Chapter 1: THE VIRTUES OF RAMADHAAN

Translation: Hadhrat Salmaan رَضِيَ اللّٰهُ عَنْهُ says that on the last day of Sha’baan, Rasulullah ﷺ spoke to us and said: “O People, there comes to you now a great month, a most blessed month, in which there is a night greater in value and goodness than a thousand months. It is a month in which Allah Ta’ala has made fasting fardh during the day and has made Sunnah the Taraaweeh Salaah at night. Whosoever wants to be close to Allah Ta’ala by doing any good deed, for such a person there shall be the reward like the one who had performed a fardh in any other time and whoever performs a fardh, shall be given the reward of seventy faraaidh in any other time. This is indeed the month of patience and the reward for true patience is Jannah. It is the month of showing kindness to everyone. It is the month in which a true believer’s rizq (food, money, etc.) are increased. Whosoever feeds a fasting person in order to break the fast at the time of iftaar, for him there shall be forgiveness of sins and freedom from the fire of Jahannam and he shall receive the same reward as the fasting person (whom he fed) without the fasting person losing any reward. Thereupon we said, ‘O Messenger of Allah Ta’ala, not all of us can afford to give a fasting person something to break his fast with.’ Rasulullah ﷺ replied, ‘Allah Ta’ala gives the same reward to the one who gives a fasting person to break the fast, just one date or a drink of water or a sip of milk.’ This is a month, the first of which brings the mercy of Allah Ta’ala, the middle of which brings His forgiveness and the last of which brings freedom from the fire of Jahannam. Whosoever lessons the work of his workers (who are also fasting in this month), Allah Ta’ala will forgive him and free him from the fire of Jahannam. In this month four things you should perform in great number, two of which shall be to please Allah Ta’ala, while the other two shall be those which you cannot do without. Those which shall be to please Allah Ta’ala, are that you should recite the Kalimah Tayyibah -Laailaaha illallah (i.e. To bear witness that there is no god except Allah Ta’ala) abundantly and to recite istighfaar (beg for the forgiveness of Allah Ta’ala by saying Astaghfirullah). And as for those which you cannot do without; you should beg of Allah Ta’ala for entrance into Jannah and ask protection in Him from Jahannam. And whoever gives a fasting person water to drink, Allah Ta’ala shall grant him to drink from my fountain, such a drink, after which that person shall never feel thirsty again until he enters Jannah.”

Note: Muhadditheen have some reservations regarding some of the narrators of this Hadith. However, in aspects of Fazaail (Virtues), such reservations can be tolerated. Secondly, all the points in this Hadith have been explained in many other Ahaadith on the great rewards of Ramadhaan. Quite a number of important points are brought to our notice.

Rasulullah ﷺ gave this lecture at the end of Sha’baan, because he wanted to show us the great importance of Ramadhaan so that we do not allow one second of this month to go to waste. Thereafter our attention is drawn to Laylatul Qadr (this is discussed in detail in the section on Laylatul Qadr). Then attention is drawn to the fact that Fasting has been made fardh by Allah Ta’ala who has also made sunnah the Taraaweeh Salaah at night.

From this Hadith we learn that the command for Taraaweeh Salaah too comes from Allah Ta’ala Himself. Besides this, in all the Ahaadith where Rasulullah ﷺ says, “I have made it Sunnah,” is to stress its importance. All the Ulama are agreed upon the fact that Taraaweeh is Sunnah. It is written in Burhaan that no one rejects this besides the Shias.

Moulana Shah Abdul Haq Muhaddith Dehlawi رَحْمَةُ اللّٰهِ عَلَيْهِ in his book, ‘Maa Sabata bis Sunnah’, states that if the people of any town do not perform Taraaweeh Salaah, the Muslim ruler should make them do so by force.

Many people say that you may listen to the full Qur-aan being read in a certain Masjid in eight or ten nights and then stop performing Taraaweeh with jamaat as the Sunnah will have been fulfilled. This is wrong, because by doing this, only one Sunnah will be fulfilled and the other will be neglected. We should remember that there are two separate Sunnats. Firstly, it is Sunnah to hear the full Qur-aan being read in the Taraaweeh in Ramadhaan. Secondly, it is Sunnah to perform Taraaweeh Salaah with jamaat for men in the Masjid for the entire Ramadhaan. Both the Sunnats should be fulfilled.

For those who are musaafir (travelling) and are unable to fulfil both the Sunnats, because of not knowing as to the different places they will be at during their travels, then for them it is advisable that they should complete the full Quraan Shareef in Taraaweeh in the first few days of Ramadhaan. Thereafter they should perform Taraaweeh wherever they find the opportunity. In this way the Qur-aan will be completed and their work will also not be hampered.

Another point we learn in the Hadith is that Rasulullah ﷺ told us that any nafl done in Ramadhaan is rewarded as much as a fardh in normal times and a fardh done in Ramadhaan has the reward of seventy faraaidh in other times.

