Innovations During The Last Ten Days Of Ramadaan

* Specifying the last Jum’ah of Ramadaan with a specific prayer.

Ash Shuqayree cites from ‘Kitaab Sharh al Mawaahib: “…and even worse is what some people practice in some countries by praying ‘Salaat al Khums’ in this [last] Jum’ah claiming that it makes up for the missed prayers during the whole year or a whole lifetime. This is not permissible for reasons that are clear.” [As Sunnan wal Mubtadi’aat P.39, al Manaathir –Shaykh Saalih aal ash Shaykh P. 44]

* Glorifying the last Thursday of Ramadaan.

Shaykh Muhammad ibn ‘Abdul Wahhaab stated: “What takes place in Ramadaan concerning glorifying Thursdays, specifically the last Thursday of Ramadaan must be rebuked.” [Ad Durrah as Saniyyah 5/261]

* Anasheed bidding farewell to Ramadaan.

Shaykh Muhammad Jamaal ad Deen al Qaasimee stated concerning these Anasheed: “This distasteful custom that is practiced in most Masaajid, when there is only five or three nights remaining in Ramadaan, the Mu-adhins and other volunteers gather, when the Imaam finishes the Witr and gives Salaams, they leave off reading what was authentically reported such as Tasbeeh and take turns reading parts of a poem about the sorrow of the departure of Ramadaan. Whenever one of them finishes singing a part of it with a loud voice, his companions follow up with their part, exerting all their effort in singing and shouting it as loud as possible with a clamor that would make a person go deaf, rather a deaf person would be able to hear it. Their melody is willfully aided by the rest of those who come for the prayer.” [Islaah al Masaajid P.146, Tasheeh ad Du’aa P.510]

* The statement of the Khateeb in the last Jum’ah of Ramadaan: ‘Laa Awhash Allaah minka yaa Shahr Ramadaan’.

.Ash Shuqayree stated: “As for the statement of the Khutabaa on the Manaabir on the last Jum’ah of Ramadaan; ‘Laa Awhash Allaah minka yaa Shahr Ramadaan, Laa Awhash Allaah minka yaa Shahr al Qur-aan., O month of lanterns, O month of Taraweeh, O month of victory.’ There is no doubt that this is embarrassing ignorance, it is a strange thing from them and those who author books, that they speak out such utterly useless speech to people while they know that the people are in need of understanding just one Ayah and one Hadeeth from the speech of Allaah and His messenger – صلى الله عليه وسلم.“ [As Sunan wal Mubtadi’aat P. 143, Islaah al Masaajid P. 146, Tasheeh ad Du’aa P.510]

* The innovation of memorizing specific things in the last Jum’ah of Ramadaan.

They are papers that they call ‘Hafaa-idh’ in the last Jum’ah of Ramadaan, they call this Jum’ah ‘the orphaned Jum’ah’, included in what they write in these papers; ‘Laa Alaa ila Alaa-uk…’

Shaykh Bakr Abu Zayd stated: “The Du’aa in the last Jum’ah of Ramadaan while the Khateeb is upon the Minbar saying: ‘’Laa Alaa ila Alaa-uk…’ This is innovation and misguidance, this supplication is innovated, a false talisman, they call it ‘At Tahweetah’.“ [Tasheeh ad Du’aa P. 510, As Sunan wal Mubtada’aat P. 140]

* The Gatherings on Laylatul Qadr, the selling of sweets and the mixing that takes place.

Al Imaam at Tartooshee stated: “Amongst the innovations is the gathering of people in al Andalus (spain) and selling sweets on the twenty seventh night of Ramadaan…and the mixing of men and women in their outings to witness this.” [kitaab al Hawaadith wal Bida’ P.150]

* Specifying the night of ‘Eed with Qiyaam.

It was reported in an inauthentic Hadeeth: “Whoever stands in prayer on the night of the two ‘Eeds anticipating the reward from Allaah, his heart would stay alive on the day that hearts die.” [Declared as extremely weak by al Albaanee – as Silsilah ad Da’eefah 521]

Al Imaam Ahmad ibn Hanbal stated: “As for standing in prayer on the night of ‘Eed, then this is not pleasing to me, I have not heard of anybody doing so except ‘Abdur Rahmaan. I do not see it to be legislated because Ramadaan would have already past, and this night is not from it. I do not like to do it and nothing has reached us from our Salaf that they used to do it.” Abu ‘Abdullaah (Imaam Ahmad) used to pray the obligated prayer on the ‘Eed and leave, he never prayed it with him and used to dislike that it was prayed in Jamaa’ah. [Badaa’i al Fawaa-id 4/93, As Sunan wal Mubtada’aat P. 153]

* Constantly observing complete silence during ‘Itikaaf.

Shaykhul Islaam ibn Taymiyyah stated: “As for remaining silent unrestrictedly while fasting or practicing ‘Itikaaf or otherwise, then this is an innovation with the consensus of the scholars.“ [Majmoo’ al Fataawa 25/292]

Muwafaqud Deen ibn Qudaamah stated while mentioning ‘Itikaaf: “As for remaining silent then this is not from the legislation of Islaam.” [Al Kaafee 2/293, Al Majmoo’ 6/376]

Source

Sittings In Ramadhaan With Shaikh Ibn Uthaymeen (Day 5)

مجالس شهر رمضان
Day Five:
From the Merits of Reciting Qur’an and its Types
Sheikh Muhammad Bin Saleh Bin ‘Uthaymeen

My Brothers: Allah (SWT) says, “Those who rehearse the Book of Allah, establish regular Prayer, and spend (in Charity) out of what We have provided for them, secretly and openly, hope for a commerce that will never fail.”

