasting and Its Great Reward:​

عن أبي هريرة رضي الله عنه، عن النبي صلى الله عليه وسلم قال: ((يقول الله عزوجل : الصوم لي، وأنا أجزي به، يدع شهوته وأكله وشربه من أجلي، والصوم جنة، وللصائم فرحتان: فرحة حين يفطر، وفرحة حين يلقى ربه، ولخلوف فم الصائم أطيب عند الله من ريح المسك)) متفق عليه

Narrated by Abu Huraira (may Allah be pleased with him) that the Prophet (peace be upon him) said: The Almighty Allah says: "Fasting is for Me, and I will reward it. He leaves his desires and food for My sake. Fasting is a shield. The fasting person has two joys: one at the time of breaking the fast and the other when he meets his Lord. And the smell from the mouth of a fasting person is more beloved to Allah than the fragrance of musk."

Reference: (Sahih Bukhari: 7492, Sahih Muslim: 1151, these words are from Sahih Bukhari.)

Explanation of the Hadith:​

The virtue of fasting and its reward:
"Fasting is for Me, and I will reward it." This means that the reward for fasting will be granted directly by Allah Almighty, and its reward will be very great, unparalleled, and limitless. In Islam, the rewards for all good deeds have been mentioned, but specifically regarding fasting, Allah Almighty has said: "I will reward it Myself." This is because the fasting person exercises patience for the sake of Allah.

The relationship between fasting and patience:​

All three types of patience are found in fasting:​

①Patience in worship: The fasting person controls their desires while obeying Allah's command.

②Patience in avoiding sins: The fasting person protects themselves from major sins, lies, backbiting, anger, and unlawful desires.

③Patience in hardships: They endure hunger, thirst, and weakness, especially in the hot season.

Since fasting encompasses all three types of patience, the fasting person will also receive a great reward for their patience. Allah Almighty has said about those who are patient:

إِنَّمَا يُوَفَّى ٱلصَّـٰبِرُونَ أَجْرَهُم بِغَيْرِ حِسَابٍۢ.

Indeed, the patient will be given their reward without account.

Reference: (Surah Az-Zumar:10)

Fasting is a shield:​

The meaning of "Fasting is a shield" is that fasting protects one from sins and the fire of Hell.

Human desires often lead them towards sins, but by fasting, they keep their desires in check and remain engaged in the worship of Allah.

The fire of Hell is surrounded by desires and carnal inclinations, but by fasting, a person gains control over them and remains safe from Hell.

Two Joys for the Fasting Person:​

This Hadith explains that the fasting person receives two special joys:
①The joy at the time of Iftar: When the fasting person breaks their fast, they experience a special joy and comfort, and they are happy that Allah has granted them the ability to complete the fast.

②The joy of meeting their Lord: When a person meets Allah in the Hereafter and sees the immense reward given to them for their fasting, they will experience unparalleled joy.

The joy experienced at the time of Iftar in this world is merely a glimpse of the true joy that will be received in the Hereafter.

The Special Status of the Smell from the Mouth of the Fasting Person:​

When a person fasts, the odor of their mouth changes due to being hungry and thirsty all day. Although this smell may be unpleasant to humans, it is more beloved and pure in the sight of Allah than the fragrance of musk.

The reason for this is that this smell is a sign of worship and obedience to Allah.

Conclusion:​

① Fasting is not just an act of worship but a symbol of great servitude and patience.

② Fasting is a means to protect a person from sins and safeguard them from Hell.

③ The one who fasts receives two great joys: one in this world and the other in the Hereafter.

④ As a sign of true servitude to Allah, the odor of the mouth of the fasting person is also highly beloved in the sight of Allah.

We pray to Allah that He grants us the ability to fast with patience and steadfastness and bestows upon us His pleasure and satisfaction. Ameen!

Hadith Number: 9​

Controlling Desires During Fasting:​

عن عائشة رضي الله عنها قالت : ((كان النبي صلى الله عليه وسلم يقبل ويباشر وهو صائم، وكان أملككم لإربه)) متفق عليه.

It is narrated from Ummul Mu'mineen Aisha (may Allah be pleased with her) that she said: The Prophet (peace be upon him) would kiss his wife while fasting and would touch her affectionately, and he was the one among you who had the most control over his desires.

Reference: (Sahih Bukhari:1927, Sahih Muslim:1106)

Explanation of the Hadith:​

Permission for affectionate behavior with the wife while fasting:
This hadith clarifies that during the days of Ramadan, a man can kiss his wife and touch her affectionately while fasting, provided that this act does not lead to sexual intercourse or ejaculation.

Meaning and implication of "Mubasharat":​

The term "Mubasharat" (meaning touching) mentioned in the hadith is not limited to kissing, but includes all affectionate physical acts that are not sexual intercourse. Therefore, if a person behaves affectionately with his wife but maintains control over his desires and there is no fear of ejaculation, then there is no legal harm in this.

The Prophet's (peace be upon him) strong control over his desires:​

It is also mentioned in the Hadith that the Prophet ﷺ had the greatest control over his desires. This means that he ﷺ could fully control his emotions and desires, which is why his affectionate behavior with his wife never caused a break in his fast.

Caution in Case of Lack of Control Over Desires:​

The strength of each person's will is not the same. If a person believes that he cannot control his desires and that kissing or touching will lead to sexual intercourse or there is a risk of ejaculation, then he should avoid it, because in Islam, the principle is that the ruling of means is subject to the objectives, meaning that anything that may lead to a prohibited act should also be avoided.

Conclusion:​

① Affectionate behavior between husband and wife is permissible during fasting in Ramadan or during voluntary fasts on regular days, as long as that behavior does not lead to sexual intercourse or ejaculation.

②For a person who has complete control over their desires and does not fear intercourse or ejaculation, there is no harm in it.

③A person who cannot control their desires and fears intercourse or ejaculation should avoid it.

④This indicates that Islam teaches a path of moderation and balance, taking into account human nature's weaknesses.

May Allah grant us the ability to live according to Islamic teachings with moderation and balance. Ameen!

Hadith Number: 10​

Permission to Eat and Drink Forgetfully While Fasting:​

عن أبي هريرة رضي الله عنه ، عن النبي صلى الله عليه وسلم قال: ((إذا نسي فأكل وشرب فليتم صومه؛ فإنما أطعمه الله وسقاه)) متفق عليه.

It is narrated from Sayyidina Abu Hurairah (may Allah be pleased with him) that the Prophet (peace be upon him) said: "If someone is fasting and forgetfully eats or drinks, they should complete their fast, for it is Allah who has fed and given them drink."

Reference: (Sahih Bukhari: 1933, Sahih Muslim: 1155)

Explanation of the Hadith:​

The Ease and Mercy of Islam:
This hadith shows that Islam is a religion of ease and mercy.

The Shariah takes into account human weaknesses and forgetfulness.

Allah Almighty does not place a responsibility on a person that is beyond their capacity.

Eating and drinking forgetfully does not break the fast:​

If a person eats or drinks something forgetfully, their fast will not be broken, because their intention was not to break the fast, but this act occurred out of ignorance and forgetfulness.

In Islam, the validity of worship is based on intention.

The mercy of Allah:​

The Prophet Muhammad (peace be upon him) attributed this incident to Allah Almighty, saying that Allah fed and gave him drink.

This means that it is a special mercy and favor from Allah that He has protected His servant from hunger and thirst.

Ruling on other actions done forgetfully:​

If a person, while fasting, forgetfully engages in any act that breaks the fast, for example:

• Accidentally swallowing water during a bath.
• Forgetfully taking medicine.
• Forgetfully having sexual relations with one's wife.
• Similarly, tasting something and unintentionally swallowing it, etc.

◈In all these cases, the fast will not be broken, but it must be completed.

Deliberate Eating and Drinking Ruling:​

If a person deliberately eats or drinks something, their fast will be broken.

They will be required to make up for that day's fast, meaning they will have to observe another fast after Ramadan, and they must also repent to Allah.

Permissible Actions for the Fasting Person:​

In addition, there are certain actions that are permissible for a fasting person, which are briefly outlined below:
① If a person becomes junub, meaning they have sexual intercourse with their wife, or a woman becomes pure from menstruation, they can delay taking a bath until the Fajr prayer.

② Rinsing the mouth and putting water in the nose, but not taking it too far inside.

③ A fasting person can take a bath and cool their body with cold water.

④ Tasting food when necessary, provided it is not swallowed.

⑤ Kissing the wife and engaging in physical closeness, provided the person controls themselves.

⑥ The discharge of madhi. (Madhi is the clear fluid that comes out from the private parts during sexual thoughts or kissing.)

⑦A woman experiencing the blood of istihada. (Istihada is the blood that comes outside the specified days of menstruation.)

⑧Applying perfume, smelling fragrance, and using incense or bakhoor.

◈Using miswak, toothpaste, and other dental care items, provided they are not intoxicating and do not enter the stomach.

⑨Applying kohl and surma.

⑩Using eye medicine (eye drops).

⑪Using ear medicine (ear drops).

◈All these actions are permissible while fasting and do not affect the fast.

Summary:​

①Eating or drinking forgetfully does not break the fast.

②This is a clear evidence of Allah's mercy and compassion.

③If the actions that break the fast are done unintentionally, they have no effect.

④Deliberately breaking the fast invalidates it, and making up for it becomes obligatory.

⑤It is essential for a fasting person to know the permissible actions.

May Allah grant us all the ability to understand Islamic teachings correctly and to act upon them in the right way. Ameen!

Hadith Number: 11​

Delay in Ghusl Janabah and Fasting:​

عن عائشة وأم سلمة رضي الله عنهما: ((أن رسول الله صلى الله عليه وسلم كان يدركه الفجر وهو جنب من أهله، ثم يغتسل ويصوم)) متفق عليه.

It is narrated from Sayyida Aisha and Sayyida Umm Salama (may Allah be pleased with them), who state: There were times when the Messenger of Allah (peace be upon him) was in a state of janabah (impurity) due to intimacy with his wives, and the time for Fajr prayer would arrive. After that, he would take a bath and observe the fast.

Reference: (Sahih Bukhari:1925, Sahih Muslim:1109)

Explanation of the Hadith:​

If Fajr occurs while in a state of janabah, the fast remains valid:
This hadith indicates that if a person has sexual intercourse at night and sleeps without performing the ghusl (ritual bath) and the time for Fajr prayer arrives, then their fast will be valid.

It is not necessary to perform ghusl before Fajr; rather, performing it after Fajr is also sufficient, as was the practice of the Prophet (peace be upon him).

The ruling is the same in Ramadan and outside Ramadan:​

Whether it is a fast in Ramadan or a voluntary (optional) fast on another day, this ruling applies equally to both.

This also proves that Islam has made fasting an easy and practicable act of worship.

Ruling on Intentionally Having Intercourse During the Day:​

If a person intentionally has intercourse with his wife during the day while fasting, his fast will be broken, and he will be required to perform a expiation (kafara), and it will also be necessary to make up for the fast of that day on which the intercourse occurred. Additionally, he should repent and seek forgiveness from Allah Almighty. The expiation is as follows:

1. To free a Muslim slave.
2. If he is unable to do so, then to fast for two consecutive months.
3. And if he is also unable to do that, then to feed sixty needy people.

◈However, if this act occurred at night and he did not perform ghusl until Fajr, then the fast remains valid, and he must complete it.

Method of Ghusl Janabah:​

It seems appropriate to also describe the method of Ghusl Janabah here:

The method of Ghusl (ritual purification) after Janabah (major impurity) is that first, the hands should be washed, then the private parts and the areas contaminated by Janabah should be washed, then perform Wudu (ablution) like for prayer, then run fingers through the hair and pour water over the head three times, until the water reaches the roots of the hair, then wash the entire body.

Reference: (See Sahih Bukhari:248, Sahih Muslim:316)

Summary:​

① If a person has sexual intercourse at night and sleeps without performing Ghusl, and is in a state of fasting at the time of Fajr, then their fast will be valid.

② Performing Ghusl after Fajr does not affect the fast.

③ If sexual intercourse is done during the day while in a state of fasting, then the fast will be broken and expiation will be necessary.

④ Islam is an easy and practical religion that takes into account the needs of humans.

May Allah grant us the ability to understand the rulings of Shariah correctly and to act upon them. Ameen!

Hadith Number:12​

The Virtue of Qiyam al-Layl in Ramadan:​

عن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه وسلم قال: ((من قام رمضان إيمانا واحتسابا غفر له ما تقدم من ذنبه)) متفق عليه.

It is narrated from Sayyidina Abu Huraira (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) said: Whoever stands in prayer during the nights of Ramadan with faith and the hope of reward, his previous sins will be forgiven.

Reference: (Sahih Bukhari: 37, Sahih Muslim: 759)

Explanation of the Hadith:​

The virtue of standing in prayer during the nights of Ramadan:
This hadith highlights the virtue of Taraweeh and other night prayers.

By praying during the nights of Ramadan with faith and the intention of reward, a person's previous sins are forgiven.

Meaning of “faith and the hope of reward”:​

This hadith mentions two conditions:

① Faith: A person should be certain that he is obeying Allah's command and his faith and belief should be correct.

② Hope for reward: He should not pray merely out of habit, but should worship with the hope of Allah's pleasure and reward.

Meaning of forgiveness of sins:​

It has been mentioned in a hadith that by standing in prayer during the nights of Ramadan, previous sins will be forgiven. According to the correct opinion of scholars, this refers to minor sins (saghirah), as major sins (kabair) are only forgiven through sincere repentance. Similarly, sins related to the rights of others are only forgiven when the rightful owner forgives.

However, with Allah's vast mercy and grace, it can also be hoped that major sins may be forgiven, as indicated by the context of the hadith.

Specialty of Tarawih:​

The Tarawih prayer performed during the nights of Ramadan is a prominent example of this hadith. This prayer is a Sunnah of the Prophet ﷺ and the entire Ummah practices it.