Here we should ponder over our ibaadah. Is our ibaadah or worship in Ramadhaan important to us? How many nawaafil do we perform? As far as our fardh is concerned, how many people do we see who after having eaten sehri, go back to bed without performing the Fajr Salaah. Many people do perform fajr, but not with jamaat. How do we show our thanks to Allah Ta’ala for the food we had eaten for sehri by not performing the most important fardh or by not performing it with jamaat. Such a Salaah is (not complete and) considered as defective. Rasulullah ﷺ said: “There is no Salaah for those near the Masjid except in the Masjid.” In the kitaab ‘Mazhaahir-e-Haq’ it is mention that there is no reward for a person who does not perform his Salaah with jamaat without any good reason or excuse. Similarly, in many cases at the time of iftaar, Maghrib Salaah is missed and many do not come to the Masjid. From those people who come to the masjid, some miss the first takbeer or the first rakaat. Many people hurry to get over with the Taraaweeh Salaah and perform the Esha Salaah even before the time of Esha sets in. (Some people do not perform their Salaah at all, even in Ramadhaan).

This is the condition of our fardh Salaah in Ramadhaan. Whilst performing one fardh of fasting, three others are destroyed. How often do we see that the time of Zuhr Salaah passes by because we are asleep, while the time of Asr goes by because we are too busy buying, selling or cooking to prepare for iftaar. If such is the case with the faraaidh, then we can imagine how much less importance is given to the nafl actions. One finds that because of sleep, the times of Salaatul Ishraaq (after sunrise) and Salaatud Dhuhaa (before noon) goes by. Then what about Salaatul Awwabeen (just after Maghrib)? Here we find ourselves busy with iftaar and when taking into account the Taraaweeh Salaah after Esha, this Salaah is also neglected. Further, we find that the time for Salaatut Tahajjud is the same as that for sehri, as a result, this too is neglected. One may make a thousand excuses for not finding time for these nawaafil. These are all excuses only for not performing these Salaah.

If you do not wish to do something then you will make up a thousand excuses for it

THE PRACTICE OF MOULANA KHALIL AHMAD SAHARANPURI رَضِيَ اللّٰهُ عَنْهُ DURING RAMADHAAN

We see that there are many who do find the time to engage themselves in ibaadah during these precious moments. I had personally observed my ustaad, Moulana Khalil Ahmad رَحْمَةُ اللّٰهِ عَلَيْهِ , during many a Ramadhaan. He was a weak sickly person and of advanced age but in spite of these difficulties he used to read one and a quarter juz of the Qur-aan in nafl Salaah after Maghrib. Thereafter he used to have meals for about half an hour. After performing all other necessities in preparation for Taraaweeh Salaah, he used to stand in Taraaweeh for about two and a half hours when he was in India, and when he was in Madinah Munawwarah the duration was three hours. Thereafter he used to sleep for about two or three hours (depending on the season). Then he used to again recite the Qur-aan in Tahajjud Saalah until about half an hour before Fajr. He then ate sehri. From sehri until Fajr he remained busy with reciting the Qur-aan or wazifas. With the greyness of dawn he performed Fajr Salaah and thereafter remained in meditation (muraaqabah) until Ishraaq. After having performed Ishraaq he used to write his famous kitaab, ‘Bazlul Majhood’, which is a commentary on Abu Dawood. He would then normally attend to letters and dictating replies up to midday. Then he would rest until Zuhr Salaah. Between Zuhr and Asr he used to recite the Qur-aan. From Asr Salaah until Maghrib he used to be busy with tasbeeh and answering the queries of those who visited him. When he completed ‘Bazlul Majhood’, then part of the morning used to be spent in tilaawah and studying some great Deeni kitaabs, especially ‘Bazlul Majhood’ and ‘Wafa al Wafa’. This was his daily programme for nafl ibaadat throughout the year. However, in Ramadhaan he used to spend a bit more time in his ibaadah, making the rakaats in Salaah longer. For an ordinary person to carry out the daily routine that our pious elders had for Ramadhaan would be difficult.

THE PRACTICE OF SHAIKHUL HIND رَضِيَ اللّٰهُ عَنْهُ DURING RAMADHAAN

Shaikhul Hind Moulana Mahmoodul Hasan رَحْمَةُ اللّٰهِ عَلَيْهِ used to remain in nafl Salaah from after Taraaweeh until Fajr, while also listening to the Qur-aan recited by various huffaaz one after the other. Moulana Shah Abdurraheem Raipuri remained busy with tilaawah (recitation) of the Qur-aan day and night in Ramadhaan. There was no time for attending to correspondence or meeting visitors. Only his special persons were allowed to wait on him after Taraaweeh for a short period while he drank a cup of tea.

The reason for mentioning the manner in which these pious people spent their Ramadhaan is not that we may just read about it without deriving any benefit or pass a casual remark. Rather it is written with the object that we, in our own way, may build up courage and to the best of our ability try to copy and follow their noble examples. Every pious elder’s program was unique. How wonderful would it be if those who are not occupied and are free (of duties), try their utmost to commit themselves more to ibaadah in this one month after having allowed eleven months of the year go by wasted. As for those who have to report to their offices at eight, nine or ten in the morning; there should be no difficulty for them if they at least spend the time from Fajr until their office hours in reciting the Qur-aan in Ramadhaan. After all, for fulfilling all our necessities we do find time in spite of our office hours. For those who are engaged in farming and are self-employed, nothing prevents them from reciting the Qur-aan on their farms or adjusting their daily routine. As far as the businessmen, shopkeepers and wholesalers are concerned, nothing prevents them from reciting the Qur-aan in Ramadhaan during their business hours or cutting short the trading time in order to make time for Tilaawah.