There are two ways to recite the Book of Allah:

The first is by believing what you read, following its rulings, doing what it commands, and staying away from what it forbids. We will talk about this in another sitting inshallah.

The second way is just vocalization. This is also known as Qira’a (recitation). There have been many texts that talk about the virtues of this type, whether it be reciting the Qur’an, surahs, or just ayahs. Utman Ibn Affan narrates that the Prophet (SAW) said, “The best of you is who learns the Qur’an and teaches it.” (Bukhari) In the Saheehayn on ‘Aisha (RA) that the Prophet (SAW) said, “A person who recites the Qur’an, and reads it fluently, will be in the company of the obedient and noble angels, and he who reads the Qur’an haltingly and with difficulty will have a double recompense.”

In the Saheehayn as well on the authority of Abu Musa Al Ashari (RA) that the Prophet (SAW) said, “The example of a believer, who recites the Qur’an and acts on it, is like an orange (utrujjah) which tastes nice and smells nice. And the example of the believer who does not recite the Qur’an but acts on it is like a date that tastes sweet but has no smell.” In Saheeh Muslim on the authority of Amama (RA) that the Prophet (SAW) said, “Recite the Qur’an for it will come n the Day of Judgment as an intercession for it’s companion.” Also in Saheeh Muslim on the authority of Aqbah bin ‘Amir (RA) that the Prophet (SAW) said, “Would one of you not go to the Masjid and learn or recite two verses from the Book of Allah, the Mighty and the Majestic. That would be better for him than two she-camels. And three verses would be better for him than three she-camels. And four verses would be better than four she-camels, and whatever their number may be of camels.”

In Saheeh Muslim as well on the authority of Abu Hurayrah that the Prophet (SAW) said, “No people meet in the house of Allah reciting Qur’an and teaching it to each other, but the angels surround them, mercy covers them, tranquility descends on them, and Allah mentions them to those who are with Him.” The Prophet (SAW) also said, “Maintain the Qur’an. For verily, by He in Whose Hand Muhammad’s soul is in, it (the Qur’an) is more intense in escaping (memory) than a camel from its rein.” (Agreed upon)

He (SAW) also said, “None of you should say, ‘I forgot such-and-such an ayah.’ Rather he was made to forget.” (Muslim) On the authority of Abdullah Ibn Masood, that the Prophet (SAW) said, “Whoever reads a letter from the Book of Allah, he will have a reward, and this reward will be multiplied by ten. I am not saying that ‘Alif, Laam, Meem’ (a combination of letters frequently mentioned in the Holy Quran) is a letter, rather I am saying that ‘Alif’ is a letter, ‘Laam’ is a letter and ‘Meem’ is a letter.” (Tirmidhee)

Also on the authority of Ibn Masood that the Prophet (SAW) said, “This Qur’an is the Banquet of Allah. Learn as much as you can from His banquet. This Qur’an is the Rope of Allah, and it is the Clear Light and Useful Healing. It is a protection for the one who clings to it and a rescue for the one who follows it. It is not crooked and so puts things straight. It does not deviate so as to be blamed. Its wonders do not cease. It does not wear out with much repetition. So recite it. Allah will reward you with ten good deeds for every letter of its recitation. I am not saying that ‘Alif, Laam, Meem’ (a combination of letters frequently mentioned in the Holy Quran) is a letter, rather I am saying that ‘Alif’ is a letter, ‘Laam’ is a letter and ‘Meem’ is a letter.” (Hakim)

My brothers: These are the benefits of reciting the Qur’an. These rewards are for those that anticipate it along with Allah’s pleasure. A big reward for an easy action and the loser is the one who lets this opportunity pass.

Reciting Specific Soorahs:

There are specific rewards for reciting certain surahs. In Saheeh Bukhari on the authority of Abu Saed bin al Mo’lee (RA) that the Prophet (SAW) said to him, “Surely I will teach you the greatest surah in the Qur’an (Fatiha).” The Fatiha is the seven-oft repeated verses of the Qur’an. From its greatness is that it is a pillar of prayer. A prayer is invalid without the Fatiha. As the Prophet (SAW), “No prayer is valid without the opening of the Qur’an.” (Agreed upon)

Some other surahs are Al-Baqarah and Ali-‘Imran. The Prophet (SAW) said, “Learn how to recite Surah Al-Baqarah for there is a blessing in it, and there is sorrow for abandoning it, and it is unbearable for the idle and that Al-Baqarah and Ali-‘Imran are like two flowers which will shade those who learned them by heart on the Day of Judgment, as if there were two large clouds or two flocks of birds.” (Muslim)

Abu Hurayrah narrates that the Prophet (SAW) said, “The house in which Al-Baqarah is recited will not be entered by the Shaytan.” (Muslim) That is because it contains ayatul-kursi as the Prophet (SAW) said, “Whoever recites ayatul kursi at night…then the Shaytan will not approach them until they wake.”