It is more virtuous to perform Tarawih in congregation in the mosque, but if someone prays alone, they can also attain this virtue.

Women can also perform the Tarawih prayer in congregation if suitable arrangements are made for them.

Summary:​

① By performing Tarawih and other acts of worship during the nights of Ramadan, sins are forgiven.

②This forgiveness is primarily for minor sins, while true repentance is necessary for major sins.

③The intention in fasting and prayer should solely be for the pleasure of Allah and for reward.

④Offering Tarawih prayers in Ramadan is the Sunnah of the Prophet ﷺ, and it should be observed throughout the month.

May Allah grant us the ability to worship during the nights of Ramadan and forgive our sins. Ameen!

Hadith Number: 13​

Night Prayer in Ramadan and the Practice of the Prophet ﷺ:​

عن عائشة رضي الله عنها ، قالت:((ما كان رسول الله صلى الله عليه وسلم يزيد في رمضان ولا في غيره على إحدى عشرة ركعة)) متفق عليه.

It is narrated from Sayyida Aisha (may Allah be pleased with her) that she states: The Messenger of Allah ﷺ did not pray more than eleven rak'ahs during Ramadan and on other days.

Reference: (Sahih Bukhari: 1147, Sahih Muslim: 738)

Explanation of the Hadith:​

Night Prayer in Ramadan and Other Months:​

This hadith clarifies that the method of the night prayer (Tahajjud and Tarawih) of the Messenger of Allah ﷺ was the same in Ramadan and other months, as Sayyida Aisha (may Allah be pleased with her) explicitly stated that he ﷺ generally prayed eleven rak'ahs, whether it was Ramadan or any other month.

The Quality of Night Prayer:​

In this hadith, Aisha (may Allah be pleased with her) described the quality of the Prophet's (peace be upon him) night prayer, saying: يصلي أربعا فلا تسأل عن حسنهن وطولهن، ثم يصلي أربعا فلا تسأل عن حسنهن وطولهن، ثم يصلي ثلاثا))

He (peace be upon him) would first pray four rak'ahs in such a way that do not ask about their beauty and length, then he would pray four rak'ahs in the same manner that do not ask about their beauty and length, then he would pray three rak'ahs.

From this, it is understood that he (peace be upon him) would pray four rak'ahs first, then perform three rak'ahs of Witr. This means that he (peace be upon him) would say the salam after every two rak'ahs, and then pray Witr at the end, as Aisha (may Allah be pleased with her) clarified in another hadith which is found in Sahih Muslim. She says:

((كان رسول الله صلى الله عليه وسلم يصلي فيما بين أن يفرغ من صلاة العشاء وهي التي يدعو الناس العتمة إلى الفجر إحدى عشرة ركعة، يسلم بين كل ركعتين، ويوتر بواحدة))

The Messenger of Allah (peace be upon him) would pray eleven rak'ahs from the time of Isha until Fajr, saying salam after every two rak'ahs and praying one rak'ah of Witr.

Reference: (Sahih Muslim:736)

And in another hadith, it is mentioned:

((صلاة الليل مثنى مثنى)) The night prayer is two rak'ahs each.

Reference: (Bukhari:990, Muslim:749)

◈This indicates that the night prayer of the Prophet (peace be upon him) was very beautiful and lengthy, with special attention given to recitation, bowing, and prostration, and it was longer compared to other prayers. This is the characteristic of Taraweeh and the night prayer.

And the Witr prayer:​

From the mentioned hadith, it appears that Witr was performed in three rakats with one salam.

However, according to another hadith of Aisha (may Allah be pleased with her), the method of performing Witr was that the Prophet (peace be upon him) would first pray two rakats and then give salam, and then perform one separate rakat.

Scholars have deemed both methods correct, but it is more appropriate to pray two rakats, give salam, and then pray one separate rakat.

The sleep of the Prophet (peace be upon him) and the awakening of the heart:​

At the end of this hadith, it is mentioned that when Sayyida Aisha (may Allah be pleased with her) asked the Prophet (peace be upon him): "Do you sleep before performing Witr?" He (peace be upon him) replied: ((يا عائشة! إن عيني تنامان ولا ينام قلبي)) "O Aisha! My eyes do sleep, but my heart does not sleep." This means that the sleep of the Prophet (peace be upon him) was not like that of ordinary humans; rather, his heart remained awake, and he was aware of revelations, etc.

Taraweeh Prayer and Our Responsibility:​

The Taraweeh prayer should not be performed merely with temporary enthusiasm, but should be carried out with care and consistency throughout Ramadan. The initial eagerness should remain until the end, and one should avoid laziness or negligence.

This prayer should be performed with tranquility, humility, and focus, and the Quran should be recited slowly and clearly, not so quickly that the words and meanings are not understood.

Organize your routines, avoid unnecessary distractions, encourage your family members, and make Taraweeh a purposeful act of worship with remembrance, supplication, and recitation of the Quran.

Summary:​

The Messenger of Allah (peace be upon him) generally performed Witr along with eleven rakats at night.

② The night prayer of the Prophet ﷺ was the same in Ramadan and other months.

③ The Prophet ﷺ would greet after every two rakats and would perform one rak'at of Witr at the end.

④ The night prayer of the Prophet ﷺ was very long and beautiful, in which recitation, bowing, and prostration were given special importance.

⑤ The sleep of the Prophet ﷺ was not like that of ordinary people; rather, his heart was always awake.

May Allah grant us the ability to perform the night prayer and Witr according to the Sunnah of the Prophet ﷺ. Ameen!

Hadith Number: 14​

The Purpose of Fasting: Protection of the Tongue and Actions:​

عن أبي هريرة رضي الله عنه ، قال : قال رسول الله صلى الله عليه وسلم:(من لم يدع قول الزور والعمل به، فليس لله حاجة في أن يدع طعامه وشرابه.) رواه البخاري.

It is narrated from Sayyidina Abu Hurairah (may Allah be pleased with him) that the Messenger of Allah ﷺ said: Whoever does not abandon false speech and acting upon it, then Allah has no need for him to leave his hunger and thirst, meaning there is no need for him to fast.

Reference: (Sahih Bukhari: 1903)

Explanation of the Hadith:​

The main purpose of fasting:

Fasting is not just about being hungry and thirsty; rather, its main purpose is to prevent a person from bad habits and major sins.

If a person continues to lie, use abusive language, deceive, gossip (backbite), and engage in other wrongdoings, then their fast merely becomes a ritual, and Allah does not care for such a fast.

The purpose of the admonitions and warnings mentioned in the Hadith is that a fasting person should protect themselves from all kinds of disobedience while fasting, so that they can become deserving of the complete and full reward of the fast.

This does not mean at all that they should start eating and drinking during Ramadan.

Emphasis on Avoiding Lies and Major Sins:​

In Islam, lying is a major sin. The Hadith mentions not only lying but also "acting upon it," meaning: engaging in false actions. (This includes deception, dishonesty, making false accusations, giving false testimony, etc.)

Making false promises and not fulfilling them.

Gossiping and backbiting.

Lying to harm someone.

Avoiding all of the aforementioned matters is the true essence of fasting.

The Reality of Fasting:​

This hadith also points out that the main purpose of fasting is the purification of both the body and the soul. If a person fasts but does not refrain from wrongdoings, he will not receive the full reward of fasting.

Allah has no concern for hunger and thirst:​

Allah does not need anyone's fast; rather, it is a test and a means of reform for humans. Fasting is meant to instill the quality of piety (taqwa) within us. Allah Almighty has said:

يَأَيُّهَا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ الصِّيَامُ كَمَا كُتِبَ عَلَى الَّذِينَ مِنْ قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُوْنَ.

O believers! Fasting has been prescribed for you, as it was prescribed for those before you, so that you may become pious.

Reference: (Surah Al-Baqarah:183)

Encouragement to avoid lies and bad habits:​

From this hadith, we learn that:

We should avoid lies, backbiting, false testimony, deceit, and all other bad deeds during fasting.

We should also refrain from anger, arguments, and disputes, as these also harm the spirituality of fasting.

Merely abstaining from food and drink is not fasting; rather, adopting good morals and practicing piety is the true essence of fasting.

Summary:​

① The purpose of fasting is not just to remain hungry and thirsty, but also to keep one's tongue and actions correct.

② Lies, deception, backbiting, and bad deeds can nullify the fast.

③ Fasting is meant to teach us the piety of Allah and good morals.

④ If a person does not abandon bad habits despite fasting, such a fast may be of no value in the sight of Allah.

May Allah grant us the ability to fast with a sincere heart and to avoid lies and bad habits. Ameen!

Hadith Number: 15​

The True Spirit of Fasting and Night Prayer:​

عن أبي هريرة رضي الله عنه قال: قال رسول الله صلى الله عليه وسلم: ((رب صائم حظه من صيامه الجوع والعطس، ورب قائم حظه من قيامه السهر)) أخرجه أحمد، واللفظ له، وابن ماجه، والنسائي في السنن الكبرى.

It is narrated from Sayyidina Abu Huraira (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) said: Many fasting individuals gain nothing from their fast except hunger and thirst, and many who stand in prayer at night gain nothing from their standing except wakefulness.

Reference: (Musnad Ahmad: 8856, Sunan Ibn Majah: 1690, Sunan al-Kubra: 8386, Sheikh Al-Albani (may Allah have mercy on him) has declared it Hasan Sahih.)

Explanation of the Hadith:​

The true purpose of fasting:

This hadith explains that merely being hungry and thirsty is not the essence of fasting. A person who does not refrain from lying, backbiting, bad words, and wrongful actions finds their fast to be equivalent to just enduring hunger and thirst.

The true purpose of fasting is to protect the self from vices and bad habits and to seek the pleasure of Allah. If a person fasts but does not safeguard their tongue, eyes, ears, and other limbs from sins, their fast remains incomplete.

The True Purpose of Night Worship (Qiyam al-Lail):​

This hadith also indicates that some people perform Tarawih prayers at night, but they only experience the discomfort of staying awake. This means that if worship is not accompanied by heartfelt remembrance of Allah and sincere intention, it becomes fruitless. Those who worship for show, out of habit, or for any wrongful purpose receive no reward for it. The worship of such people is not accepted by Allah.

Seeking Allah's Pleasure and Inner Reform:​

This hadith teaches us that the primary purpose of every act of worship should be to seek Allah's pleasure and to achieve inner reform. If a person worships merely to tire the body and to show off to others, they will receive no reward. Fasting and other acts of worship are beneficial only when they refine a person's character, correct their behavior, and bring them closer to Allah. In other words, worship should not be merely external; it should also involve sincere intention and purity of the soul. We need to refine our acts of worship not only externally but also internally so that they can bring us closer to Allah.

Conclusion:​

This hadith teaches us that the purpose of worship is not merely to endure physical hardship but to purify the soul and seek Allah's pleasure. If someone fasts but does not refrain from lying, backbiting, and bad deeds, then their fast becomes useless. Similarly, if someone prays at night but their intention is not correct, they only gain the fatigue of staying awake. Therefore, we should perform our worship with sincere intention and obedience to Allah so that it truly benefits us.

May Allah grant us the ability to fast and worship with sincere intention. Ameen!

Hadith Number: 16​

The Virtue of Performing Umrah in the Month of Ramadan:​

عن ابن عباس رضي الله عنهما، قال: لما رجع النبي صلى الله عليه وسلم من حجته قال لأم سنان الأنصارية:((فإذا كان رمضان اعتمري فيه؛ فإن عمرة في رمضان حجة)). متفق عليه.

Narrated by Sayyidina Abdullah bin Abbas (may Allah be pleased with him), he states: When the Prophet (ﷺ) returned from the Farewell Pilgrimage, he spoke to a woman from the Ansar named Umm Sinan, who had not performed Hajj with him. He said: When the month of Ramadan comes, you should perform Umrah, for Umrah performed in Ramadan is equivalent to Hajj.

Reference: Sahih Bukhari: 1782/1863, Sahih Muslim: 1256)

Explanation of the Hadith:​

The Importance of Performing Umrah in Ramadan:

This hadith describes the virtue and greatness of performing Umrah in Ramadan.

Ramadan is a blessed month in which the reward for every good deed is multiplied many times over.

The Prophet Muhammad ﷺ specifically instructed "Um Sinan (may Allah be pleased with her)" to perform Umrah in Ramadan, which highlights the virtue of performing Umrah in Ramadan and the significance of "Um Sinan (may Allah be pleased with her)" herself. However, this virtue of performing Umrah in Ramadan has also been mentioned in other hadiths, which is general for everyone, meaning this virtue is not exclusive to a specific female companion.

Hajj is a fundamental pillar of Islam, which is obligatory for wealthy Muslims to perform only once in their lifetime and is carried out in the month of Dhul-Hijjah, whereas Umrah can be performed in any month, and its great virtue has been mentioned in the hadiths. Performing Umrah in the month of Ramadan is not obligatory, but if Allah grants the ability, one should definitely perform Umrah in the month of Ramadan.

The Meaning of Performing Umrah in Ramadan Being Equal to Hajj:​

This hadith states that performing Umrah in Ramadan is equal to Hajj.

This does not mean that performing Umrah absolves one from the obligation of Hajj; rather, it means that Allah Almighty grants a reward for this act of worship that is as great as the reward for Hajj.

Therefore, performing Umrah in Ramadan does not exempt anyone from the obligation of Hajj.

Increase in Reward Based on Time and Place:​

In Islam, the reward for good deeds increases based on time and place.

The month of Ramadan is extremely blessed, and every good deed performed in Makkah is more rewarding compared to other places. Therefore, performing Umrah in Makkah during Ramadan is a significant act of goodness and a source of great reward.

Conclusion:​

① Performing Umrah in Ramadan is a highly rewarding act, but it cannot replace Hajj.

② Those who have the means should strive to perform Umrah in Ramadan.

③ Ramadan is the month of Allah's mercy, forgiveness, and an increase in good deeds, therefore we should spend this month in worship.