ALL DIVINE BOOKS WERE REVELAED IN RAMADHAAN

There is a very strong link between Ramadhaan and the Tilaawah of the Qur-aan. Many great divine books of Allah Ta’ala were revealed in this month. Similarly, in this month the Qur-aan Shareef was brought down from the ‘Lowhul Mahfoozh’ (preserved tablet) to the ‘samaaud dunyaa’ (Earthly sky), from where it was revealed in small passages and verses to Rasulullah ﷺ in a period of twenty-three years. Nabi Ibrahim عَلَيْهِ السَّلَامُ received his scriptures on the first and third of this sacred month. Nabi Dawood عَلَيْهِ السَّلَامُ received the Zaboor on the twelfth or eighteenth. Nabi Moosa عَلَيْهِ السَّلَامُ received the Towrah on the sixth. Nabi Essa عَلَيْهِ السَّلَامُ received the Injeel on the twelfth or thirteenth. From this we note the great connection between the divine books of Allah Ta’ala and the month of Ramadhaan. Therefore, as much tilaawah of the Qur-aan Shareef as possible should be made during this month. This was the habit of our Mashaaikh. Jibra-eel عَلَيْهِ السَّلَامُ would recite the whole Qur-aan to our Nabi ﷺ in the month of Ramadhaan. In some reports it is stated that Rasulullah ﷺ would recite and Jibra-eel عَلَيْهِ السَّلَامُ used to listen. By combining these reports, the Ulama have deduced that it is Mustahab to read Qur-aan in such a manner that while one recites, the other listens. Thereafter, another recites while the other listens. So recite the Qur-aan as much as possible. Whatever time remains thereafter should be spent in Ibaadah. Rasulullah ﷺ drew our attention to four things and advised us that we should practice on them as much as possible. They are: the recitation of Kalimah Tayyibah, Istighfaar, begging for Jannah and asking safety from Jahannam. Therefore, it will be ones good fortune to spend as much time as possible reciting these. This will be the true appreciation of the teachings of Rasulullah ﷺ . It is easy in keeping the tongue busy with the recitation of Durood Shareef or ‘Laa Ilaaha illallaah’ while being engaged in our daily works?

Poetic Translation: “I never forget you, even though I face so many difficulties of life.”

In the same Hadith, Rasulullah ﷺ has mentioned a few specialties and etiquettes of this month. Firstly, Ramadhaan is the month of patience. So if great difficulty is experienced in fasting, one should bear it with patience. One should not complain as people are fond of doing during hot days. If by chance sehri is missed out, then too one should not complain. Similarly, should any difficulty or trial be experienced in Taraaweeh Salaah, one should bear it with happiness and not as a burden, otherwise these deeds may possibly be empty of barakah (blessings). When we have avoided the worldly pleasures and given up our eating and drinking, then, for the sake of the pleasure of Allah Ta’ala, then what are these difficulties?

KINDNESS FOR THE POOR & UNFORTUNATE

The Hadith also says that it is the month of sympathy and kindness, especially for the poor and needy. Sympathy should be of a practical nature. When ten things are placed before us for iftaar, at least two or four of them should be set aside for the poor and needy. Actually they Ramadhaan should be treated more favourably, if not, then at least equally, and should certainly be given some food at least. The Sahaabah رَضِيَ اللّٰهُ عَنْهُمْ were living examples in showing sympathy for the poor and therefore it is our duty to follow or at least try to follow them. As far as sacrifice and sympathy is concerned, only the brave people can follow the examples of the Sahaabah رَضِيَ اللّٰهُ عَنْهُمْ . There are many examples which will leave one astonished. By way of example one incident is narrated, Abu Jahm رَضِيَ اللّٰهُ عَنْهُ relates that, during the battle of Yarmook, he went in search of his cousin, taking with him water in a water bag to give him to drink and also wash his wounds if he was found alive or wounded. He found him lying among the wounded. When I asked him whether he wanted some water, he replied ‘Yes’. At that moment someone near him moaned. My cousin pointed to that person indicating that I should first give him the water. I went to him and found that he too needed water, but just as I was about to give him the water, a third person groaned near him. The second one pointed to this third person, indicating that I should give the third person to drink first. I went to the third person but before he could drink, I found out that he had passed away, I then returned to the second one only to find that he too had passed away. When I came back to my cousin, he too had become a shaheed. This is the type of caring character the Sahaabah رَضِيَ اللّٰهُ عَنْهُمْ had. They preferred to die thirsty rather than to drink before another Muslim brother. May Allah Ta’ala be pleased with them all and grant us the ability to follow in their footsteps. Aameen. Roohul Bayaan quotes from Imaam Suyuti’s رَحْمَةُ اللّٰهِ عَلَيْهِ Jaami’us Sagheer and Imam Sakhaawi’s Maqaasid the narration of Hadhrat Ibn Umar رَضِيَ اللّٰهُ عَنْهُمَا that Nabi ﷺ said, “At all times in my Ummah there will be 500 chosen servants and forty abdaal (pious ones, totally devoted to Allah Ta’ala). When anyone of them passes away then immediately he is succeeded by another.” The Sahaabah رَضِيَ اللّٰهُ عَنْهُمْ inquired, “What are their exclusive deeds?” Rasulullah ﷺ replied, “They overlook the injustices of the sinners and show kindness to those who ill treat them, and from the rizq provided for them by Allah Ta’ala, they promote sympathy and graciousness (by spending on the creation of Allah Ta’ala).” Another Hadith says that whoever feeds the hungry, clothes the unclothed and gives shelter to the traveler, Allah Ta’ala shall save him from the terrors of Qiyaamah. Yahya Barmaki رَحْمَةُ اللّٰهِ عَلَيْهِ would give Imaam Sufyaan Sauri رَحْمَةُ اللّٰهِ عَلَيْهِ 1000 Dirhams every month, whereupon Imaam Sufyaan رَحْمَةُ اللّٰهِ عَلَيْهِ used to make sajdah before Allah Ta’ala making dua, “O Allah! Yahya has seen sufficiently to my worldly needs. You see, through Your Great Mercy, to his necessities in the Hereafter.” After the death of Yahya some people saw him in their dreams and on inquiring what had happened to him in the hereafter, he replied: “Through the duas of Sufyaan I have been forgiven by Allah Ta’ala.”