Sittings In Ramadhaan With Shaikh Ibn Uthaymeen (Day 4)

مجالس شهر رمضان
Day Four:
From the Rulings of Praying in Ramadhan
Sheikh Muhammad Bin Saleh Bin ‘Uthaymeen

My brothers: Allah has made many different types of acts of worship obligatory upon us so that we may take a part from every type. So that we do not just fill up on only one act of worship and end up leaving that act. From these acts of worship, Allah has made some obligatory, which we are not permissible to have deficiencies in performing nor are we allowed to leave them. Allah has also made some acts nafl (supererogatory), from which we can attain getting closer to Allah, and completeness.

From this Allah has made the five daily prayers obligatory. They are five in action, and fifty in the scale. Allah has made the nafl prayers as a way to perfect the obligation, and to attain closeness to Allah. From these acts are the set nafl prayers, which are with the obligatory prayers. Two rak’ahs before Fajr, four before Dhuhr, and two after it, two after Maghrib, and two after ‘Isha. Then there is the night prayer which Allah talks about those whom perform them in the Qur’an by saying, “Those who spend the night in adoration of their Lord prostrate and standing” and by saying, “Who forsake their beds to cry unto their Lord in fear and hope, and spend of what we have bestowed on them. No soul knows what is kept hid for them of joy, as a reward for what they used to do.” The Prophet (SAW) said, “The best prayer after the obligatory ones is the prayer at night.” (Muslim) He (SAW) also said, “Oh people, Spread salaam, offer food generously, uphold the ties of kinship, stand in prayer at night when people are sleeping, and enter Paradise in peace.” (Graded Saheeh by Trimidhe and Al-Hakim)

From the night prayer, is the witr prayer. The least of it being just one rak’ah and the most being eleven rak’ahs, and you make it odd by having just one rak’ah by itself. As the Prophet (SAW) said, “Whoever wants to pray one rak’ah for witr, then they may.” (Abu Dawood and An-Nisaa’ee) Or you may make witr with three rak’ahs as the Prophet (SAW) said, “Whoever wants to pray three rak’ahs for witr, then they may.” (Abu Dawood and An-Nisaa’ee) If you wish, you may perform these rak’ahs with just one salaam as is narrated by At-Tahawee, that Umar bin Alkhataab (RA) used to make witr three rak’ahs without making tasleem except at the end. And if you prefer to pray three with a tasleem after the first two as is related by Bukhari that Abdullah Bin Umar used to make the after the first two rak’ahs then make tasleem again after the third even so that he would do something important between the two parts of the witr prayer. And it is possible to pray five rak’ahs without sitting or making tasleem except at the end. This is due to the statement of the Prophet (SAW), “Whoever wants to make witr five, then they may.” (Abu Dawood and An-Nisaa’ee) ‘Aisha (RA) said, “The Prophet (SAW) used to pray 13 rak’ahs at night, from those he would make the last 5 witr without sitting in them except at the end.æ (Agreed upon) Or He (SAW) would make seven rak’ahs witr and would perform them just like the five rak’ahs as stated by Umm Salama (RA), “The Prophet (SAW) used to make seven rak’ahs witr as well as five, he would not have a salaam or talk in between.” (Ahmad, Nisaee, Ibn Majaah)

The Prophet (SAW) would also make witr with nine and would sit at the end of the eighth rak’ah and make tashahud and dua, then he would get up and pray the ninth rak’ah and make tashahud at the end of it and then make tasleem. This is known because of the hadeeth narrated by ‘Aisha (RA) who said, “The Prophet (SAW) would pray 9 rak’ahs, not sitting except at the eight in which he would praise Allah and make dua, he wouldn’t make tasleem, then he would get up and pray the ninth in which he would praise Allah and make dua, then make tasleem.” (Ahmad and Muslim) He (SAW) would also pray 11 rak’ahs, and if he wished he would make tasleem after every two rak’ahs, and make the last rak’ah witr. This is known from the hadeeth narrated by ‘Aisha (RA) in which she said, “The Prophet (SAW) used to pray in the time between ‘Isha and Fajr 11 rak’ahs, making tasleem after every two, and making witr with the last one.” (Al Jama’ah except Tirmidhee)

And if he wished, he (SAW) would pray four then four then three. As ‘Aisha (RA) said, “The Prophet (SAW) would pray four, and don’t ask about how perfect and lengthy they were, then he would pray four more, and don’t ask about how perfect and lengthy they were, then he would pray three.” (Agreed upon) The scholars of fiqh from the Hanabil and the Shafi’ee say that it is permissible to make witr 11 with one tashahud or with two, one in the second to last and one in the last rak’ah.

Praying during the night in Ramadhan has special benefits. The Prophet (SAW) said, “Whoever stands for prayer at night, with faith and anticipation of reward, he is forgiven for his past sins.” (Agreed upon) With faith means faith in Allah, and belief in being rewarded for his act. Anticipation means that they don’t do the act out of showing off, or out of expecting to get money. Taraweeh is the praying at night during Ramadhan with belief that you will be rewarded for the action. It is called taraweeh because the people used to make it long, and whenever they would reach four rak’ahs, then they would rest for a little.