May Allah grant us the ability to worship as much as possible in Ramadan and to act upon this Hadith. Ameen!

Hadith Number: 17​

Exemption from Fasting While Traveling:​

عن جابر بن عبد الله رضي الله عنهما قال : كان رسول الله صلى الله عليه وسلم في سفر، فرأى زحاما ورجلا قد ظلل عليه ، فقال : ما هذا؟)) فقالوا: صائم. فقال:((ليس من البر الصوم في السفر)) متفق عليه.

Sayyidina Jabir bin Abdullah (may Allah be pleased with him) narrates: that the Messenger of Allah (peace be upon him) was on a journey when he saw a crowd, where a person was being shaded. He (peace be upon him) asked: What is this? The people replied: This is a fasting person. So he (peace be upon him) said: Fasting while traveling is not a good deed.

Reference: (Sahih Bukhari: 1946, Sahih Muslim: 1115)

Explanation of the Hadith:​

Conditions and exemptions for fasting while traveling:

This Hadith indicates that fasting during travel is not an obligatory act of worship, rather an exemption (concession) has been granted. Allah Almighty has stated in the Holy Quran:

أَيَّامًا مَّعْدُودَاتٍ فَمَنْ كَانَ مِنْكُمْ مَّرِيضًا أَوْ عَلَى سَفَرٍ فَعِدَّةٌ مِنْ أَيَّامٍ اخر...

A few counted days, then whoever among you is ill or on a journey, then he should complete the count on other days...

Reference: (Surah Al-Baqarah: 184)

Choosing the concession granted by Allah is also a good deed:​

Islam provides ease instead of putting us in hardship. If a person breaks their fast while traveling, they will have to make up for it later.

The option to break the fast is a facility granted by Allah, and choosing it is not a sin but rather a relief.

If the journey is easy, it is also permissible to fast:​

It is narrated from Sayyida Aisha (may Allah be pleased with her) that Hamza bin Amr al-Aslami (may Allah be pleased with him) asked the Messenger of Allah (peace be upon him) about fasting while traveling, and he (peace be upon him) said:

(إن شئت فصم وإن شئت فأفطر)

If you wish, you can fast, and if you wish, you can not fast.

Reference: (Sahih Bukhari:1943, Sahih Muslim:1121)

Both those who fast and those who do not fast are correct:​

It is narrated from Sayyidina Anas bin Malik (may Allah be pleased with him) that he said: We used to travel with the Prophet (peace be upon him). (Some people would fast and some would not), but the ones who fasted did not criticize those who did not fast, and those who did not fast did not criticize those who fasted.

Reference: (Sahih Bukhari:1947, Sahih Muslim:1118)

This hadith proves that it is permissible to either fast or not fast while traveling.

Summary:​

In Islam, it is allowed to fast or not fast during travel. If someone feels strong while traveling, they can fast, and if they feel weak, they should take advantage of the concession given by Allah and make up for it later.

May Allah grant us correct understanding and the ability to act upon Islamic teachings. Ameen!

Hadith Number: 18​

The Virtue of Hastening to Break the Fast:​

عن سهل بن سعد رضي الله عنه ، أن رسول الله صلى الله عليه وسلم قال: ((لا يزال الناس بخير ما عجلوا الفطر)) متفق عليه.

It is narrated from Sayyidina Sahl bin Saad Saidi (may Allah be pleased with him) that the Messenger of Allah (ﷺ) said: People will continue to be in goodness as long as they hasten to break their fast.

Reference: (Sahih Bukhari: 1957, Sahih Muslim: 1098)

Explanation of the Hadith:​

It is a Sunnah to break the fast immediately as soon as the sun sets:

This hadith indicates that as soon as the sun sets, one should break their fast.

Delaying the iftar without reason is a violation of the Sunnah.

The correct time for iftar is confirmed as soon as the sun sets, whether it is seen with the eyes or informed by a trustworthy person.

There is goodness in breaking the fast early:​

The "goodness" mentioned in the hadith refers to following the Sunnah and adhering to Islamic laws.

Delaying iftar without a valid excuse can be a sign of distancing from goodness.

Obedience to Allah's commands is the foundation of all goodness.

The fasting person remains hungry and thirsty all day, so breaking the fast immediately is a relief from Allah.

Breaking the fast early provides the body with immediate energy and brings freshness to worship.

Distinction from the People of the Book:​

The practice of Jews and Christians was to delay iftar.

The Prophet ﷺ declared breaking the fast early as a distinction between Muslims and the People of the Book.

Islam has instructed to avoid resembling the practices of the People of the Book.

Mistake of misguided sects:​

Some sects, such as the Shia, unnecessarily delay iftar, which is against authentic hadiths.

It was the habit of the Jews not to break their fast until the stars appeared.

This method in Islam is against the Sunnah of the Prophet ﷺ.

Dua at the time of Iftar:​

One should read “ بسم الله“ and after Iftar, one should recite this dua:

(( ذَهَبَ الظَّمَأُ، وَابْتَلَّتِ الْعُرُوقُ، وَثَبَتَ الْأَجْرُ إِنْ شَاءَ اللَّهُ))

The thirst has been quenched, the veins are moistened, and if Allah wills, the reward is established.

Reference: (Abu Dawood:2357 Hasan)

One should especially make abundant supplications at the time of Iftar, as the dua at the time of Iftar is not rejected.

Reference: (Sunan Ibn Majah:1753 Hasan)

Summary:​

Breaking the fast early is a Sunnah and a good deed. It is part of Islamic teachings that distinguishes us from the Jews and Christians. We should follow the Sunnah and break our fast as soon as the sun sets so that we remain in Allah's mercy and goodness.

May Allah grant us the ability to fast correctly and act according to the Sunnah. Ameen!

Hadith Number:19​

The Greatness of Laylat al-Qadr and the Reward for Fasting:​

عن أبي هريرة رضي الله عنه، عن النبي صلى الله عليه وسلم قال: ((من قام ليلة القدر إيمانا واحتسابا غفرله ما تقدم من ذنبه، ومن صام رمضان إيمانا واحتسابا غفرله ما تقدم من ذنبه.)) متفق عليه.

Narrated by Abu Huraira (may Allah be pleased with him) that the Prophet (peace be upon him) said: Whoever stands in prayer on the Night of Decree with faith and seeking reward, his previous sins will be forgiven, and whoever fasts in Ramadan with faith and seeking reward, his previous sins will also be forgiven.

Reference: (Sahih Bukhari:1901, Sahih Muslim:760)

Explanation of the Hadith:​

The Greatness of the Night of Decree:

The great benefit of worshiping on this blessed night is that the servant's previous sins are forgiven.

On this great night, Allah Almighty revealed the Holy Quran. The divine command is:

إِنَّا أَنزَلْنَهُ فِي لَيْلَةِ الْقَدْرِ

"Indeed, We sent it down on the Night of Decree."

Reference: (Surah Al-Qadr:1)

Worship on this night is better than a thousand months (more than eighty-three years) in terms of acceptance and closeness to Allah. Allah has said:

لَيْلَةُ الْقَدْرِ خَيْرٌ مِنْ أَلْفِ شَهْرٍ

The Night of Decree is better than a thousand months.

Reference: (Surah Al-Qadr:3)

The Recommended Supplication to be Recited on the Night of Decree:​

((اللَّهُمَّ إِنَّكَ عَفُوٌّ تُحِبُّ الْعَفْوَ فَاعْفُ عَنِّي))

O Allah! Indeed, You are Most Forgiving and love forgiveness, so forgive me as well.

Reference: (Sunan Tirmidhi:3513, Sunan Ibn Majah:3850)

On this night, angels and Gabriel (peace be upon him) descend from the heavens to the earth by the command of their Lord, and they bring with them the decrees and commands of Allah for the coming year,

as Allah has said:

تَنَزَّلُ الْمَلَائِكَةُ وَالرُّوحُ فِيهَا بِإِذْنِ رَبِّهِمْ مِنْ كُلِّ أَمْرٍ

In it, the angels and the Spirit (Gabriel, peace be upon him) descend by the command of their Lord concerning every matter.

Reference: (Surah Al-Qadr:4)

And on this night, every strong and decisive matter is decided, as Allah has said:

فِيهَا يُفْرَقُ كُلُّ أَمْرٍ حَكِيمٍ

On this night, every firm command is decreed.

Reference: (Surah Ad-Dukhan:4)

Identification of Laylat al-Qadr:​

Laylat al-Qadr occurs on one of the odd nights of the last ten days of Ramadan, namely the 29th, 27th, 25th, 23rd, or 21st night.

Therefore, to attain this great night, one should engage in maximum worship during the odd nights of the last ten days. It is narrated from the Mother of the Believers, Sayyida Aisha (may Allah be pleased with her), that the Messenger of Allah (peace be upon him) said: ((تحروا ليلة القدر في الوتر من العشر الأواخر من رمضان))

Seek Laylat al-Qadr in the odd nights of the last ten days of Ramadan.

Reference: (Sahih Bukhari:2017)

This night is entirely peace and filled with goodness and blessings from evening until dawn. The divine command is:

سَلَـٰمٌ هِىَ حَتَّىٰ مَطْلَعِ ٱلْفَجْرِ

That night is entirely peace until the emergence of dawn.

Reference: (Surah Al-Qadr:5)

The Virtue of Fasting in Ramadan:​

Whoever fasts the entire month of Ramadan with faith and the intention of reward, their previous sins are forgiven.

Fasting is not just about staying hungry and thirsty, but it is about protecting the heart, tongue, and body from sins.

Conditions of Faith and Reward:​

In this Hadith, two conditions are mentioned for the forgiveness of sins:

Faith: The servant should worship with the conviction that they are obeying Allah's command and their belief should be correct.

Intention for Reward: The worship should not be merely a habit or for show, but should be done with the hope of Allah's pleasure and reward.

Which Sins are Forgiven?:​

According to scholars, the forgiveness here refers to minor (small) sins.

For the forgiveness of major (big) sins, sincere repentance is necessary.

And sins related to the rights of others are not forgiven until the rightful owner forgives them.

Encouragement to Take Full Advantage of This Opportunity:​

The Night of Decree and the fasts of Ramadan are the greatest opportunities for the forgiveness of sins, therefore one should engage in prayer, recitation of the Quran, supplication, and repentance during these nights and should not waste these precious moments in trivial pursuits.

Principle of Acceptance of Deeds:​

This hadith also indicates that the fasts of Ramadan and all good deeds are accepted by Allah only when they are performed with pure intention solely for the pleasure of Allah Almighty.

Summary of the Matter:​

① Worship on the Night of Decree and the fasts of Ramadan are a means of forgiveness for past sins.

② This forgiveness is for minor sins, while true repentance is necessary for major sins.

③ To attain the Night of Decree, special arrangements for worship, etc., should be made during the odd nights of the last ten days.

④ The acts of worship in Ramadan should be performed with sincerity, faith, and the intention of reward, not with the intention of showing off.

May Allah grant us the Night of Decree and give us the ability to observe the fasts of Ramadan correctly. Ameen!

Hadith Number: 20​

Virtue of I'tikaf in Ramadan:​

عن أبي هريرة رضي الله عنه قال:((كان النبي صلى الله عليه وسلم يعتكف في كل رمضان عشرة أيام، فلما كان العام الذي قبض فيه اعتكف عشرين يوما))رواه البخاري

It is narrated from Sayyidina Abu Hurairah (may Allah be pleased with him) that the Prophet (peace be upon him) used to perform I'tikaf for ten days every Ramadan, but in the year he passed away, he performed I'tikaf for twenty days.

Reference: (Sahih Bukhari:2044)

Explanation of the Hadith:​

Meaning and Purpose of I'tikaf:

I'tikaf means to stay in the mosque for the worship of Allah and to completely turn away from the distractions of the world, focusing entirely on Allah.

It is an excellent means of spiritual purity and gaining closeness to Allah.

The Prophet's (peace be upon him) I'tikaf:​

This Hadith indicates that the Prophet (peace be upon him) used to perform I'tikaf during the last ten days of Ramadan every year, but in the year of his passing, he performed I'tikaf for twenty days, in order to engage in more worship and gain greater closeness to Allah.

I'tikaf in Search of Laylat al-Qadr:​

In the beginning, the Prophet ﷺ used to perform I'tikaf during the middle ten days of Ramadan, but when it was revealed that Laylat al-Qadr occurs in the odd nights of the last ten days, he ﷺ began to perform I'tikaf in the last ten days, as Abu Sa'id al-Khudri رضي الله عنه states: that the Messenger of Allah ﷺ used to perform I'tikaf during the middle ten days of Ramadan. One year he performed I'tikaf until the night of the twenty-first fast came (on which morning he was to exit I'tikaf), and he ﷺ said:

((من كان اعتكف معي،فليعتكف العشر الأواخر،وقد أريت هذه الليلة، ثم أنسيتها،وقد رأيتني أسجد في ماء وطين من صبيحتها، فالتمسوها في العشر الأواخر، والتمسوها في كل وتر))

Whoever has performed I'tikaf with me should also perform I'tikaf in the last ten days, for I was shown that night and then it was forgotten. I saw that I was prostrating on water and mud in the morning of that night. So seek it in the last ten nights and seek it in every odd night.

Reference: (Sahih Bukhari: 2027, Sahih Muslim: 1167)

The Prophet ﷺ performed I'tikaf for twenty days twice in his life:​

It is narrated from Sayyidina Anas bin Malik (may Allah be pleased with him) that the Prophet (peace be upon him) used to perform I'tikaf during the last ten days of Ramadan every year, but one year he did not perform I'tikaf, so the following year he performed I'tikaf for twenty days as a compensation.

Reference: (Sunan Tirmidhi: 803 Sahih)

◈ The hadith under study and this hadith prove that the Noble Prophet (peace be upon him) performed I'tikaf for twenty days twice. The reason for this is known from the hadith of Abu bin Ka'b (may Allah be pleased with him), in which he states that the Prophet (peace be upon him) used to perform I'tikaf during the last ten days of Ramadan every year, but one year he was on a journey, so the following year he performed I'tikaf for twenty days.