Further, Rasulullah ﷺ mentioned the virtue of feeding a fasting person at the time of breaking the fast. In one Hadith it is reported that one who feeds a person out of his Halaal earnings to break the fast, the Malaaikah grant mercy upon him during the nights of Ramadhaan and Jibra-eel عَلَيْهِ السَّلَامُ shakes his hands on Laylatul Qadr. The sign of this is that his heart becomes soft and tears flow from his eyes. During Ramadhaan, Hammaad bin Salamah, a very famous Muhaddith, would feed fifty people every day at the time of iftaar.

Thereafter, the Hadith of Rasulullah ﷺ called the first section (i.e. first ten days) of Ramadhaan the coming of mercy, which means that Allah’s Ta’ala showers His mercy on all the believers. For those who are thankful to Allah Ta’ala for His bounties, they will receive even more. The Qur-aan Shareef says:

Translation: “If you are grateful, I will surely grant you more.” (Surah Ibraaheem - Aayah 7) During the second section (i.e. the second ten days) of Ramadhaan, forgiveness begins to come down as a reward for fasting during the first section. The last section (i.e. the last ten days) of Ramadhaan brings protection from entrance into Jahannam. This is supported by many Ramadhaan similar Ahaadith. In my personal opinion, Ramadhaan has been divided into three sections because people are normally of three different types. Firstly, there are those who have no sins. They receive Allah Ta’ala’s Mercy and Bounties from the very beginning of Ramadhaan. Secondly, there are those whose sins are not too much. They receive forgiveness after one third of Ramadhaan has passed. Thirdly, there are the real sinners. They receive forgiveness after having fasted most of Ramadhaan. Those who received Allah Ta’ala’s mercy right at the beginning are the most fortunate ones because of the great amount of mercy they have received. (And Allah Ta’ala knows best).

Another point mentioned in the Ahaadith is that employers should be merciful to their workers (employees) in Ramadhaan because, after all, they are also fasting. Unnecessary hard work or too much of it will be difficult for them. An extra worker should be hired when the work is too much. That of course, only applies when the employee himself is fasting; otherwise there is no difference for them between Ramadhaan and any other month. Words cannot describe the position of the shameless and oppressive employer who himself does not fast and unnecessarily burdens his employees with extra work, and if there is any delay caused by the employee due to Salaah or fasting, then he is outraged. Regarding such persons the Qur-aan states;

Translation: “And soon the oppressor will come to know where his abode is. (In Jahannam)” (Surah Shua’raa - Aayah 227) Lastly, Rasulullah ﷺ encouraged four things in the Hadith that should be repeated constantly. Firstly, the recitation of Kalimah Tayyibah, which in the Ahaadith is called the highest form of zikr. In ‘Mishkaat’, Abu Saeed Khudri عَلَيْهِ السَّلَامُ reports: “Once Nabi Moosa عَلَيْهِ السَّلَامُ begged Allah Ta’ala to grant him a special zikr by which he can remember Allah Ta’ala and also (by which he could) ask from Him in dua. Allah Ta’ala told him to recite the Kalimah Tayyibah. Sayyidina Moosa عَلَيْهِ السَّلَامُ said, ‘O Allah! This is a zikr recited by all your servants, I wish for a special zikr.’ Allah Ta’ala replied, ‘O Moosa, if the seven heavens, the earth and all its occupants including the Malaaikah but excluding Myself (i.e. excluding Allah Ta’ala Himself) are placed on one side of a scale and this Kalimah on the other side, then this Kalimah will weigh heavier than everything else.” In another Hadith it is stated, “Should anyone sincerely recite this Kalimah, the doors of Jannah open up immediately for him and nothing can stop him from reaching Allah Ta’ala’s arsh (throne).” The only condition is that the reciter should stay away from major sins. Allah Ta’ala's system is that He grants our basic needs in abundance. We see all over the world that whatever is generally required is found in abundance. For example, water, which is a basic necessity, has been made common by Allah Ta’ala in His infinite mercy, and how uncommon He has made the useless art of alchemy. The Kalimah Tayyibah is the most excellent form of zikr. Allah Ta’ala has made it common for everybody, so that no one is deprived of it. Therefore, if any person is deprived of it, it is his own fault. There are many Ahaadith showing its rewards which I have left out for the sake of brevity. The second thing which should be recited plentifully is istighfaar. The Ahaadith report many rewards of istighfaar. In one Hadith we read, “Whoever makes abundant Istighfaar, Allah Ta’ala opens a way out for him from all problems and removes all sadness from him. He also receives rizq (food, money, etc.) from unexpected places.” In another Hadith, Rasulullah ﷺ said, “Every man is a sinner, but the best among the sinners are those who make taubah and ask for forgiveness.” In one Hadith it is mentioned, “When a man commits a sin, a black spot forms on his heart, but when he asks for forgiveness, it is washed away, if not, then the black spot remains.” Thereafter, Rasulullah ﷺ commanded us to beg two things which we cannot do without. Firstly to beg Allah Ta’ala for entrance into Jannah and secondly to ask for protection in Him from Jahannam. May Allah Ta’ala grant us this good fortune. (Aameen)