Sittings In Ramadhaan With Shaikh Ibn Uthaymeen (Day 3)

مجالس شهر رمضان
Day Three:
From the Rulings of Fasting Ramadhan
Sheikh Muhammad Bin Saleh Bin ‘Uthaymeen

My brothers: Indeed fasting Ramadhan is a pillar of Islam. Allah says, “Oh you who believe, fasting has been prescribed for you just as it was prescribed for the people before so that you may be pious. Fasting during a certain number of days. But whoever of you is ill, or on a journey, [shall fast instead for the same] number of other days; and [in such cases] it is incumbent upon those who can afford it to make sacrifice by feeding a needy person. And whoever does more good than he is bound to do does good unto himself thereby; for to fast is to do good unto yourselves – if you but knew it. It was the month of Ramadan in which the Qur’an was [first] bestowed from on high as a guidance unto man and a self-evident proof of that guidance, and as the standard by which to discern the true from the false. Hence, whoever of you lives to see this month shall fast throughout it; but he that is ill, or on a journey, [shall fast instead for the same] number of other days. God wills that you shall have ease, and does not will you to suffer hardship; but [He desires] that you complete the number [of days required], and that you extol God for His having guided you aright, and that you render your thanks [unto Him].”

And the Prophet (SAW) said, “Islam is built upon five things, testimony that there is no God except Allah, and that I am his messenger, the performance of prayers, the compulsory charity, the performance of the pilgrimage to the House of Allah, and fasting in the month of Ramadan”. Agreed upon. And in Muslim with fasting in the month of Ramadhan before pilgrimage. All of the Muslims have agreed on the obligation of fasting during Ramadhan. It is clearly mandatory in the religion of Islam. If someone denies that it is an obligation, then they have disbelieved and they should repent, if not then they will die a disbeliever who has apostated from Islam, not to be washed or given the kaffan or prayed upon in the janazah, or have du’aa made for them to be given mercy, or buried in a Muslim grave, instead they have to have a hole far away dug for them so that they may not harm others with their bad smell, or harm their families with their presence.

Ramadhan become obligatory in the second year of Hijrah. So the Prophet (SAW) fasted for 9 years and fasting went through two stages.

The first stage was that a person was given a choice between fasting and feeding a poor person, with fasting being more preferred.

The second stage was fasting without the choice as is stated in the Saheehayn on the authority of Salama bin Al ako’o (RA) that when the verse “For those who can do it (With hardship), is a ransom, the feeding of one that is indigent” was revealed, that whoever didn’t want to fast would feed a person, until the following verse abrogated the original verse by saying, “whoever of you lives to see this month shall fast throughout it; but he that is ill, or on a journey, [shall fast instead for the same] number of other days.” So Allah made it obligatory without giving a choice. The fasting is not obligatory until it is certain the beginning of the month has been reached, and there is no fasting before the month begins, as the Prophet (SAW) said, “None of you should fast a day or two before Ramadan except for a man who customarily fasts. He should fast that day.” (Bukhari)

And the beginning of the month is determined in two ways.

The first way, is by seeing the new moon as Allah says, “Whoever of you lives to see this month should fast it” and the saying of the Prophet (SAW), “If you see the new moon then fast.” (Agreed upon) It is not a condition that everyone has to personally see the new moon, if someone trustworthy witnesses, then it is obligatory on everyone to fast.

The witness must have a mature brain, must be Muslim, must be trustworthy and also have good vision. As for a young person, or an insane person, then their witness is not to be taken. Also, a disbeliever is not to be taken as a witness as is related by Ibn Abbas (RA) who said:

A Bedouin came to the Prophet (SAW) and said, “Indeed I have seen the new moon for the start of Ramadhan” so the Prophet (SAW) said, “Do you bear witness that there is no deity worthy of worship except Allah?” he replied “yes”, then he said, “do you bear witness that Muhammad is the messenger of Allah” he replied, “yes”, then he said, ”Oh Bilal, tell the people to fast tomorrow.” (Narrated by The five except for Ahmad)

Of those not to be taken witness include, a person known as a liar, a hasty or impulsive person, a person with weak eyesight who it is impossible for them to see it. It is possible for Ramadhan to start on the witness of one person as is stated by Ibn Umar (RA), “The people saw the new moon, so I told the Prophet (SAW), and he fasted and ordered the people to fast.” (Abu Dawood and Al Hakim) and in Muslim said, “Whoever sees it, it is obligatory on them to tell those in charge of the Ummah” The start of Fasting, Eid, and Hajj are all done in the same procedure. If someone is in a far away place and they see the new moon, then they should fast and try their best to reach this news to those in charge of the Ummah. And if the news of the start of the month and end of it reaches someone before the government broadcasts it, then it is obligatory to follow the news. It is an Islamically legal proof that should be acted upon, as the Prophet (SAW) ordered Bilal to tell the people to fast as soon as he heard about the start of the month, and made it obligatory on them to fast.

Sittings In Ramadhaan With Shaikh Ibn Uthaymeen (Day 2)

مجالس شهر رمضان
Day Two:
The Merits of Fasting
Sheikh Muhammad Bin Saleh Bin ‘Uthaymeen

My brothers: Know that fasting is from one of the greatest acts of worship and obedience.