Reference: (Sahih Sunan Abu Dawood: 2463, Sunan Ibn Majah: 1770, Musnad Ahmad: 8435)

Thus, one year he performed I'tikaf for the days as a compensation, and in the other year, the year of the Prophet's (peace be upon him) passing, he also performed I'tikaf for twenty days.

◈The year in which you ﷺ performed I'tikaf for twenty days due to travel could be the third or ninth year of Hijrah, because the Battle of Badr took place in the second year of Hijrah during Ramadan, and the conquest of Makkah occurred in Ramadan 8 AH, and apart from these, you did not undertake any other journey in the month of Ramadan. However, the ninth year of Hijrah seems more plausible.

I'tikaf is Sunnah, not Fard:​

Performing I'tikaf is Sunnah, not Fard; however, if someone makes a vow and makes it obligatory upon themselves, then fulfilling it becomes mandatory.

In a Hadith from Sahih Bukhari, it is reported that Sayyidina Umar Farooq (may Allah be pleased with him) said: O Messenger of Allah! I had vowed to perform I'tikaf for one night in the Sacred Mosque during the time of ignorance. The Noble Prophet ﷺ said: Fulfill your vow.

Reference: (Sahih Bukhari:6697)

Some important etiquettes and issues of I'tikaf:​

①During the state of I'tikaf, it is not permissible to have sexual relations with one's wife, nor is kissing and hugging allowed; however, meeting and talking is permissible. Similarly, a wife can serve her husband, as it is established that some of the pure wives met and served the Messenger of Allah ﷺ in the mosque.

Reference: Sahih Bukhari:2030, 2031, 2035, Sahih Muslim:2175

②It is not permissible to leave the mosque during I'tikaf, except in cases of necessity and compulsion, such as caring for the sick or attending a funeral, which is also not allowed for the one in I'tikaf.

③If the person in I'tikaf has sexual relations with his wife or leaves the mosque without necessity, his I'tikaf will become invalid.

④From Allah's statement: (وَلَا تُبَـٰشِرُوهُنَّ وَأَنتُمْ عَـٰكِفُونَ فِى ٱلْمَسَـٰجِدِ) and do not have sexual relations with women while you are in I'tikaf in the mosques.

Reference: Al-Baqarah:187

The mentioned verse indicates that the mosque is a condition for I'tikaf; therefore, I'tikaf cannot be performed at home but must be in the mosque, whether for a man or a woman. The wives of the Prophet ﷺ also performed I'tikaf in the mosque.

Reference: Sahih Bukhari:2034, 2033

From the mentioned verse, it is also understood that I'tikaf can be performed in any mosque. As for the narration which states that: I'tikaf is not allowed except in three mosques, it is considered rejected by the scholars of Hadith. Therefore, Imam Bukhari, may Allah have mercy on him, established this chapter to indicate its non-establishment: (الإعتكاف في المساجد كلها) which discusses the permissibility of I'tikaf in all mosques.

⑤ For women’s I'tikaf, it is essential that there is a completely separate and secure arrangement in the mosque away from men to prevent any kind of mixing. Therefore, as long as there is no appropriate, secure, and separate arrangement in the mosque, women should not be allowed to perform I'tikaf in the mosque, nor should they insist on it.

Summary:​

① I'tikaf is the best means of worshiping Allah and achieving spiritual purity.

② The Prophet ﷺ used to perform I'tikaf during the last ten days of every Ramadan.

③ It is more virtuous to perform I'tikaf in the last ten days for the search of Laylat al-Qadr.

④ If someone is unable to perform I'tikaf due to travel or any excuse, they can make it up later.

⑤I'tikaf is a Sunnah, but it becomes obligatory in the case of making a vow.

May Allah grant us the ability to worship more during the days of Ramadan and grant us the opportunity for I'tikaf. Ameen!

Hadith Number: 21​

Blessings and Benefits of Suhoor:​

عن أنس رضي الله عنه، قال: قال رسول الله صلى الله عليه وسلم: ((تسحروا فإن في السحور بركة)) متفق عليه.

It is narrated from Sayyidina Anas bin Malik (may Allah be pleased with him) that the Messenger of Allah (ﷺ) said: "You should have Suhoor, for indeed there is a blessing in it."

Reference: (Sahih Bukhari: 1923, Sahih Muslim: 1095)

Explanation of the Hadith:​

The guidance of having Suhoor and its importance:

In this Hadith, the Prophet (ﷺ) has commanded to have Suhoor, and its wisdom is explained that there is a blessing (Allah's mercy and goodness) in it, which includes all benefits of this world and the Hereafter.

Having Suhoor is part of preparing for fasting and is an important aspect of Islamic teachings.

Blessings and Benefits of Suhoor:​

Having Suhoor provides physical strength and energy to keep the fast throughout the day, making it easier to endure hunger and thirst during the fast.

Fasting provides ease, therefore, a person who has Suhoor feels less weakness and hardship during the fast and does not face difficulty in fasting again.

Following the Messenger of Allah ﷺ and opposing the People of the Book brings reward, because the difference between the fasts of Muslims and the People of the Book (Jews and Christians) is having Suhoor. It is narrated from Sayyidina Amr ibn Aas رضي الله عنه that the Prophet ﷺ said:

((فصل ما بين صيامنا وصيام أهل الكتاب أكلة السحر))

The difference between our fasts and the fasts of the People of the Book is having Suhoor.

Reference: (Sahih Muslim:1096)

Jews and Christians eat at night and do not have Suhoor, while Muslims have Suhoor.

The Sunnah of Suhoor and its Benefits:​

Having Suhoor is a Sunnah, not obligatory, so if someone is unable to wake up for Suhoor, they can still fast, provided they went to sleep with the intention of fasting.

The time of Suhoor is very blessed and a time for the acceptance of prayers. Waking up at this time makes it easier to perform the Fajr prayer. A person can recite the Quran, give charity, and supplicate and seek forgiveness from Allah with humility and devotion.

Teaching of Delay and Moderation in Suhoor:​

The Prophet ﷺ instructed to have Suhoor close to Fajr, so that there is no fear of missing the prayer after going back to sleep.

When having Suhoor, if the call to prayer begins, according to the command of the Prophet ﷺ, one should not immediately stop eating and drinking, but should finish it before getting up.

Summary:​

In Islamic Sharia, having Suhoor is permissible and a Sunnah, and it is not merely an act of eating and drinking but also a beneficial worship in both spiritual and physical terms. It makes fasting easier, encourages worship, and distinguishes Muslims from the People of the Book. We should adopt the Sunnah of Suhoor so that we can benefit from its blessings.

May Allah grant us the ability to have Suhoor and to act upon Islamic teachings. Ameen!

Hadith Number: 22​

Prohibition of Continuous Fasting Except in Ramadan:​

عن عبد الله بن عمر رضي الله عنهما ، قال : نهى رسول الله صلى الله عليه وسلم عن الوصال. قالوا: إنك تواصل؟ قال: ((إني لست مثلكم، إني أطعم وأسقى)) متفق عليه. وفي رواية أبي سعيد الخدري رضي الله عنه: ((فأيكم إذا أراد أن يواصل فليواصل حتى السحر)) رواه البخاري.

Sayyidina Abdullah bin Umar (may Allah be pleased with him) narrates that the Messenger of Allah (peace be upon him) prohibited continuous fasting (Sawm Wasal). People said, "But you fast continuously?" The Prophet (peace be upon him) replied, "I am not like you; I am fed and given drink (by Allah)."

Reference: (Sahih Bukhari: 1962, Sahih Muslim: 1102)

And in the narration of Sayyidina Abu Sa'id Khudri (may Allah be pleased with him), it is mentioned: "Whoever among you wants to fast continuously should do so until the time of Suhoor."

Reference: (Sahih Bukhari: 1963)

Explanation of the Hadith:​

The prohibition of Sawm Wasal (continuous fasting without breaking the fast) and its reason:

Islam is an easy and merciful religion. It does not allow excessive hardship and extremism. Allah Almighty has not placed a burden on man beyond his capacity. That is why there is no action in Islam that is preferred if it causes excessive pain to the body. Allah has made fasting a balanced act of worship, not a means of torturing the body; for this reason, continuous fasting without iftar has been prohibited, as it can weaken the body, making it difficult to perform acts of worship and other responsibilities.

When a person feels tired and weak, they cannot focus on worship, and there may be a decrease in worship.

Where there is ease, actions can be sustained for a longer time.

Islam teaches balance, neither too strict nor too lenient.

The Companions' Enthusiasm and the Prophet's ﷺ Response:​

When the Companions of the Prophet (may Allah be pleased with them) saw that the Prophet (peace be upon him) was continuously fasting, they also wanted to do the same, but the Prophet (peace be upon him) informed them that they were not like him, rather Allah Almighty feeds and gives him drink, due to which he does not feel hunger or thirst.

If a person truly wishes to fast continuously and has the strength to do so, he is allowed to fast until Suhoor, and among the optional fasts, the best fast is the fast of Dawood, which means to fast one day and break the fast the next day. It is narrated from Sayyidina Abdullah bin Amr (may Allah be pleased with them) that the Messenger of Allah (peace be upon him) said to him: ((أحب الصيام إلى الله صيام داود، كان يصوم يوما ويفطر يوما)) The most beloved fast to Allah is the fast of Dawood (peace be upon him). He would fast one day and break the fast the next day.

Reference: (Sahih Bukhari: 3420, Sahih Muslim: 1159)

Summary:​

① This hadith indicates that Islam is a balanced religion that neither favors excessive strictness nor extreme leniency.

② In Islam, continuous fasting (Sawm al-Wisal) is prohibited.

Allah grant us the correct understanding and give us the ability to worship in accordance with Sharia. Ameen!

Hadith Number: 23​

Initial Rulings of Fasting and Great Concessions for the Fasters:​

عن البراء رضي الله عنه ، قال : " كان أصحاب محمد صلى الله عليه وسلم ، إذا كان الرجل صائما فحضر الإفطار فنام قبل أن يفطر ، لم يأكل ليلته ولا يومه حتى يمسي، وإن قيس بن صرمة الأنصاري كان صائما ، فلما حضر الإفطار أتى امرأته ، فقال لها : أعندك طعام ؟ قالت : لا ، ولكن أنطلق فأطلب لك ، وكان يومه يعمل فغلبته عيناه ، فجاءته امرأته ، فلما رأته ، قالت: خيبة لك ، فلما انتصف النهار غشي عليه ، فذكر ذلك للنبي صلى الله عليه وسلم ، فنزلت هذه الآية : أحل لكم ليلة الصيام الرفث إلى نسائكم سورة البقرة آية 187 ، ففرحوا بها فرحا شديدا ، ونزلت : وكلوا واشربوا حتى يتبين لكم الخيط الأبيض من الخيط الأسود سورة البقرة آية 187. رواه البخاري.

It is narrated from Sayyidina Bara' رضي اللہ عنہ, who states: The condition of the companions of Muhammad ﷺ was such that if a person was fasting and the time for iftar arrived, but he fell asleep before iftar, he would not be allowed to eat or drink anything until sunset the next day. One day, Sayyidina Qais bin Sirmah Ansari رضي اللہ عنہ was fasting. When the time for iftar came, he asked his wife: Do you have anything to eat? She said: No, but I will go and get something. Since he had been working in the fields all day, he became tired and fell asleep. When his wife returned and found him asleep, she said: This has become harmful for you! (Because now he could not eat until the next day.) The next day, when it was afternoon, he fainted due to severe weakness. When this matter reached the Prophet ﷺ, this verse was revealed: ((أُحِلَّ لَكُمْ لَيْلَةَ الصِّيَامِ الرَّفَثُ إِلَى نِسَائِكُمْ)) It has been made lawful for you to have sexual relations with your wives during the nights of fasting. Upon the revelation of this verse, the companions were very happy, and this verse was also revealed: ﴿وَكُلُوا وَاشْرَبُوا حَتَّى يَتَبَيَّنَ لَكُمُ الْخَيْطُ الْأَبْيَضُ مِنَ الْخَيْطِ الْأَسْوَدِ﴾ And eat and drink until the white thread of dawn becomes distinct from the black thread of night.

Reference: (Sahih Bukhari:1915)

Explanation of Hadith:​

Initial rulings of fasting in Islam:

In the early days of Islam, the ruling for fasting in Ramadan was that after breaking the fast, it was permissible to eat and drink and have relations with one's wife until the Isha prayer or until sleeping. If a person fell asleep before breaking the fast, they would not be allowed to eat or drink or have relations with their wife until sunset the next day.

This ruling sometimes became difficult for the Companions of the Prophet (may Allah be pleased with them), especially for laborers who worked hard throughout the day.

The incident of Sayyidina Qais bin Sirmah (may Allah be pleased with him):​

Sayyidina Qais bin Sirmah (may Allah be pleased with him) was very tired after working in the fields all day. At the time of iftar, his wife went to get food, and during that time, he fell asleep. Since according to the ruling, he could not eat anything until the next day, he fainted due to weakness when only half of the next day had passed.

The mercy of Allah and the new ruling:​

When this incident reached the Prophet ﷺ, Allah Almighty revealed a new command to make fasting easier.

Now Muslims were allowed to eat and drink and have relations with their wives until Fajr during the nights of Ramadan. This also indicated that one can fast in a state of janabah, as Allah permitted these matters until Fajr.

This new command became the basis for the current Islamic method of fasting.

Islam provided a command that is in perfect accordance with human nature.

After the new command was revealed, the Companions رضي اللہ عنہم were very happy, as fasting had now become easier.

Conclusion:​

In the early days of Islam, the rules of fasting were strict, but by Allah's mercy, a new command was revealed that made the fasts of Ramadan easier. Now Muslims can eat and drink until Fajr at night and have relations with their wives.

May Allah grant us the ability to understand the proper etiquette of fasting and to fully benefit from its blessings. Ameen!