Translation: Hadhrat Abu Hurairah رَضِيَ اللّٰهُ عَنْهُ says that Rasulullah ﷺ said, “My Ummah has been given five special things in Ramadhaan that were not given to anyone before them. The smell from the mouth of a fasting person is sweeter to Allah Ta’ala than the sweet smell of musk. The fish in the sea continue asking for forgiveness for them until they break their fast. Allah Ta’ala prepares and decorates Jannah every day for them and then says: ‘The time is near when My pious servants shall throw away the trials (of the world) and come to you.’ The evil shayaateen are chained up in the month of Ramadhaan so as not to take people towards evils which they normally do during other months. On the last night of Ramadhaan, the fasting Muslims are forgiven.” The Sahaabah رَضِيَ اللّٰهُ عَنْهُمْ then asked, “O Rasulullah ﷺ , is that the night of Laylatul Qadr?” Rasulullah ﷺ replied, “No, but it is only right that a servant should be given his reward on having completed his duty.”

Note: Rasulullah ﷺ has mentioned in this Hadith five gifts from Allah Ta’ala which were not granted to the (fasting) people before Islam. If only we could truly appreciate how great this gift from Allah Ta’ala really is, we will sincerely try to get these special favours.

First, we are told that the smell from the mouth of the fasting person is more pleasing to Allah Ta’ala than the smell of musk. The commentators of Hadith have mentioned eight opinions in this regard which I have explained in detail in the commentary of ‘Muatta’ but according to this humble soul there are three most acceptable explanations in this regard: Some say that, in the Aakhirah (Hereafter), Allah Ta’ala shall reward that smell from the mouth with a pleasant smell which is sweeter and more refreshing than musk. This opinion is quite clear and is supported by another narration in Durre Mansoor. The second opinion is that on the day of Qiyaamah when we shall rise from our graves, a sweet smell shall come from the mouths of those who fasted and that shall be better than musk.

The third opinion which is most acceptable to me, is the opinion that in this very world the smell is more pleasing to Allah Ta’ala than musk. This shows the love between Allah Ta’ala and His fasting slaves. We all know that even a bad smell from a person whom one loves truly and sincerely, is in itself attractive to the lover, who in this case is Allah Ta’ala Himself. What is being shown here is how close to Allah Ta’ala a fasting person is.

O Poor Hafiz, what will you do with the musk of khutan Enjoy the fragrance of Jannah from the tresses of Ahmad صَيَل اللّٰهُ عَلَيْهِ وَسَلّمَ

Fasting is one of the most pleasing forms of ibaadah in the sight of Allah Ta’ala and for this reason a Hadith states that for every deed the reward is brought by the Malaaikah, but Allah Ta’ala says, “The reward for fasting, I Myself will give, because it is for Me alone.” Another report of the same Hadith (when read in a different way) says; “I Myself become his reward.” What greater reward can there be for the lover than to meet the Beloved? In another Hadith we read, “Fasting is the door to all other forms of ibaadah of Allah Ta’ala.” This means that the heart becomes illuminated and a person is able to perform other forms of ibaadah through fasting. This is only the case if the fast is kept properly (as shall be explained later), and is not merely remaining hungry and thirsty.

Ramadhaan At this juncture I wish to draw attention to one point. Because of this Hadith some Imaams (especially Imaam Shafi’ee) prohibited cleansing of the teeth with miswaak in the afternoon, whereas the Hanafis consider it to be mustahab at all times. The Imaam’s reason is that, through miswaak, the smell from the teeth is removed. The odour referred to here is the smell resulting from the stomach being empty, having nothing to do with miswaak.

The second special favour is that the fish in the sea ask for forgiveness for the person who fasts. The purpose here is to explain that many living things make dua for him. This has been already explained in many other Ahaadith. In some narrations it is mentioned that the Malaaikah make dua for his forgiveness. My uncle, Moulana Muhammad Ilyaas Saahib رَحْمَةُ اللّٰهِ عَلَيْهِ , used to say that this is so because Allah Ta’ala says in the Qur-aan Shareef,

Translation: “Certainly those who believe and do righteous deeds, Allah Ta’ala shall make them beloved (in this world)” (Surah Maryam – Aayah 96) One Hadith explains this further, “When Allah Ta’ala loves a person, He says to the angel Jibra-eel عَلَيْهِ السَّلَامُ , ‘I love that person, so you also love him.’ Jibra-eel عَلَيْهِ السَّلَامُ then also loves that person and announces in the first heaven that, ‘That person is loved by Allah Ta’ala, you all should also love him.’ Then all the creations of the heavens begin to love him. Then, love for that person spreads all over the earth.” Normally only those who are near to a person seem to love him, but here that love spreads all over, even the animals in the jungle and the fish in the sea do the same. They all then make dua on his behalf.