From the greatness of fasting is that Allah prescribed it on all of the nations and made it obligatory on them. “Oh you who believe, fasting has been prescribed for you just as it was prescribed on those before you so that you may be pious.” If it were not such a great act, then it would not be prescribed for all of the nations.

One of the merits of fasting is that it is a cause for forgiveness and expiation for sins. As it is stated in the Saheehayn, On Abu Hurayrah (RA), that the Prophet (SAW) said, “Whoever fasts Ramadhan with faith and seeking his reward, his past sins will be forgiven.” Which means, faith in Allah and pleasure with the obligation, expecting to get rewarded for it, and not disliking that fasting is obligatory, and not having doubt in being rewarded. In Saheeh Muslim on Abu Hurayrah as well, that the Prophet (SAW) said, “The five daily prayers, and Friday to Friday, and Ramadhan to Ramadhan, are an expiation for what is in between them, if you stay away from the major sins.”

Another merit of fasting is that it is not measured with a specific amount of reward, but Allah rewards for fasting without account. As is stated in the Saheehayn, on Abu Hurayrah (RA), the Prophet (SAW) said that Allah said, “Every action of the son of Adam is for them, except for fasting which is for me, and I reward for it. And fasting is protection, if one of you is fasting let him not behave or speak indecently; if someone tries to abuse him or fight him, let him say, ‘I am fasting’. By the one in whose hand is the soul of Muhammad, the smell emanating from the mouth of the one fasting is better with Allah then the smell of misk. For the fasting person there are 2 moments of happiness, when he breaks his fast, he is happy to eat, and when he meets his Lord, he is happy with his fast.” And in another narration, “Every good action of the son of Adam is multiplied from 10 up to 700, Allah said, “Except for the fasting, for indeed it is for Me, and I reward for it, they leave their desires and their food for My sake.”

This beautiful hadeeth shows the many merits of fasting in a number of different ways.

The first: Allah has chosen this act out of the many other acts to be for Himself. This shows the nobility of this act, and how much it is loved by Allah. Fasting shows the sincerity to Allah, as it is a secret between the slave and his Lord. No one else can see the fast except for Allah. Someone may be all by themselves and still will not break their fast from fear of Allah, and hope for His reward. For these reasons Allah has rewards this sincerity and made fasting for Himself from amongst the other acts of worship, as Allah said, “He leaves his desires and food for My sake.” On the Day of Judgment the benefit of Allah choosing this act for Himself will become clear. As Sufyan bin Uyaynah (RA) said, “When on the Day of Judgment a slave is being taken into account and from amongst all of his actions are sins, and all that remains is that person’s fast, Allah will take from him all of the sins and enter him into Jannah with his fast.”

The Second: Allah said about fasting, “And I reward for it.” The good deeds are multiplied in number, the good deed with ten like it up until 700 like it and even more. As for fasting it is rewarded by Allah without regard for numbers, and Allah is the most Noble and Gracious. And giving is based on how much one can give, meaning that Allah will give great amounts of reward for fasting without account. Fasting is patience on obeying Allah, and patience from disobeying Allah, and patience on what Allah decrees. All the types of patience have come together in this month, as well as patience with hunger thirst, and weakness of the body and soul. So, it is a must that the fasting one should be patient, as Allah says, “Allah rewards the patience ones without account.”

The Third: Indeed fasting is protection, protection from acting or speaking indecently. As the Prophet (SAW) said, “When the day of fasting comes do not act indecently or cause mischief.” It is also a means of protection from the Fire as narrated by Imam Ahmad with a good chain on the authority of Jabir (RA) that the Prophet (SAW) said, “Fasting is a protection for the slave from the Fire.”

The Fourth: The smell of the fasting person’s breath is more beloved to Allah than the smell of misk, because it is a sign of fasting so it is loved by Allah. This shows the greatness of fasting in the view of Allah. Even something that is hated amongst the people becomes loved by Allah because it is a sign of obedience to Allah through fasting.

The Fifth: For the person fasting is 2 moments of happiness, when he breaks his fast and when he meets his Lord. As for his happiness in breaking the fast, that is because they are happy with the blessing Allah gives them for giving them the ability to do such a great act. And how many people prevent themselves from this reward by finding happiness in eating and drinking and going to weddings while they should be fasting? As for happiness with their fast when they meet their Lord, once they see their reward with Allah (SWT) given to them like money at a time of poverty once it said, “Where are the fasting ones that they may enter Jannah from the door of Ar-rayyan which no one else but they will enter.” Also in this hadeeth, once the fasting one is cursed by someone or someone fights with them, then they should not return with the same behavior, this might make the cursing and fighting increase. They should not also remain silent, but they should let the other person know they are fasting so they know that they will not face them with the same behavior out of respect for the fast. “Repel with what is better: Then will he between whom and thee was hatred become as it were thy friend and intimate. Yet to achieve this is only for those who are patient it is not given to any but those endowed with the greatest good fortune.”