Hadith Number:24​

Special Virtue of the Last Ten Days of Ramadan:​

عن عائشة رضي الله عنها ، قالت:((كان رسول الله صلى الله عليه وسلم إذا دخل العشر، أحيا الليل، وأيقظ أهله، وجد وشد المئزر)) متفق عليه، واللفظ لمسلم.

Sayyida Aisha (may Allah be pleased with her) narrates: When the last ten days of Ramadan would come, the Messenger of Allah (peace be upon him) would stay awake at night, wake his family, engage in worship, and tighten his belt.

Reference: (Sahih Bukhari: 2024, Sahih Muslim: 1174)

Explanation of the Hadith:​

The significance of the last ten days of Ramadan:

The last ten days of Ramadan are extremely important, as it is during these days that Laylat al-Qadr (the Night of Decree) occurs, in which worship is better than a thousand months of worship.

The Messenger of Allah (peace be upon him) would make special arrangements for worship during these days, spending the entire night in worship and waking his family as well.

What does “staying awake at night” mean?​

It means that he (peace be upon him) would remain engaged in prayer, supplication, remembrance, recitation of the Quran, and repentance throughout the night.

If someone cannot stay awake the entire night, they should at least perform Tarawih and recite the Quran for a while.

“Waking his family.” Encouraging the family to worship:​

This hadith teaches us the important lesson that we should also encourage our family members towards worship.

Ramadan is not just a month of individual worship, but it is also the best opportunity to turn the entire family towards Allah.

“Tightening the belt”. Complete immersion in worship:​

This phrase means that you ﷺ would engage in worship with full seriousness and focus, and during those days, you would stay away from your wives and devote yourself entirely to worship.

What should we do? But what is our condition:​

The last ten days of Ramadan should be spent in worship while avoiding sins. One should make it a habit to recite the Quran along with Taraweeh, make supplications, and seek forgiveness, and pray to Allah to attain Laylat al-Qadr.

One should also encourage their family members towards worship, so that the entire household is filled with goodness.

But our condition is such that we spend these precious days on unnecessary tasks in the name of shopping and preparing for Eid, and even on the Night of Decree, we only stay awake without worship.

The effort, seriousness, and attention in worship are not evident, which is required by the Sunnah of the Prophet; there is neither full focus nor special concern for it from family members.

Summary:​

① The last ten days of Ramadan are a time to completely turn away from the world and turn towards Allah.

② We should make the most of these days with worship, remembrance, recitation, Taraweeh, and supplication, and we should also include our family members in this goodness.

May Allah grant us the ability to act upon this Hadith and bless us with the blessings of the last ten days of Ramadan. Ameen!

Hadith Number: 25​

A Ramadan is an expiation for the sins between one Ramadan and the next:​

عن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه وسلم كان يقول: ((الصلوات الخمس، والجمعة إلى الجمعة، ورمضان إلى رمضان مكفرات ما بينهن إذا اجتنب الكبائر) رواه مسلم.

Abu Huraira (may Allah be pleased with him) reported that the Messenger of Allah (peace be upon him) used to say: The five prayers, from one Friday to the next Friday, and from one Ramadan to the next Ramadan, serve as an expiation for the sins that occur in between, provided that one avoids major sins.

Reference: (Sahih Muslim:233)

Explanation of the Hadith:​

Importance of the five daily prayers:

Allah Almighty has made it obligatory for us to perform five daily prayers so that they protect us from sins and serve as a means of forgiveness for the minor sins that may occur.

Just as we wash or clean ourselves several times a day to remove physical dirt, the five daily prayers purify the soul from the pollution of sins.

Special Virtue of Friday Prayer:​

The Friday prayer serves as an expiation for the sins of the entire week, provided that a person avoids major sins.

The Friday prayer is not just a mandatory act of worship but also a great opportunity to seek forgiveness for minor sins.

The Great Reward of Ramadan:​

Ramadan is the month in which Allah opens the doors of His mercy, and the worship in this month serves as a means to erase past sins.

This hadith clarifies that if a person spends Ramadan correctly, their previous minor sins are forgiven.

Difference Between Minor and Major Sins:​

This hadith stipulates that one must avoid major sins; only then can minor sins be forgiven.

Major sins refer to those sins for which there is a prescribed legal punishment in this world, or mention of punishment or Allah's displeasure in the Hereafter, or warnings have been given for committing them, or curses have been pronounced on those who commit them.

Minor Sins: For example, getting angry without reason, having minor disputes with someone, not guarding one's gaze, etc.

Major Sins: Such as associating partners with Allah, murder, theft, adultery, drinking alcohol, giving false testimony, disobeying parents, engaging in usury, and falsely accusing an innocent person.

Minor sins can be forgiven through prayer, Friday prayers, and Ramadan, but true repentance is necessary for major sins.

Conclusion:​

①This Hadith demonstrates Allah's immense mercy and forgiveness.

②Allah has granted us the heavenly means to erase sins through acts of worship like Friday prayers and Ramadan.

③We should consistently perform prayers, ensure the observance of Friday prayers, and fully benefit from the blessings of Ramadan.

④Avoid major sins and sincerely repent so that our Hereafter may be improved.

May Allah grant us the ability to act upon this Hadith and forgive our sins. Ameen!

Hadith Number: 26​

Protection of the Tongue and Avoidance of Futile Matters:​

Narrated by Abu Huraira (may Allah be pleased with him), that the Messenger of Allah (peace be upon him) said: "Fasting is a shield, and when one of you is fasting, he should not engage in obscene language or raise his voice. If someone insults him or fights with him, he should say: 'I am a person who is fasting.'" Agreed upon.

Abu Huraira (may Allah be pleased with him) reported that the Messenger of Allah (peace be upon him) said: "Fasting is a shield. So when any of you is fasting, let him not engage in foul language, nor raise his voice, nor quarrel. If someone insults him or tries to provoke him to fight, he should say: 'I am fasting.'

Reference: (Sahih Bukhari: 1894/1904, Sahih Muslim: 1151)

Explanation of the Hadith:​

The meaning of "Fasting is a shield":

The meaning of "Fasting is a shield" is that fasting serves as a protective shield for a person against evils.

It protects the fasting person from sins, instills the habit of doing good deeds, and becomes a means of protection from Allah's punishment.

Just as a shield protects from the enemy's blows, fasting keeps a person safe from Satan and his evils.

What is a complete fast?​

This hadith indicates that fasting is not merely abstaining from food and drink, but fasting is complete when a person avoids the following matters. For example:

Things that break the fast: Such as eating, drinking, sexual intercourse, and related matters.

Actions Against the Spirit of Fasting: Such as obscene talk, fighting, corruption, lying, cursing, and bad language.

How to Avoid Quarreling During Fasting:​

If someone insults you or provokes you to fight, do not engage in argument or quarrel, but calmly say: (I am fasting).

This statement makes the other person realize that fasting is not just about staying hungry and thirsty, but it is also about moral restraint and patience.

Etiquettes of Fasting:​

From this Hadith, several important etiquettes of fasting can be understood:

Avoiding obscene and frivolous talk.

Staying away from fights and unnecessary debates.

Exercising patience and tolerance in response to insults or aggression.

Demonstrating goodness in return for evil and showing forbearance and kindness.

Conclusion:​

① Fasting is a means of moral and spiritual training for a person.

② Fasting not only teaches control over physical desires but also protects the tongue, heart, and character.

May Allah grant us the ability to understand the reality of fasting and to act according to its etiquettes. Ameen!

Hadith Number:27​

For Those Who Undervalue Ramadan: Sharia and Eid:​

عن أبي هريرة رضي الله عنه قال: قال رسول الله صلى الله عليه وسلم: ((رغم أنف رجل دخل عليه رمضان، ثم انسلخ قبل أن يغفر له)) حسن صحيح رواه الترمذي، وأحمد في مسنده.

It is narrated from Sayyidina Abu Hurairah (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) said: "May the nose of that person be filled with dust (meaning he is in great loss) who experiences Ramadan, then it passes by him and he is not forgiven."

Reference: (Sunan Tirmidhi:3545, Musnad Ahmad:7451)(Hasan Sahih)

Explanation of the Hadith:​

Ramadan: The Month of Forgiveness:

The month of Ramadan is filled with Allah's mercy, grace, blessings, and forgiveness. It is a precious opportunity in which Allah grants His servants a golden chance to be freed from their sins. Whoever fails to attain forgiveness from Allah during this month is indeed at a great loss.

What Does "May His Nose Be Filled with Dust" Mean?​

This is an Arabic idiom used to express a person's humiliation, loss, and misfortune.

It means that whoever has received such a valuable opportunity as Ramadan and did not take advantage of it has indeed suffered a great loss.

People Who Waste Ramadan:​

Those who fast during Ramadan but do not refrain from sins.

Who, even in this holy month, stay away from prayer, recitation of the Holy Quran, supplications, and charity.

Who spend the nights of Ramadan in vain talk and useless activities instead of worship.

Whom Allah has given the opportunity for forgiveness in this month, but they could not find the ability to repent.

Those who spend most of their precious time on social media instead of engaging in remembrance and worship.

Nowadays, some TV channels broadcast programs under the name "Ramadan Special" that promote entertainment and unnecessary activities during this sacred month of worship, turning Ramadan into a month of entertainment instead of worship. These things lead to the wastage of precious time, so it is essential to avoid them.

The Right Way to Benefit from Ramadan:​

To fulfill the true rights of fasting. It is not just about being hungry and thirsty, but also about abandoning sins.

To adhere to the five daily prayers and to make arrangements for the recitation of the Quran.

To repent and seek forgiveness (prayer for forgiveness) as much as possible. Seeking forgiveness for sins and repentance is one of the best means to please Allah, and its basic conditions are as follows:

① The sin should be abandoned immediately.

② One should feel genuinely ashamed from the heart.

③ A firm intention should be made that one will not commit that sin again.

◈ And if the sin is related to violating the rights of another person, then the following additional condition applies:

④ The right should be returned and forgiveness should be sought from them.

To frequently pray to Allah to forgive our past sins and guide us on the path of righteousness.

To especially seek the Night of Decree (Laylat al-Qadr) during the last ten nights and keep oneself engaged in worship.

To the best of one's ability and capacity, to provide iftar to as many fasting individuals as possible, because providing iftar to a fasting person is a great virtue, meaning that the one who provides iftar will receive the same reward as the fasting person, as narrated by Sayyidina Zaid bin Khalid Al-Juhani (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) said:

((من فطر صائما كان له مثل أجره غير أنه لا ينقص من أجر الصائم)) Whoever provides iftar to a fasting person will receive a reward equal to theirs, but the reward of the fasting person will not be diminished.

Reference: Sunan Tirmidhi:807 Authentic, Sunan Ibn Majah:1746

Summary:​

Ramadan is a unique and rare opportunity that comes every year, but there is no guarantee in anyone's life that they will see the next Ramadan, so wasting this month in trivial matters and negligence is a great folly. We should sincerely repent during this month, seek forgiveness for our sins, and strive to increase our good deeds.

May Allah grant us the ability to fulfill the true rights of Ramadan and forgive us. Ameen!

Hadith Number:28​

Caution When Pouring Water in the Nose During Wudu:​

عن لقيط بن صبرة رضي الله عنه قال، قال رسول الله صلى الله عليه وسلم: ((أسبغ الوضوء وخلل بين الأصابع وبالغ في الاستنشاق ، إلا أن تكون صائما))رواه أبو داود وصححه الألباني.

It is narrated from Sayyidina Luqayt bin Sabrah (may Allah be pleased with him) that the Messenger of Allah (ﷺ) said: Perform wudu in a complete manner, and clean between your fingers (i.e., ensure water reaches well between them), and if you are not fasting, then pour water into your nose and clean it well.

Reference: (Sunan Abi Dawood:142 Authentic)

Explanation of the Hadith:​

،،اسباغ الوضوء،، Performing Wudu Properly:

Mandatory Completeness: To wash each part of the body correctly so that no part remains dry.

مستحب اسباغ: The parts that need to be washed should be given extra attention, for example, washing each part three times (although once is mandatory), or cleaning other areas in addition to the mandatory parts of Wudu.

It is essential to perform Wudu with special attention and care, because if any part of the Wudu members remains dry, the Wudu will not be valid.

Despite discomfort and difficulty, performing Wudu correctly in every season leads Allah Almighty to forgive the servant's sins and elevate their ranks.

Reference: See Sahih Muslim:251

Cleaning Between the Fingers:​

This means to wash the fingers of the hands and feet separately so that water reaches every place and complete purity is achieved, and if wearing a ring, it should be removed and washed properly.

،،استنشاق،، Pouring water into the nose:

This is an important part of Wudu, which provides internal cleanliness.

If one is fasting, one should avoid forcefully inhaling water through the nose, so that water does not accidentally go inside and break the fast.

Summary:​

This hadith clarifies the importance of cleanliness and purity in Islam, while also highlighting both the ease and caution of Sharia. It emphasizes the avoidance of excessive inhalation of water through the nose while fasting.

May Allah grant us the ability to understand and act upon the teachings of Islam. Ameen!

For the one who performs complete ablution and then recites the following Sunnah supplication, the eight gates of Paradise will be opened for him, and he will enter Paradise through whichever gate he wishes:

(( أَشْهَدُ أَنْ لَّا إِلَهَ إِلَّا اللهُ وَحْدَهُ لَا شَرِيكَ لَهُ وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ اللَّهُمَّ اجْعَلْنِي مِنَ التَّوَّابِينَ وَاجْعَلْنِي مِنَ الْمُتَطَهِّرِينَ ))

Reference: See Sahih Muslim: 234, Sunan Tirmidhi: 55, the narration with the addition in Tirmidhi has been deemed weak due to disturbance and interruption, but Sheikh Al-Albani, may Allah have mercy on him, and others have considered this addition authentic based on evidence. See: Irwa al-Ghalil: 135/1 Hadith number: 96, Hidayat al-Rawat: 180/1

Hadith Number: 29​

Exemption for the Elderly and Sick in Ramadan:​

عن ابن عباس رضي الله عنهما ، قال : ((رخص للشيخ الكبير أن يفطر، ويطعم عن كل يوم مسكينا، ولا قضاء عليه)) رواه الدارقطني واللفظ له، وأصله في صحيح البخاري

It is narrated from Abdullah bin Abbas (may Allah be pleased with them) that he said: An elderly person has been given the concession to break the fast and feed a poor person (needy) for each day instead, and there is no need for him to make up the fast later.