Translation: The third favour given to the fasting persons is that Jannah is decorated for them. The Hadith states that at the beginning of every year, Jannah begins to be decorated for Ramadhaan. We know that when an important person is expected to arrive, great care is taken in the preparations for his welcome. For example, in a marriage, preparations start months in Ramadhaan advance, likewise it should be the same with Ramadhaan. The fourth favour is that evil shayaateen are chained, as a result of which evil becomes much less. One would have expected that, because of the great desire for Ibaadah of Allah Ta’ala in the blessed month of Ramadhaan, the shayaateen would try just as hard to mislead the faithful away from the right path, so that much more evil would be committed. That is not the case. Instead we see so much less evil. How many drunkards we see that just because of the blessed month of Ramadhaan, do not drink alcohol. How many other sinners we see giving up evil acts during the mubaarak month of Ramadhaan.

Translation: Committing sins during the month of Ramadhaan does not contradict the meaning of the Hadith, because the Hadith mentions only the rebellious shayaateen. Therefore, sin could be committed due to the influence of the non-rebellious shayaateen. In some Ahaadith the chaining of the shayaateen is general, but this could be explained by those Ahaadith in which the rebellious shayaateen is mentioned. You may wonder that, when the shayaateen are chained, how is it possible that we still see sins being committed, even though in lesser amounts? The reply to this is that all evil may not necessarily be caused by the evil shayaateen. A person who had lived for eleven months in obedience to the wishes of the shayaateen and, as a result, the doing of evil actions became a habit; therefore, evil is committed by him both in Ramadhaan and also out of Ramadhaan. For this reason, we find that those who normally commit sins, continue to do some of it in Ramadhaan. Thus, even though the shayaateen have been chained, their effect on us has become so strong that we follow their ways from our own side even in Ramadhaan. Another important point is that Nabi ﷺ has said, “When a person commits a sin, a black spot forms on his heart, but when he sincerely makes taubah (repents), it is removed, otherwise it remains. When he again commits a sin another spot forms (and so on), until his heart becomes completely black. Then nothing good can enter his heart.” Referring to this, Allah Ta’ala says in the Qur-aan Shareef,

Translation: Ramadhaan “Never! But on their heart is the stain (of evil).” (Surah Muthaffifeen – Aayah 14) When their hearts become totally stained, then these hearts are obviously attracted towards sins. This is the reason why many people commit one type of sin without any fear, but when thinking of another similar sin, then their hearts stop them from committing it. For example, if those people who drink wine are told to eat pork, they would hate it, whereas these two evils are equally sinful. Similarly, the heart is stained by committing these sins out of Ramadhaan, thus resulting in these sins being done even without any action of the shayaateen in Ramadhaan. If we take the meaning of the Hadith to mean that all the shayaateen are locked up in Ramadhaan, then too we are aware as to why a person commits sins in Ramadhaan. If it means that it is only the evil shayaateen that are locked up, then it is obvious as to why sins are committed. My personal opinion is that not all the shayaateen are chained, but only the most evil ones. All of us can see that in Ramadhaan, it does not require a great amount of effort and energy to perform a good act. It also does not need a great amount of self-control and effort to avoid sin, as in other times. Shah Muhammad Ishaaq رَحْمَةُ اللّٰهِ عَلَيْهِ was of the opinion that for the evil people, only the most evil shayaateen are chained, whereas for the pious people, all the shayaateen are chained.

Translation: The fifth favour is that forgiveness is granted on the last night of Ramadhaan (See previous Hadith). Because of this great favour, the Sahaabah رَضِيَ اللّٰهُ عَنْهُمْ thought that this night was Laylatul Qadr. They knew the great blessings of that night and therefore asked whether it was Laylatul Qadr. The reply was that it was not. This is just a favour granted for having fasted till the end of Ramadhaan.

Translation: Hadhrat Ka’b Ibn Ujrah عَلَيْهِ السَّلَامُ says that Rasulullah ﷺ said, “Come close to the mimbar.” We came close to the mimbar. When He climbed the first step of the mimbar, He said “Aameen”. When He climbed the second step, He said “Aameen”. When He climbed the third step, He said “Aameen”. When He came down, we said “O Rasul of Allah ﷺ , today we have heard from you something which we had never heard before.” Rasulullah ﷺ said, “When I climbed the first step, Jibra-eel عَلَيْهِ السَّلَامُ appeared before me and said, “Destruction to the person who found the blessed month of Ramadhaan and let it pass by without gaining his forgiveness,” I said “Aameen.” When I climbed the second step, he said, “Destruction to the person before whom your (i.e. Nabi’s ﷺ ) name is taken and he does not send Durood and Salaam on you (for example by saying, Sallallahu alayhi wasallam).” I replied “Aameen.” When I climbed the third step, he said, “Destruction on that person in whose lifetime both his parents or either one of them reaches old age, and (because of not serving them) he is not allowed to enter Jannah.” I said “Aameen.”