Also from the merits of fasting is that it intercedes for the person on the Day of Judgment. Abdullah Bin Omar (RA) narrates that the Prophet (SAW) said, “Fasting and Qur’an are two interceders on the Day of Judgment, the fast will say, “My Lord, I prevented him from food and desires so grant me intercession for him”, and the Qur’an will say, “I prevented him from sleeping at night so grant me intercession for him.” He said, “So they will intercede.” Narrated by Ahmad.

My brothers: The merits of fasting will not benefit unless you perform the fast in the correct manners and are mindful of its rules and boundaries. Ask Allah to forgive your shortcomings during the fast. Oh Allah protect our fast, and make it an intercession for us, and forgive us and our parents and the Muslims, and send your peace and blessings on our Prophet Muhammad (SAW).

Sittings In Ramadhaan With Shaikh Ibn Uthaymeen (Day 1)

مجالس شهر رمضان
Day One:
The Merits of the Month of Ramadhan
Sheikh Muhammad Bin Saleh Bin ‘Uthaymeen

The Sheikh begins by praising Allah…

My dear brothers, we have come to a “noble” month, and a “grand” season. Allah makes great in it the reward. He opens the doors of good for whosoever turns to them. It is the month of goodness and blessings, the month of bestowment and flourish. Ramadhan is the month in which was sent down the Qur’an, as a guide to mankind, also clear Signs for guidance and judgment (Between right and wrong). It is the month that is known for mercy, forgiveness, and safety from the Fire. The first of it is mercy, the middle of it is forgiveness, and the last of it is safety from the Fire. News of this month’s greatness and preference is widespread, and the evidences of this are well-known. As is stated in the Saheehayn (Bukhari and Muslim), “On the authority of Abu Hurayrah (RA), that the Prophet (SAWS) said, ‘When Ramadhan comes, the gates of Heaven are opened, and the gates of Hell are closed, and the Devils are chained.’” And indeed the gates of Heaven are opened in this month, for the increase in good actions and good desires from mankind. And the gates of Hell are closed for the decrease in disobedience from the People of Faith. And the Devils are chained so that they are not able to do what they would normally do otherwise.

Imam Ahmad narrates on the authority of Abu Hurayrah (RA) that the Prophet (SAW) said: “My nation was given five specific things during the month of Ramadhan which no nation before us was given. The breath of a fasting person is sweeter to Allah then the smell of misk, the Angels ask for the forgiveness of the fasting one until they eat, Allah beautifies Heaven every day and says, “My righteous servants are about to be spared suffering and harm, then they will be sent to you”, the Devils are chained so that they are not able to do what they would normally do otherwise, and they are forgiven in the last night.” They said, “O Messenger of Allah, are you referring to Laylatul-Qadr?”, He replied, “No, but indeed the reward follows the good deed, once the deed is performed.”

My brothers, these are five particular things Allah has chosen specifically for you from amongst the other Nations.

The First one, that the breath of a fasting person is more beloved to Allah than the smell of musk. This is a smell which is disliked among the people but to Allah it is better then the scent of misk because it is a result of worship and obedience of Allah. Whenever there is a sign or result of obedience and worship, it is beloved to The Exalted One, and then He rewards them with what is superior, and more preferred. Do you not see the martyr who is killed in the way of Allah with the intention of the Word of Allah to be dominant? They will come on the Day of Judgment with blood that is red, but its smell will be the smell of misk. And also during Hajj Allah (SWT) says to his Angels, “Look at my slaves who have come to me disheveled and dusty” (Narrated by Ahmad and Ibn Habban in his Saheeh). This disheveled appearance is beloved to Allah in this situation because it is a sign of obedience to Him as it represents the observance of ihram and leaving of the luxuries.

The Second, the Angels ask for their forgiveness until they break their fast. Angels are noble slaves to Allah, “They do not disobey Allah in what they are commanded, and they do what they are ordered.” And they are most deserving for their du’ah to be answered for the fasting people, as soon as they are given permission to do so. When Allah gives them permission to do so, it is a proof of the greatness of the fasting person’s fast. And when the forgiveness is sought, it brings forgiveness as well as a protection from sins in this life and in the next. All of the sons of Adam are sinners who are in need of forgiveness from Allah (SWT).

The Third, Allah beautifies Heaven every day and says, “My righteous servants are about to be spared suffering and harm, then they will be sent to you.” The suffering refers to the suffering and hardships of this life. The servants hasten to do good which gives them happiness in this life as well as the next and will bring them to Dar Assalaam.

The Fourth, the Devils are locked with chains so they may not accomplish misguiding the believers from the Truth and keeping them from that which is good. This is from Allah’s help for the believer, that their enemies: the ones whom call their people to be companions of the Fire, are jailed. As a result of this, you will see the believer doing more actions that are good, and staying away from doing evil in this month more than in any other month.

The Fifth, Allah forgives for the Nation of Muhammad (SAW) in the last night of this month. If they do what is required of them in this blessed month, from fasting and praying, then Allah will reward them when they complete the deed. For indeed the good deed is rewarded at the completion of the deed.

There are 3 ways that Allah (SWT) rewards his slaves in this month.