Reference: (This has been narrated by Dar Qutni in his Sunan (2380) with the same words, while its original source is found in Sahih Bukhari (Hadith number: 4505).)

Explanation of the Hadith:​

The principle of ease and concession in Islam:

Islam is a religion of ease, which takes into account the capabilities and circumstances of people.

Fasting is an important pillar of Islam, but if it becomes difficult for someone to observe it, then a concession has been granted in Sharia.

This hadith indicates that an elderly person (who does not have the strength to fast) can break the fast.

This ruling also includes a terminally ill person, as Allah has stated in the Quran:

((... وَمَنْ كَانَ مَرِيضًا أَوْ عَلَى سَفَرٍ فَعِدَّةٌ مِنْ أَيَّامٍ أُخَرَ يُرِيدُ اللَّهُ بِكُمُ الْيُسْرَ وَلَا يُرِيدُ بِكُمُ الْعُسْرَ ...))

"And whoever is ill or on a journey, then (he should make up) the same number of other days. Allah wants ease for you and does not want hardship for you."

Reference: (Al-Baqarah: 185)

If the sick and the traveler have the strength to fast, then it is better for them to fast, as Allah Almighty has said:

((... وَأَنْ تَصُومُوا خَيْرٌ لَّكُمْ إِنْ كُنتُمْ تَعْلَمُونَ.))

"And your fasting is better for you if you only knew."

Reference: (Al-Baqarah: 184)

However, if someone has a minor illness that does not affect fasting, such as mild fatigue, headache, toothache, etc., then it is not permissible for them to skip fasting.

Fidya for those unable to fast:​

An elderly person (who is extremely weak and unable to fast) may skip fasting.

A terminally ill person, who has no hope of recovery, may also skip fasting.

But in return, for every missed fast, they must feed a poor person, meaning they must give fidya, as Allah Almighty has stated in the Quran:

... وَعَلَى الَّذِينَ يُطِيقُونَهُ فِدْيَةٌ طَعَامُ مِسْكِين .... "And for those who are able to fast with hardship, a ransom (fidya) is feeding a poor person."

Reference: (Al-Baqarah: 184)

And for more goodness, one can feed more than one poor person. Allah further states: .. فَمَنْ تَطَوَّعَ خَيْرًا فَهُوَ خَيْرٌ لَهُ ...

So whoever does good willingly, it is better for him.

Reference: (Al-Baqarah:184)

Ruling on Qada (making up missed fasts):​

Those who have hope of recovery (like those with temporary illness) must make up the missed fasts after Ramadan.

However, those who are unable to fast permanently (like the very old or chronically ill) are not required to make up the fasts, but they must give fidya (compensation).

A traveler must also make up the fasts they missed.

Ruling for pregnant and nursing women:​

If a pregnant or nursing woman fears that fasting will adversely affect her or her child's health, she may skip the fast. In Sharia, a pregnant and nursing woman is considered similar to a sick person whose recovery is not possible, as stated by Sayyidina Abdullah ibn Abbas (may Allah be pleased with him):

الحامل والمرضع تفطر ولا تقضي

The pregnant and nursing woman will break her fast and will not make it up.

Reference: Sahih Sunan al-Daraqutni: 198/3 No. 2385, Sunan Abu Dawood: 2318, Irwa al-Ghalil: 913)

Sayyidina Abdullah bin Umar (may Allah be pleased with him) said to his pregnant wife when she asked him:

أفطري وأطعمي عن كل يوم مسكينا ولا تقضي

You should break your fast and feed a poor person for each day, and (later) do not make up for it

Reference: (Sahih Sunan al-Daraqutni: 3/198 No. 2388)

Some scholars say that she will only break her fast and make it up later; however, women who are unable to make up for it can only give fidya.

Sayyidina Anas bin Malik al-Kaabi (may Allah be pleased with him) narrated that the Prophet ﷺ said:

((إن الله تعالى وضع عن المسافر الصوم وشطر الصلاة، وعن الحامل أو المرضع الصوم))

Allah has exempted the traveler from fasting and half of the prayer, and He has also exempted the pregnant and nursing women from fasting.

Reference: (Hasan Sahih Sunan al-Tirmidhi: 715, Sunan Abu Dawood: 2408, Sunan al-Nasa'i: 2317, Sunan Ibn Majah: 1667)

In this hadith, the Prophet ﷺ has placed pregnant and nursing women in the same ruling as travelers. A traveler only has to make up for the fast, not expiation, because this is a legal excuse.

Among the two mentioned positions, the first position is closer to the nature, temperament of Sharia, and Sunnah. This is also the fatwa of Abdullah ibn Umar and Abdullah ibn Abbas among the companions, and there is no authentic narration proving the opposition of any companion of the Prophet (may Allah be pleased with them).

Summary:​

① Islam takes into account the circumstances of every individual and does not aim to put anyone in hardship.

② An extremely old and terminally ill person can give fidya (compensation).

③ A traveler and someone temporarily ill will make up the fast later.

④ There is also a special concession for pregnant and nursing women.

⑤ Fasting is obligatory only for those who have the strength to do so; therefore, those for whom fasting is not possible have been granted concession by Sharia.

May Allah grant us the correct understanding of Islamic teachings and the ability to act upon them. Ameen!

Hadith Number:30​

The Obligation and Amount of Sadaqat al-Fitr:​

عن ابن عمر رضي الله عنهما ، قال : فرض رسول الله صلى الله عليه وسلم زكاة الفطر صاعا من تمر أو صاعا من شعير على العبد والحر، والذكر والأنثى، والصغير والكبير من المسلمين، وأمر بها أن تؤدى قبل خروج الناس إلى الصلاة)) متفق عليه، والسياق للبخاري.

It is narrated from Sayyidina Abdullah bin Umar (may Allah be pleased with him) that he said: The Messenger of Allah (peace be upon him) made Zakat al-Fitr obligatory upon every free and slave, male and female, young and old Muslim, one sa' of dates or barley, and he commanded that it be paid before the people go out for the Eid prayer.

Reference: (Sahih Bukhari: 1503, Sahih Muslim: 984)

Explanation of the Hadith:​

The obligation of Zakat al-Fitr / Sadaqat al-Fitr:

The Messenger of Allah (peace be upon him) has made it obligatory for every Muslim, whether a child or an adult, male or female, free or slave, to pay one sa' of Sadaqat al-Fitr.

This is obligatory for those who have food in excess of their basic needs, equivalent to one sa'.

One sa' is approximately between two and a half to three kilograms according to current measurements.

The purpose of this is that the well-off members of society help those in need and establish an atmosphere of mutual compassion.

The head of the household will pay this charity on behalf of all the members of the household, and if there is a slave or servant in the house, the owner will also pay Zakat al-Fitr on their behalf.

If a child is still in the mother's womb, it is not obligatory to give Zakat al-Fitr on their behalf; however, if it is given, it is a recommended act.

The correct time to pay Zakat al-Fitr:​

Zakat al-Fitr should be paid before the Eid prayer.

If it is given after the Eid prayer, it will no longer be considered Zakat al-Fitr but will be counted as regular charity.

It is necessary to give food items:​

Zakat al-Fitr can be given in the form of food items that people generally consume, regardless of their prices.

The Hadith specifically mentions wheat, barley, dates, raisins, and cheese, as these were the common foods of that time.

Zakat al-Fitr can also be paid with the food items that are prevalent in accordance with the time and region.

Giving money instead of food items:​

According to the majority of scholars, Zakat al-Fitr should be given in the form of food items.

Giving money is not considered sufficient or acceptable for Zakat al-Fitr, as its purpose is to provide food and drink for the poor on the day of Eid.

Summary:​

Zakat al-Fitr is an important obligatory charity that is required from every capable Muslim. Its purpose is to compensate for the shortcomings of the fasting person and to assist the poor and needy in society, so that they can also partake in the joys of Eid. It is essential to pay it before the Eid prayer to ensure its proper benefit.

May Allah grant us the ability to pay Zakat al-Fitr correctly. Ameen!

Hadith Number: 31​

Purpose of Zakat al-Fitr and Time of Payment:​

عن ابن عباس رضي الله عنهما ، قال : فرض رسول الله صلى الله عليه وسلم زكاة الفطر طهرة للصائم من اللغو والرفث وطعمة للمساكين، من أداها قبل الصلاة فهي زكاة مقبولة، ومن أداها بعد الصلاة فهي صدقة من الصدقات)) حسن رواه أبوداود، وابن ماجة.

It is narrated from Sayyidina Abdullah bin Abbas (may Allah be pleased with him) that he said: The Messenger of Allah (peace be upon him) made Zakat al-Fitr obligatory so that it serves as a means of purification (taharah) for the fasting person from the trivial and undesirable matters that occur during Ramadan, and to provide food for the poor and needy. Whoever pays it before the Eid prayer, it is a completely accepted Zakat, and whoever pays it after the prayer, it will be counted as one of the general charities.

Reference: (Sunan Abu Dawood: 1609 Hasan, Sunan Ibn Majah: 1827)

Explanation of the Hadith:​

Zakat al-Fitr is a means of purification and goodwill:

This hadith explains the obligation of Zakat al-Fitr and its objectives.

The Messenger of Allah (peace be upon him) declared it a means of purification for the fasting person, so that they can be cleansed from the minor slips and undesirable matters that occur during Ramadan.

It serves as a means of food for the poor and needy, so that they too can partake in the joys of Eid.

The correct time to pay Zakat al-Fitr:​

It is obligatory to give it before the Eid prayer; if it is given in this manner, it is fully accepted and complete reward is obtained.

If given after the Eid prayer, it is no longer considered Zakat al-Fitr but is counted as general charity, meaning the Fitr charity is not fulfilled.

The Hadith makes it clear that the one who delays is deprived of its purpose due to not giving it at the correct time.

When can Zakat al-Fitr be given?​

The best time to give Zakat al-Fitr is before the Eid prayer.

However, it can also be given one or two days before Eid, as the Companions of the Prophet (may Allah be pleased with them) used to do.

Reference: (See: Sahih Bukhari:1511)

Caution in the distribution of Zakat al-Fitr:​

Sadaqat al-Fitr should only be given to deserving Muslims, as it is a form of worship like Zakat, which has a specific purpose. It is not correct to give it to non-Muslims or to any random individuals and professional beggars; therefore, it is essential to ensure it reaches the rightful recipients.

Conclusion:​

①Zakat al-Fitr is obligatory to be paid by each individual at the designated time.

②It should be given before the Eid prayer so that the true purpose of the purity of fasting and helping the poor can be fulfilled.

May Allah grant us the ability to pay Zakat al-Fitr at the right time. Ameen!

Hadith Number: 32​

The Virtue of Giving Charity in Ramadan:​

عن ابن عباس رضي الله عنهما قال: ((كان النبي صلى الله عليه وسلم أجود الناس بالخير، وكان أجود ما يكون في رمضان حين يلقاه جبريل، وكان جبريل عليه السلام يلقاه كل ليلة في رمضان حتى ينسلخ، يعرض عليه النبي صلى الله عليه وسلم القرآن، فإذا لقيه جبريل عليه السلام كان أجود بالخير من الريح المرسلة)) متفق عليه.

It is narrated from Sayyidina Abdullah bin Abbas (may Allah be pleased with him) that he said: The Prophet (peace be upon him) was the most generous of people, especially in the month of Ramadan, when Gabriel would meet him, his generosity would increase. Gabriel (peace be upon him) would meet him every night of Ramadan until Ramadan would end, and the Prophet (peace be upon him) would recite the Quran in front of him. When Gabriel (peace be upon him) would meet him, he would become faster in giving charity than a swift wind.

Reference: (Sahih Bukhari: 1902, Sahih Muslim: 2308)

Explanation of the Hadith:​

The Generosity of the Prophet (peace be upon him):

The Messenger of Allah (peace be upon him) was inherently very generous.

Your generosity especially increases in Ramadan, as this month is for goodness and virtue.

In Ramadan, Allah bestows special mercy upon His servants, so those who are able should help others.

Gabriel (peace be upon him) and the Recitation of the Holy Quran:​

Every night of Ramadan, Gabriel (peace be upon him) would come to the Prophet Muhammad (peace be upon him) and recite the Holy Quran with him.

This was a means of memorizing the Quran and preserving it in the heart.

The reward for reciting the Quran and repeating it increases, and knowledge becomes stronger.

Promptness in Goodness and Charity:​

The Prophet (peace be upon him) would become faster in giving charity than a swift wind.

This means he would immediately and without delay help those in need.

This action teaches us that we should not be lazy or delay in doing good and giving charity.

Encouragement to Increase Good Deeds in Ramadan:​

It is recommended to recite the Quran as much as possible in Ramadan.

One should stay with righteous and good people and learn acts of goodness from them.

Scholars and students should engage in the repetition of knowledge with each other so that knowledge is not wasted and remembered.

Summary of the Speech:​

① Ramadan is not just a month of fasting, but it is also the best opportunity for charity, recitation of the Quran, and increasing good deeds.

② We should strive to increase worship, charity, piety, and help those in need during Ramadan.

③ This hadith teaches us about the generosity and high morals of the Prophet Muhammad (peace be upon him).

May Allah grant us the ability to be generous and do good deeds in Ramadan. Ameen!