Note: In this Hadith, Jibra-eel عَلَيْهِ السَّلَامُ made three curses, upon which Rasulullah ﷺ said “Aameen” each time. In ‘al Durrul Mansoor’, it is said that Jibra-eel عَلَيْهِ السَّلَامُ asked Rasulullah ﷺ to say ‘Aameen’. The curses of Jibra-eel عَلَيْهِ السَّلَامُ , an angel of such high position, are sure to be accepted. May Allah Ta’ala, in His mercy, grant us His help and save us from these three curses. The first person described above is he who, even in the blessed month of Ramadhaan, spends his days in sin and does not worry about his duties, as a result of which he does not receive forgiveness. Ramadhaan is the month of Allah Ta’ala’s mercy and if even this month is spent carelessly, how can he expect to be forgiven for his sins? If he cannot gain Allah Ta’ala’s forgiveness in Ramadhaan, then when will he do so? The way to seek Allah Ta’ala’s forgiveness for his sins is to complete his duties in Ramadhaan as ordered by Allah Ta’ala, such as fasting, reading Taraaweeh Salaah and making abundant taubah and istighfaar. The second unfortunate person is he who hears the name of Rasulullah ﷺ and does not send Durood and Salaam on him. For this reason, some Ulama consider it compulsory to recite Durood whenever the name of Muhammad ﷺ is mentioned. In some Ahaadith, the person who fails to do so is called unfortunate and stingy.

Such people are described as those who are disloyal and of those who would lose the way to Jannah, or even among those who will enter Jahannam or those who will not be allowed to look at the blessed face of Rasulullah ﷺ . The Ulama give us many meanings to these Ahaadith. But who can deny that not sending Durood and Salaam on Nabi ﷺ is indeed very severe. Why should it not be? After all, the favours on us by Rasulullah ﷺ cannot be described neither our writings nor our lectures. His favours on us are very very great. Therefore, any warning for the neglect of sending Durood and Salaam on Nabi ﷺ is acceptable. On the other hand, the reward for reciting Durood is very great. The Hadith teaches us that whosoever recites Durood once, Allah Ta’ala sends ten blessings on him and the Malaaikah make dua for him. All his sins are forgiven, his position is raised and his reward will be as big as mount Uhud, and on the day of Qiyaamah, the Shafaa’at of Rasulullah ﷺ (asking Allah Ta’ala to forgive him) will become waajib.

More promises of reward are: Obtaining Allah Ta’ala’s happiness, mercy and safety against His anger, safety from the fears of Qiyaamah, seeing your abode in Jannah while still alive on this earth. There are many virtues promised for reading Durood shareef in specific numbers. Besides these, there is the promise of never being worried about poverty and of enjoying nearness to Rasulullah ﷺ , the promise of help against our enemies, cleansing the heart from rust and hypocrisy, and the promise of being loved by others. There are many other Ahaadith that explain the virtues of reciting Durood Shareef abundantly. The Fuqaha have explained that it is compulsory to recite Durood at least once in a lifetime and all the Ulama are agreed upon this fact. However, some Ulama say that Durood Shareef must be recited whenever the name of Rasulullah ﷺ is mentioned while others say it is preferable. The third person described in the Hadith above is he in whose lifetime either one or both of his parents reach old age, and he is deprived of Jannah by not serving them. The Ulama have stated that in every permissible act, it is compulsory to obey your parent’s commands. You should not be disrespectful to them, but rather be humble towards them, even though they may be non-muslims. You must neither raise your voice above theirs, nor call them by their names. They should be given the preference to do anything before you, (viz. eating, walking, sitting, etc.). When they have to be called towards good and stopped from evil, it should be done gently and you should continue to make dua for them even if they refuse to accept. In short, at all times they should be honored and respected and dua for their guidance should be made. In a Hadith it is also related that the best of doors for entering Jannah is the father. If you wish, look after it and if you wish, destroy it. A Sahaabi عَلَيْهِ السَّلَامُ asked Rasulullah ﷺ , “What are the rights due to parents?” He replied, “They are your Jannah or your Jahannam!” i.e. if they are happy, it leads you to Jannah while their unhappiness leads you to Jahannam. It is stated in a Hadith that when an obedient son looks with love and affection at his parents, the reward for that look shall be an accepted Hajj. In another Hadith, it is stated that Allah Ta’ala forgives all sins as He pleases except the sin of shirk (i.e. joining partners with Allah Ta’ala). However, He punishes a person for being disobedient to his parents, right in this world before death. A Sahaabi عَلَيْهِ السَّلَامُ said, “O Rasul of Allah ﷺ , I want to go for Jihaad.” Rasulullah ﷺ asked, “Is your mother alive?” “Yes,” he replied. Rasulullah ﷺ then said, “Serve her, Jannah lies under her feet.” Again, another Hadith says, “The pleasure of Allah Ta’ala is in pleasing your father, and Allah Ta’ala’s displeasure is in displeasing your father.” Many other Ahaadith explain their great rights and virtues However, if one’s parents were not respected and treated properly during their lifetime and have now passed away, according to the shariat, there is still something that their children can do. The Hadith teaches us that, in such cases, one should always make abundant dua for their forgiveness. By doing so, you will be counted among those who are obedient. Another Hadith says that the best action a person can do after the death of his father is to treat his friends in a friendly manner (just as the father would have done).

Translation: Hadhrat Ubaadah bin Saamit رَضِيَ اللّٰهُ عَنْهُ reports that, one day when Ramadhaan had come near, Rasulullah ﷺ said: “Ramadhaan, the month of blessings has come upon you, wherein Allah Ta’ala turns towards you and sends to you His special blessings, forgives your faults, accepts your duas, appreciates your competing for the greatest good and boasts to the Malaaikah about you. So, show to Allah Ta’ala your good deeds; for truly, the most pitiful and unfortunate one is he who is deprived of Allah Ta’ala’s mercy in this month.”