– The first way is that Allah (SWT) makes these actions obligatory on us. Actions that will raise us in status and be a cause for our forgiveness. Had it not been prescribed for us, then we would not worship Allah with these actions, because actions are not performed except they are revealed to his Messenger. Allah speaks about those whom create acts of worship from other than what Allah has revealed and made it shirk. Allah (SWT) says, “Have they partners, who have established for them some religion without the permission of Allah…”

– The second way is that Allah gave them the Tawfeeq (ability) to do the righteous acts that many others have neglected. Had it not been for Allah’s help then they would not have done these acts, so to Allah (SWT) is all praise and graciousness. “They make it a favor unto you that they have surrendered. Say: Deem not your Surrender a favor unto me; nay, but Allah has favored you by leading you to the Faith, if you are truthful.”

– The third way is that the reward is multiplied by ten to 700 times to many more times. So the graciousness is from Allah (SWT) with the good deeds and the rewards for them, and all praise is due to Allah Lord of all the worlds.

My brothers, seeking the rewards of Ramadan is a big blessing on whoever tries to seek them by doing what they are required and by coming closer to their Lord. And by staying away from disobedience and heedlessness and forgetting about Him, and move to His remembrance. And from distancing yourself from Allah (SWT) to making yourself closer to Him.

The Sheikh recites lines of poetry about coming closer to Allah during Ramadhan…

O Allah awaken us from this heedlessness, and give us the ability to increase in Taqwah, and give us the ability to make use of our time during this special time, and forgive us and our parents and all the Muslims, with your mercy. And send your peace and blessings on the Prophet Muhammad (SAW).

Welcoming Ramadhaan, By Aasim Al-Hakeem

A public lecture delivered at Makki Masjid on the topic of Welcoming the blessed month of Ramadhan by Sheikh Aasim Al Hakeem (KSA).

A Summary of The Verses Being Recited In Taraawee (Night 13)

A summary of the verses being recited.

13th of Ramadhaan (Juzz 13 [12:53 to 14:52])

To be recited Sunday Night (Aug 22)

Surah 12 – Yusuf – “Joseph”

Summary: The Surah follows the revelation of Surah 11 and is therefore Meccan. It was revealed in the period following the Year of Sorrow and the Prophet receiving the first and second pledges of loyalty at `Aqabah from the Ansar of Madinah. In this period the Prophet was enduring a time when he and his followers felt the strains of isolation and felt alienated from their social surroundings. This chapter revolves around the idea that Allah alone directs the affairs of man and that judgement rests with Him, it highlights the trials of the Prophet Joseph, the strain of isolation that he faced, the alienation of slavery in a foreign land, imprisonment and the final change of fortunes that resulted from his patience.

Verses	Description
12:4-102	The Story of Joseph: a favourite child is lost; in Egypt and facing trial; from prison to palace; brothers reunion; a child’s dream come true
12:103-111	Most people do not believe, or commit shirk; the Way of the Prophet; Lessons in Qur’anic stories

Surah 13 – ar-Ra`d – “Thunder”

Summary: The Surah takes its name after the mention of thunder in verse 13. The theme of this Surah is Allah’s Oneness, faith, submission to Him, revelation and resurrection, and it is distinguished by its moving description of Allah’s power and knowledge.

Verses	Description
13:1-7	Revelation of the Qur’an; Creation of the heavens and earth, blessings of the earth; Denial of resurrection
13:8-17	Allah knows all and sees all; Guardian angels; Signs in creation; futility of calling on false gods; Parable of truth and falsehood
13:18-27	Qualities of the believers, and reward; Qualities of disbelievers, and punishment
13:28-34	Remembrance of Allah; Call of the Prophet; Greatness of the Qur’an; Futility of polytheism;
13:35-43	A Picture of Paradise; People of the Book and the Qur’an; The Qur’an as judge; The Prophet consoled; The disbelievers scheme and Allah too schemes

Surah 14 – Ibrahim – “Abraham”

Summary: The Surah takes its name after the mention of Abraham in vv. 35 onwards, a blessed Prophet who was grateful, devout and tender-hearted, and this is the sense of the whole Surah. It continues from where the previous chapter leaves off which explains how Allah’s revelation gains ground despite man’s scheming against it. Unity of the divine message and Allah’s blessings are the focal themes of this chapter but, like other Meccan chapters, it also covers faith, revelation, Allah’s oneness, resurrection and judgment.

Verses	Description
14:1-15	The Prophet guides to the light; Those who prefer this life to the Hereafter; Moses guided to the light; Messengers were sent to previous nations and how they were received
14:16-27	Punishment of Hell; Deeds of the disbelievers; Allah’s promise and Satan’s promise; Disavowal between disbelieving allies; Reward of Paradise; Parable of a good tree and a rotten tree
14:28-34	Bartering Allah’s blessings; Shirk; Allah is creator and giver of blessings; Allah’s blessings cannot be counted
14:35-52	A prayer for all time: Abraham’s passionate supplication against shirk, protection for those he left at Mecca, for his progeny and parents; Day of Judgment; Examples of previous nations; Universality of Islam

Compiled By Ustaadh Abu Rumaysah.

A Summary of The Verses Being Recited In Taraawee (Night 12)

A summary of the verses being recited.