Hadith Number: 33​

Shariah and Eid for Those Who Break Their Fast Without Excuse:​

عن أبي أمامة رضي الله عنه قال : سمعت رسول الله صلى الله عليه وسلم يقول: ((بينا أنا نائم إذ أتاني رجلان فأخذا بضبعي)) وساق الحديث، وفيه قال: ((ثم انطلقا بي، فإذا قوم معلقون بعراقيبهم، مشققة أشداقهم تسيل أشداقهم دما،قلت: من هؤلاء؟ قال : هؤلاء الذين يفطرون قبل تحلة صومهم)) رواه النسائي في السنن الكبرى وصححه الألباني في الصحيحة.

It is narrated from Sayyidina Abu Umamah (may Allah be pleased with him) that he said: I heard the Messenger of Allah (peace be upon him) say: I was sleeping when two men came to me and grabbed me by my armpits. Then he narrated the rest of the hadith. It also mentioned that he (peace be upon him) said: "They took me with them, and I saw some people hanging upside down on their heels, their jaws were broken, and blood was flowing from them. I asked: Who are these people? The reply was: These are the people who used to break their fast before the appointed time."

Reference: (Al-Sunan Al-Kubra by Al-Nasa'i: 3273 Authentic, Silsilat Al-Ahadith Al-Sahihah: 3951)

Explanation of the Hadith:​

The legal and festive punishment for those who break their fast before the time:

This hadith describes the punishment of those who do observe fasting but deliberately break it before the appointed time for iftar.

When those who break their fast before the time will be in such a state, what will be the fate of those who do not fast at all? We pray to Allah that He grants us peace and goodness in this world and the Hereafter.

The ruling on intentionally breaking the fast:​

Fasting in Ramadan is obligatory and is one of the five pillars of Islam. Intentionally breaking the fast on any day of Ramadan without a valid Shari'ah excuse is not permissible in Islam.

If a person intentionally breaks the fast on any day of Ramadan, according to scholars, it is obligatory for them to make up that fast. Some scholars have also mentioned consensus on this.

However, some scholars hold the opinion that if the fast of Ramadan is intentionally broken, it does not need to be made up, as it is a time-specific act of worship and is not accepted after the time has passed.

However, the more correct and preferred opinion is that the expiation of this day is necessary, because this act of worship was a responsibility, and a person cannot be absolved of this obligation without fulfilling it.

It is necessary to break the fast at the correct time:​

Some people rely solely on the muezzins who call the adhan before the time set by astronomical calculations, resulting in many instances where people break their fast early, as some muezzins call the adhan early and others do so late.

Therefore, Muslims should follow a legally valid adhan, as the times for the adhan can vary geographically.

It is essential to perform acts of worship at the correct legal time.

And it should also be noted that breaking the fast immediately at sunset is preferable and more complete in terms of reward.

Conclusion:​

① This hadith teaches us the prohibition of fasting and the importance of completing it until the correct time. Intentionally breaking the fast or breaking it before the time is a great sin, the consequences of which can be extremely severe.

②This hadith is a severe warning for those who do not adhere to the rules of fasting with awareness.

③We should fulfill the fast with all its complete conditions and at the correct time, so that we may attain Allah's mercy and blessings.

④It is also essential to pay special attention to the correctness of the times for iftar and the call to prayer, so that no mistakes occur.

May Allah grant us the ability to walk on the straight path, to perform our worship correctly, and to benefit from the blessings of fasting. Ameen!

Hadith Number: 34​

The Recommendation of Fasting and the Quran on the Day of Judgment:​

عن عبد الله بن عمرو رضي الله عنهما، أن رسول الله صلى الله عليه وسلم قال: ((الصيام والقرآن يشفعان للعبد يوم القيامة، يقول الصيام : أي رب منعته الطعام والشهوات بالنهار، فشفعني فيه، ويقول القرآن : منعته النوم بالليل، فشفعني فيه قال: ((فيشفعان))

It is narrated from Sayyidina Abdullah bin Amr رضي اللہ عنہما that the Messenger of Allah ﷺ said: "Fasting and the Quran will intercede for a servant on the Day of Judgment. Fasting will say: 'O my Lord! I kept this person away from food and desires during the day, so accept my intercession for him.' And the Quran will say: 'I kept this person away from sleeping at night, so accept my intercession as well.'" The Prophet ﷺ said: "Allah, the Exalted, will accept the intercession of both (the fast and the Quran)."

Reference: Narrated by Ahmad: (6626), Ibn Mubarak in Al-Zuhd: 114, Al-Tabarani 88, Al-Hakim: 2036, and Al-Dailami in Al-Firdaws: 3813, with slight variations. Authenticated by Al-Albani in Sahih Al-Jami: 3882)

(This was narrated by Imam Ahmad, Ibn Mubarak, Al-Tabarani, Al-Hakim, and Al-Dailami, and Sheikh Al-Albani رحمہ اللہ has declared it authentic.)

Explanation of the Hadith:​

Intercession of good deeds in the Hereafter:

This hadith makes it clear that good deeds are not only beneficial in this world but also provide benefits in the Hereafter. By the grace of Allah, those who perform good deeds will receive their reward in the Hereafter as well.

The recitation of the Quran and fasting are among the important acts.

Recommendation of Fasting:​

This refers to the obligatory fasts of Ramadan, however, it also applies to voluntary fasts.

Fasting prevents a person from eating, drinking, worldly pleasures, and carnal desires, which is why it will intercede for him before Allah.

Recommendation of the Quran:​

Those who recite the Quran and read it during the night prayers will be deserving of its intercession.

Whoever maintains a strong connection with the Quran, reflects on its meanings and concepts, and acts upon its teachings will certainly benefit from its rewards in the Hereafter.

Reciting the Quran at night is especially a source of reward, as it encourages a person to leave sleep and turn towards Allah.

Testimony of Fasting and the Quran:​

On the Day of Judgment, fasting will say: O my Lord! I kept him away from eating, drinking, and carnal desires all day, so accept my intercession.

The Quran will say: O my Lord! I kept him from sleeping at night, so accept my intercession.

Allah Almighty will accept the intercession of both and the servant will benefit from them.

Summary:​

① Fasting and the Quran will intercede for the servant on the Day of Judgment.

② Allah Almighty will accept the intercession of these two good deeds.

③ In Ramadan, not only fasting but also the recitation of the Quran and Taraweeh at night hold special importance.

Whoever befriends the Quran and acts upon its teachings will surely benefit from it in the Hereafter.

May Allah Almighty grant us the ability to love fasting and the Quran. Ameen!

Hadith Number: 35​

Emphasis on Prayer and Fasting for Children:​

عن عمرو بن شعيب، عن أبيه، عن جده قال: قال رسول الله صلى الله عليه وسلم:((مروا أولادكم بالصلاة وهم أبناء سبع سنين، واضربوهم عليها وهم أبناء عشر، وفرقوا بينهم في المضاجع )) رواه أبوداود وأحمد وصححه الألباني.

Amr bin Shu'aib narrates from his father Shu'aib, through his grandfather Abdullah bin Amr (may Allah be pleased with them), who said that the Messenger of Allah (peace be upon him) said: Command your children to pray when they reach seven years of age, and when they reach ten years (and they neglect prayer), then discipline them and separate their beds.

Reference: (Sunan Abu Dawood: 495 Sahih, Musnad Ahmad: 6689)

Explanation of the Hadith:​

Commanding children to pray:

The Noble Prophet (peace be upon him) has entrusted parents with the responsibility to start teaching their children to pray from the age of seven and to instill in them the habit of regularly performing prayers.

This hadith makes it clear that when a child reaches the age of understanding and prays, their prayer will be considered valid.

Discipline at the age of ten:​

If a child is still negligent in prayer at the age of ten, then disciplinary action can be taken, and parents should implement this.

This punishment should be light, merely for training purposes, not for physical and mental torture.

Instruction to Separate Beds:​

Sharia has commanded that considering the physical and mental development of children, their beds should be separated after the age of ten, so that they can understand modesty, hijab, and moral purity.

Instilling the Habit of Fasting in Children:​

Before reaching maturity, children should be trained in fasting along with prayer, just as the righteous predecessors used to do.

Rabia bint Muawidh (may Allah be pleased with her) says: "On the morning of Ashura, the Messenger of Allah (peace be upon him) sent a message to the Ansar of Medina and said: Whoever has started the day with fasting should complete their fast, and whoever has started the day without fasting should refrain from eating and drinking for the rest of the day. After that, we would also fast on that day and make our young children fast as well. We would make them toys out of wool, and when they would start crying due to hunger, we would give them that toy until it was time for iftar.

Reference: (Sahih Bukhari: 1960, Sahih Muslim: 1136)

The Commander of the Faithful, Sayyidina Umar Farooq (may Allah be pleased with him) said to a person found in a state of intoxication during Ramadan:

"Woe to you! Even our children are fasting!" Then he punished him. (Imam Bukhari (may Allah have mercy on him) mentioned it as a suspended narration under ”باب صوم الصبیان“.)

Ways to instill the habit of fasting in children:​

Explaining the importance of fasting:

Children should be told that fasting is one of the important reasons for entering Paradise, and there is a door in Paradise named "Rayyan," through which only those who fast will enter, etc.

Encouraging fasting for a few days in Sha'ban:​

In the month of Sha'ban, have them fast for one or two days as training and practice so that they are mentally and physically prepared before Ramadan.

Gradual practice:​

Initially, get them used to fasting for half a day, then gradually have them fast for the whole day.

Having Suhoor late:​

Have Suhoor at the last moment so that they feel less hungry during the day and can complete the fast easily.

Giving rewards and encouragement:​

Reward them for completing the fast, and praise them during Iftar and Suhoor times.

Making fasting a competition:​

Encourage all children to fast and instill a spirit of competing in good deeds among them.

Distraction through play and rest:​

Engage them in play or other activities when they feel hungry. Try to ensure that the children spend their time reading the Quran and other religious books.

Giving favorite things after Iftar:​

For example, sweets, fruits, juice, or a light walk, etc.

Important Points:​

If the child becomes very tired, do not insist on completing the fast.

Encourage them with love and understanding, do not be harsh.

Make fasting an opportunity for joy and enthusiasm for children, so they embrace it willingly.

Focus on Children's Moral Education:​

①Parents' Responsibility:

Parents should ensure that children adhere to the correct Islamic beliefs and protect them from things that may create doubts and wrong desires in their hearts, especially during the time of puberty, providing them with care and complete guidance.

②Teaching Physical Modesty:

Fathers should teach boys and mothers should teach girls that revealing the hidden parts of the body is forbidden in Islam.

③Arranging Sleeping Arrangements:

The instruction to separate children's beds is for their moral education and protection of modesty. If possible, assign a separate room for each child, so they can learn dignified living and Islamic manners.

Conclusion:​

①This hadith clarifies the importance of religious and moral education of children in Islam.

②Islam gives parents the responsibility of properly raising their children, instilling the habit of worship, and safeguarding their morals.

③Through the teaching of prayer and fasting, children gradually become accustomed to religious discipline, resulting in them becoming good human beings and true Muslims.

May Allah grant us the ability to provide our children with proper Islamic education. Ameen!

Hadith Number: 36​

The Legitimacy of Two Adhans in Fajr:

عن عبد الله بن عمر رضي الله عنهما أن رسول الله صلى الله عليه وسلم قال: ((إن بلالا ينادي بليل، فكلوا واشربوا حتى ينادي ابن أم مكتوم)) متفق عليه.

Sayyidina Abdullah bin Umar (may Allah be pleased with him) narrates that the Messenger of Allah (peace be upon him) said: Indeed, Bilal gives the adhan at night, so continue eating and drinking until you hear the adhan of Ibn Umm Maktum.

Reference: (Sahih Bukhari: 620, Sahih Muslim: 1092)

Explanation of the Hadith:​

The Two Mu'adhdhin of the Prophet ﷺ:

The two famous mu'adhdhin of the Messenger of Allah ﷺ were:

① Sayyidina Bilal bin Rabah (may Allah be pleased with him)

② Sayyidina Abdullah bin Umm Maktum (may Allah be pleased with him), who was blind.

The Adhan of Sayyidina Bilal (may Allah be pleased with him):​

He would give the adhan before the time of Fajr entered.

The purpose of this call to prayer was to awaken those who were sleeping, to alert those engaged in worship, to allow those fasting to have their pre-dawn meal, and to prepare for the Fajr prayer. The Prophet Muhammad ﷺ said about the purpose of this call to prayer:

((ليرجع قائمكم ولينبه نائمكم))

So that those who are standing (i.e., those praying Tahajjud) can finish and those who are sleeping can wake up.

Reference: (Sahih Bukhari:621, Sahih Muslim:1093)

This also indicates that it is permissible for a fasting person to eat and drink until the dawn breaks.

The Call to Prayer of Sayyidina Abdullah ibn Umm Maktum (may Allah be pleased with him):​

He would give the second call to prayer when the time for Fajr actually entered.

This was a sign that the time for the pre-dawn meal had ended and the fast was about to begin.

This also proves that a blind person can fulfill religious responsibilities and such a person can also be appointed to give the call to prayer (adhan), and if there is a slight delay in giving the adhan on time, there is no harm in it.

Ruling regarding Suhoor and Fasting:​

This hadith clarifies that it is permissible to eat and drink even after the first adhan, until the second adhan is given, meaning a person can eat and drink until dawn.

For a person who intends to fast, it is permissible to eat and drink until the second adhan.

Fiqh Issue Related to Fajr Adhan:​

According to scholars, the first adhan of Fajr is for notification and warning, while it is necessary to give the second adhan when the time enters.

For other prayers, it is not permissible to give the adhan before the time, except for the first adhan of Fajr.

Important Note:​

◈In our subcontinent (India and Nepal, etc.), there is generally no custom of the first call to prayer (adhan) at the time of suhoor, so announcements are made from mosques to wake people up. This reminder is certainly useful, but in the present age, with mobile phones and other facilities available, it is not appropriate to create unnecessary noise through loud and continuous announcements or poetry.

◈Waking people up at the time of suhoor is a good deed, but it should be done with moderation and within limits. One should avoid excessive noise and repetitive announcements, as this time holds special importance for prayer and worship. It is better to keep the environment calm and engage in remembrance and supplication.

Conclusion:​

①This hadith teaches us that Islamic Sharia has provided clear guidelines for the convenience and organized life of people.

②It is essential to know the correct time for the beginning of the fast.

③The first adhan of Fajr is for waking up and preparation, while the second adhan signifies the entrance of the actual time.

④This is evidence that in Islam, there is an emphasis on performing acts of worship in an organized and orderly manner.

⑤As soon as dawn breaks, the fasting person should refrain from eating and drinking.

May Allah grant us the correct understanding of the religion and the ability to act upon its teachings. Ameen!

Hadith Number: 37​

The Virtue of Consistent Actions in the Sight of Allah:​

عن عائشة رضي الله عنها، قالت: قال رسول الله صلى الله عليه وسلم: ((أحب الأعمال إلى الله تعالى أدومها وإن قل)) متفق عليه.

It is narrated from Ummul Mu'minin Sayyida Aisha (may Allah be pleased with her) that the Messenger of Allah (peace be upon him) said: The most beloved deed to Allah is the one that is performed consistently, even if it is small.

Reference: (Sahih Bukhari: 6465, Sahih Muslim: 783)

Explanation of the Hadith:​

The Importance of Continuous Action:

A person who consistently performs any good deed and remains steadfast in it is more beloved to Allah.

This means that we should cultivate the habit of performing every good deed regularly, no matter how small it may seem.

This encouragement is not for obligatory or mandatory acts, as they will always be performed anyway, and there will be no reduction in them. Rather, this encouragement is regarding Sunnah, Nafl, and other righteous deeds, that whatever good deed a person does, even if it is small in quantity, it should be performed consistently and regularly.

Worship According to Ability:​

In other hadiths, the Messenger of Allah ﷺ has guided that a person should perform the acts that they can consistently maintain, so that they can continue them without difficulty.

From this, it is understood that consistency in worship and good deeds is more important than performing a large amount once and then abandoning it.

Ramadan and Continuous Goodness:​

The month of Ramadan is like a month of training and practice, therefore, the good deeds performed in this month should not be limited to Ramadan alone, but should be made a part of one's life.

The Following Points Can Be Derived from the Hadith Regarding Ramadan:​

• Consistency in worship
• One should not only begin good deeds at the start of Ramadan but continue them throughout the month and beyond.
• A small but continuous action is more beloved to Allah Almighty.

The Importance of Perseverance:​

• Many people engage in worship, recitation of the Quran, and supplication during Ramadan, but abandon these habits after Ramadan.
• This hadith teaches us that worship should be continued even after Ramadan.

Actions According to Ability:​

• One should worship during Ramadan according to their strength and endurance, so that continuity is possible.
• Trying to perform excessive voluntary prayers or any task can lead to fatigue, after which there is a risk of abandoning the practice.

Making Ramadan's Teachings a Lifestyle:​

• If this hadith is followed, the good habits learned during Ramadan, such as prayer, fasting, charity, and recitation of the Quran, can become a part of life throughout the year.

The Value of Small but Consistent Actions:​

• In Ramadan, small but consistent deeds, such as reading a little Quran daily, giving charity, or helping someone, are more beneficial compared to doing a big deed and then abandoning it.

Summary:​

① Ramadan teaches us to fill our lives with goodness and virtue, but the real success is to maintain those good habits even after Ramadan.

② The most beloved deed to Allah is the one that is consistently practiced, even if it is small.

May Allah grant us the ability to be steadfast and consistent in good deeds. Ameen!

Hadith Number: 38​

Making up missed fasts of the deceased:​

عن عائشة رضي الله عنها، أن رسول الله صلى الله عليه وسلم قال: ((من مات وعليه صيام صام عنه وليه) متفق عليه.

Sayyida Aisha (may Allah be pleased with her) narrates that the Messenger of Allah (peace be upon him) said: If a person dies while having (obligatory) fasts remaining, then his guardian will fast on his behalf.

Reference: (Sahih Bukhari: 1952, Sahih: Muslim 1147)

Explanation of the Hadith:​

Responsibility of Fasting as a Debt on the Deceased:
According to this Hadith, if a person passes away without completing the obligatory fasts, such as those for expiation, vows, or the fasts of Ramadan, then their close relatives (guardian) will fast on their behalf, as this is a type of debt that remains on the deceased.

Responsibilities of the Heirs:​

The person who will fast on behalf of the deceased will be their "guardian." This refers to the heir who has benefited from the wealth left by the deceased, thus it is their responsibility to fulfill the rights of Allah (such as fasting). If there are multiple heirs, they can divide the fasts among themselves until all the remaining debts (missed fasts) of the deceased are completed.

For Those Unable to Fast, Making Up is Not Necessary on Their Behalf:​

If a person passes away in a state where they were unable to make up their fasts, then their heirs will not have any obligation to observe the missed fasts; however, it will be necessary to give fidya (compensation).

No Qada for Nafl Fasts:​

Only the obligatory fasts will be made up on behalf of the deceased; the Nafl (voluntary/optional) fasts will not be made up.

Conclusion:​

This hadith encourages us to do good for the deceased and to fulfill their remaining religious obligations. If a person has missed fasts, their heirs should fulfill this responsibility so that Allah may fill their grave with light and tranquility and make them deserving of Allah's mercy.

May Allah grant us the ability to fulfill our responsibilities and do good for others. Ameen!

Hadith Number: 39​

Sunnah and Important Etiquettes of Eid Day:​

عن أنس بن مالك رضي الله عنه، قال: ((كان رسول الله صلى الله عليه وسلم لا يغدو يوم الفطر حتى يأكل تمرات)) وفي رواية : ((ويأكلهن وترا)) رواه البخاري.

It is narrated from Sayyidina Anas bin Malik (may Allah be pleased with him) that: The Messenger of Allah (peace be upon him) would not leave his house (towards the prayer ground) on the day of Eid al-Fitr until he had eaten some dates. And in another narration, it is mentioned that he (peace be upon him) would eat the dates in odd numbers (one, three, five, seven, etc.).

Reference: (Sahih Bukhari:953)

Explanation of the Hadith:​

Why is eating dates preferred on the day of Eid?

It is the Sunnah of the Prophet (peace be upon him) that he would eat dates before going for the Eid al-Fitr prayer.

One reason for eating dates is that during Ramadan, a person remains hungry and thirsty all day, and now that he has been allowed to eat, he should enjoy this blessing early in the morning. Also, because it is forbidden to fast on the day of Eid, as Sayyidina Umar (may Allah be pleased with him) states:

((هذان يومان نهى رسول الله صلى الله عليه وسلم عن صيامهما:يوم فطركم من صيامكم، واليوم الآخر تأكلون فيه من نسككم))

There are two days in which the Messenger of Allah ﷺ prohibited fasting: one is the day of breaking the fast after Ramadan (i.e., Eid al-Fitr) and the other is the day when you eat the meat of your sacrifice (i.e., Eid al-Adha).

Reference: (Sahih Bukhari:1990, Sahih Muslim:1137)

The reason for this is that these two days are days of joy and enjoyment of the blessings granted by Allah, therefore fasting on these days is prohibited.

Following this Sunnah indicates that Ramadan has ended and now eating and drinking is permitted.

Dates are more beneficial for the stomach and are a quickly digestible food.

In following the Sunnah of the Prophet ﷺ, one should eat dates in odd numbers (1, 3, 5, 7, etc.).

If someone could not eat dates before leaving home, they should try to eat them on the way or at the prayer ground, as it is considered undesirable to eat anything before the Eid prayer.

Some important etiquettes for the day of Eid:​

Taking a bath, wearing clean clothes, and applying perfume:

It is recommended for both men and women to perform Ghusl, wear clean clothes, and for men to apply perfume, however, women should avoid fragrant perfumes.

Saying Takbir:​

From the Fajr prayer until the Eid prayer, it is Sunnah to recite ،،الله اكبر، الله أكبر، لا إله إلا الله، والله اكبر، الله أكبر، ولله الحمد.

Taking women and children to the Eidgah:​

Sayyida Umm 'Atiyyah رضي اللہ عنہما states that the Messenger of Allah ﷺ commanded us: on the day of Eid, we should take virgin girls and veiled women to the Eidgah, and he also ordered to take menstruating women to the Eidgah so that they could participate in Takbir and Dua.

Reference: (Sahih Bukhari: 971, Sahih Muslim: 890)

Going to the Eidgah on foot and changing the route on the way back:​

It is narrated from Sayyidina Jabir bin Abdullah رضي اللہ عنہما that the Prophet ﷺ used to take different routes on the day of Eid (to go to and return from the Eidgah).

Reference: (Sahih Bukhari: 986)

Congratulating each other:​

It is permissible to congratulate each other. The Companions رضي اللہ عنہم used to give each other this supplication: ” تَقَبَّلَ اللهُ مِنَّا وَمِنْكُمْ ” meaning "May Allah accept our and your acts of worship."

Reference: (See: Al-Minhaj: 354)

Removing grievances and expressing happiness:

On the day of Eid, Muslims should end their differences and grievances with each other.

This day is a day of joy, brotherhood, and togetherness, but it should not be made a means of wastefulness, forbidden actions, dancing, or eating excessively.

Summary:​

① It is Sunnah to eat dates before the Eid prayer, especially in odd numbers.

② Fasting on the day of Eid is prohibited, as it is a day of joy and Allah's blessings.

③ Dates are beneficial for health and are easily digestible food.

④ Saying Takbir before going to the Eidgah, wearing clean clothes, and going on foot is Sunnah.

⑤ On the day of Eid, one should express happiness by removing grievances, but within the limits of Islam.

May Allah grant us the ability to act upon these Sunnahs. Ameen!

Hadith Number: 40​

The Virtue of Six Days of Shawwal:​

عن أبي أيوب الأنصاري رضي الله عنه، أن رسول الله صلى الله عليه وسلم قال: ((من صام رمضان وأتبعه ستا من شوال. كان كصيام الدهر)) أخرجه مسلم.

It is narrated from Sayyidina Abu Ayyub Al-Ansari (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) said: Whoever fasts in Ramadan, then fasts for six days in Shawwal, it is as if he has fasted for the entire year.

Reference: (Sahih Muslim:1164)

Explanation of the Hadith:​

The virtue of the six days of Shawwal:
This Hadith makes it clear that fasting for six days in the month of Shawwal after Ramadan is a highly virtuous act.

The reward for these fasts is considered equal to fasting for the entire year, and the reason for this is that in Islam, every good deed is rewarded tenfold. Thus, the fasts of Ramadan become equivalent to ten months, and the six fasts of Shawwal become equivalent to two months, thereby completing the reward for fasting for the entire year, as the Noble Prophet (peace be upon him) clarified through his statement:

((من صام ستة أيام بعد الفطر كان تمام السنة، من جاءبالحسنة فله عشر أمثالها))

Whoever fasts for six days after Eid al-Fitr will receive the reward of fasting for the entire year (Allah says) whoever does a good deed will receive the reward of ten good deeds.

Reference: (Sahih Sunan Ibn Majah:1715, Musnad Ahmad:22412)

And Imam Ibn Khuzaymah, may Allah have mercy on him, narrated with these words:

((صيام رمضان بعشرة أشهر ، وصيام الستة أيام بشهرين، فذلك صيام السنة((يعني رمضان وستة أيام بعده ))

The fast of the month of Ramadan is equivalent to ten months, and the fast of six days is equivalent to two months, meaning the fast of Ramadan and the six days after it.

Reference: (Sahih Ibn Khuzaymah:2115)

When and how should the six fasts of Shawwal be observed?​

The hadith mentions "then after that," which indicates that it is necessary to complete the fasts of Ramadan first. If someone has missed some fasts of Ramadan, it is better to make up those first, and then observe the fasts of Shawwal.

However, if the six fasts of Shawwal are observed without making up the missed fasts of Ramadan, it will still be valid and the mentioned virtue will be attained, Insha Allah.

The six fasts of Shawwal can be observed at any time in the month of Shawwal after Eid.

It is permissible to observe these fasts consecutively for six days, and it is also correct to observe them on separate days.

However, it is not correct to keep these fasts as Qaza (compensatory) after the month of Shawwal, as these fasts are specifically associated with the month of Shawwal.

Benefits of Keeping Fasts in Shawwal:​

It provides an opportunity to compensate for the shortcomings in the fasts of Ramadan.

One gains immense reward for fasting throughout the year.

The commitment and continuity of worship remain after Ramadan.

There is an increase in piety and righteousness, as fasting is a means of purifying the heart and reforming the self.

Conclusion:​

① Keeping six fasts in Shawwal after the fasts of Ramadan is a highly virtuous act, and the reward for these fasts is equivalent to that of fasting for the entire year.

② These fasts can be kept continuously or separately in any manner.

③ It is better to first make up for the missed fasts of Ramadan, and then keep the fasts of Shawwal.

④ The fasts of Shawwal should only be kept in the month of Shawwal.

May Allah grant us the understanding of the virtue of these fasts and the ability to act upon them. Ameen!

O believers! Ramadan is a blessed month that encourages good deeds. It is a month of spiritual training for the believer throughout the year. In it, a person practices patience, develops the habit of charity and good deeds, strengthens their connection with the Holy Quran, strives to avoid sins, and strengthens their relationship with Allah. Additionally, it fosters compassion and selflessness through caring for the poor and needy, so our lives should remain connected to the faith even after Ramadan. Do not limit worship, piety, and good character to just one month, but make them a part of your entire life. Continuously refine yourself through self-accountability and keep preparing for the Hereafter.

Let us pledge that we will firmly connect our lives with Allah, His Messenger ﷺ, and the religion of Islam, and that we will continue the training of Ramadan throughout the year. At the same time, let us pray to Allah that He accepts our deeds and grants us steadfastness in our faith. Ameen!