12th of Ramadhaan (Juzz 12 [11:8 to 12:52])

To be recited Saturday Night (Aug 21)

Surah 11 – Hud – “Hud”

Summary: The Surah is named after the story of the Prophet Hud mentioned in verses 50-60. It was revealed after Surah 10 which was revealed after Surah 17, during the Year of Sorrow, a very difficult year for the Prophet (SAW); his beloved wife, Khadijah, passed away, as did his uncle Abu Talib, who had hitherto protected him. As a result, life became very difficult and hostility to him and his message increased. This chapter consoles the Messenger and his followers and reassures them by recounting the struggles of the Prophets and their followers in the past, highlighting how they dealt with ridicule, hostility and persecution. It also vindicates the truth of revelation in a way that complements the previous chapter; the previous chapter highlights Allah’s mercy with creation, this chapter highlights Allah’s justice with creation.

Verses	Description
11:1-7	Nature of the Qur’an, revelation; Call of the Prophet; Allah knows all and provides for all; Creation; Resurrection – The Message is spelled out.
11:8-11	Man in the face of blessing and adversity
11:12-24	Miracle of the Qur’an; Lying against Allah; Believers reward
11:25-49	The Call of Noah, the rejection of his people; the Flood; Noah’s son was not of his family
11:50-60	The Call of Hud, the rejection of his people, his disavowal of their gods; Destruction of Ad
11:61-68	The Call of Salih, the rejection of his people; the Camel; Destruction of Thamud
11:69-83	The Story of Abraham and his guests; Lot and his guests, the people of Lot; Destruction of Lots’ people
11:84-95	The Call of Shu’ayb, the arguments of his people; Destruction of Thamud
11:96-99	The Call of Moses, Pharaoh’s transgressions and response
11:100-123	The wisdom of recounting stories of the past; the Last Day, Paradise and Hell; The fallacy of paganism; Keeping firm on the Way of Allah; Worship Allah and put trust in Him

Surah 12 – Yusuf – “Joseph”

Summary: The Surah follows the revelation of Surah 11 and is therefore Meccan. It was revealed in the period following the Year of Sorrow and the Prophet receiving the first and second pledges of loyalty at `Aqabah from the Ansar of Madinah. In this period the Prophet was enduring a time when he and his followers felt the strains of isolation and felt alienated from their social surroundings. This chapter revolves around the idea that Allah alone directs the affairs of man, and that judgement rests with Him, it highlights the trials of the Prophet Joseph, the strain of isolation that he faced, the alienation of slavery in a foreign land, imprisonment and the final change of fortunes that resulted from his patience. The Surah is unique in that it relates the story of Joseph in full, whereas we find that other chapters relate various episodes from the lives of certain Prophets.

Verses	Description
12:1-3	The Qualities of the Qur’an
12:4-102	The Story of Joseph: a favourite child is lost; in Egypt and facing trial; from prison to palace; brothers reunion; a child’s dream come true

Compiled by Ustaadh Abu Rumaysah.

A Summary of The Verses Being Recited In Taraawee (Night 11)

A summary of the verses being recited.

11th of Ramadhaan (Juzz 11 [9:93 to 11:7])

To be recited Friday Night (Aug 20)

Surah 9 – at-Tawbah – “Repentance”

Summary: Widely regarded to be a continuation of the previous chapter, this Surah takes its name from verse 104. It is also called al-Bara’a (Disavowal) taken from the first verse, and is the only Surah that does not commence with the basmAllah because of its stern commandments against the polytheists. It was revealed in the 9^th year of Hijra and proclaimed the end of idolatry in Arabia. The Christian Byzantine Empire had made moves against the rising power in Arabia and so the chapter contains instructions towards the impending war; therefore, the expedition of Tabuk is discussed as well as the plots of the hypocrites to undermine Muslim society.

Verses	Description
9:100-118	Allah’s good pleasure is with the righteous; Repentance and forgiveness; Zakat purifies; Working good deeds; Masjid Dirar; Believers surrender to Allah sincerely; The 3 who remained behind at Tabuk
9:119-129	Believers associate with the righteous; Virtue of Jihad; Some should go to war, some should remain behind to teach; Every Surah increases the faith of believers; The gentle nature of the Prophet; Trust in Allah;

Surah 10 – Yunus – “Jonah”

Summary: The Surah takes its name from verse 98. The Surah was revealed in Mecca and stresses Allah’s power, the authenticity of the Qur’an and the fate of the evildoers. Also discussed are Tawhid, how Allah reveals Himself to man, how the Prophets were rejected and the workings of Allah’s divine grace.

Verses	Description
10:1-6	Revelation; Allah and His Signs
10:7-20	The allures of the world; Man in adversity; Destruction of previous nations; Prophet can only convey, he cannot alter; Fallacy of polytheism; Causes of dissension
10:21-40	Polytheists in adversity; Parable of the world; The Last Day; Proofs of Allah’s Oneness and power; Authenticity of the Qur’an
10:41-70	Disbelievers are deaf and blind; Everything has its appointed time; Admonition from Allah; Acknowledging Allah’s bounties; Friends of Allah; All belongs to Allah; Lying against Allah
10:71-93	Story of Noah, Moses, Children of Israel
10:94-109	Proof of revelation; Jonah’s people believing; Allah is with the believers; the reality of Tawhid and core of Islam;  Decree; Follow and be patient.

Compiled by Ustaadh Abu Rumaysah