Note: In this Hadith, we read about the spirit of competition among the believers, each one trying to do more good deeds than the other. In our home, I am greatly pleased to see how the women compete with each other, each one trying to recite more Qur-aan than the other, so that together with housework, each one reads half to two thirds of the Qur-aan daily. I mention this only out of a sense of gratitude to Allah Ta’ala, indicating His favour and not to boast of it. May Allah Ta’ala accept their and our actions, and increase our ability to do good actions.

Translation: Hadhrat Abu Saeed Al-Khudree رَضِيَ اللّٰهُ عَنْهُ relates that Rasulullah ﷺ said: “During each day and night of Ramadhaan, Allah Ta’ala sets free many people from Jahannam, and during each day and night, at least one dua for every Muslim is certainly accepted.”

Note: Besides this Hadith, there are many others Ahaadith that the dua of a fasting person is accepted (mustajaab). In one Hadith, we read that the dua is accepted at the time of breaking the fast, but we are generally so busy with our iftaar, that we miss this opportunity of making dua. Sometimes even the dua for breaking the fast is also often forgotten. The famous dua at the time of iftaar is:

Translation: “Allaahumma laka sumto wa bika aamantu wa alayka tawakkaltu wa alaa rizqika aftar tu”

Translation: “O Allah for You have I fasted, in You do I believe, and on You do I rely, and now I break this fast with food coming from You.” Hadhrat Abdullah Ibn Amr رَضِيَ اللّٰهُ عَنْهُ used to make the following dua when breaking the fast:

Translation: “Allaa-humma innee as’aluka bi-rahmatikallatee wasi at kulla shay in an taghfira lee” “O Allah, I beg You, through Your infinite mercy, which surrounds all things, to forgive me.” In some books we read that Rasulullah ﷺ used to say:

Translation: “Yaa waasi al-fadli-igh-fir lee” “O most bountiful, forgive me.” Ramadhaan There are many other duas for breaking the fast, but no special dua is fixed. The time when breaking the fast is a time when duas are accepted. So ask Allah Ta’ala and put all your needs before Him, and if you remember, then make dua for me also.

Translation: If I enjoy even one glance of your mercy, it will be your grace and my work will be done.

Translation: Hadhrat Abu Hurairah رَضِيَ اللّٰهُ عَنْهُ reports that Rasulullah ﷺ said: “There are three people whose dua is not rejected: the fasting person until he breaks his fast, the just ruler and the oppressed person, whose dua Allah Ta’ala lifts above the clouds and opens to it the doors of the skies and Allah Ta’ala says, ‘I swear by my honor, verily, I shall assist you, even though it may be after some time.’”

Note: In Durre Manssor it is reported from Hadhrat Aa’ishah رَضِيَ اللّٰهُ عَنْهُ that, when Ramadhaan came, the colour of Rasulullah’s ﷺ face used to change. He then used to increase his Salaah, become even more humble in his dua and be more fearful of Allah Ta’ala. According to another report, he hardly ever lay down in bed until Ramadhaan came to an end. It is stated in a Hadith that the Malaaikah carrying Allah Ta’ala’s throne are commanded in Ramadhaan to leave everything else and say ‘Aameen’ to the duas of those who fast. There are many Ahaadith stating that duas in Ramadhaan in particular are answered. When Allah Ta’ala has given us His promise and His truthful Nabi ﷺ has informed us about it, then there should be no doubt whatsoever about the truth of these promises. Yet it is strange that, in spite of these promises, we still find people who do not get what they ask for when making dua. This does not mean that their dua has been rejected. We should understand what is meant by a dua being answered. Rasulullah ﷺ has told us that when a Muslim makes dua for anything from Allah Ta’ala, as long as he does not make dua for breaking off relationship from his near relatives or for anything sinful, then he definitely receives one of the following three things:

1. He gets the exact thing which he asked for. If he does not receive this, then;

2. Allah Ta’ala either removes from him some great difficulty or problem in exchange for what he had asked for,

3. Or the reward for that thing which he made dua for is stored for him in the Aakhirah (Hereafter).

Another Hadith it is mentioned that on the day of Qiyaamah, Allah Ta’ala will call his slave and say to him: “O My slave, I used to command you to ask of Me and promised to answer. Did you beg of Me?” The slave will answer: “Yes I did.” Then Allah Ta’ala shall reply: “You did not make any dua which has not been accepted. You made dua that a certain problem should be removed, which I did for you in the worldly life. You made dua that a certain sorrow and grief should be removed from you, but the result of that dua was not known to you in the world. For that dua I have fixed for you such and such reward (in the Aakhirah).” Rasulullah ﷺ says that the man shall again be reminded of each and every dua and he shall be shown how it had been answered in the world or else what reward had been stored for him in the Aakhirah (Hereafter). On seeing that reward in the Aakhirah (Hereafter), he shall wish that not a single dua of his should have been answered in the world, so that he could receive the full rewards only in the Aakhirah (Hereafter). Yes, dua is indeed very important and to leave it out at any time is indeed a great loss. Hope should not be lost, even when it seems that our dua is not accepted. From the long Hadith at the end of this book, it is clear that, in accepting duas, Allah Ta’ala first considers our own good and welfare. Should Allah Ta’ala find that giving us what we ask from Him is for our own good, then He gives it to us, otherwise holds it back. Actually, it is Allah Ta’ala’s favour on us that we do not always get what we ask for, because, very often, due to our lack of understanding, we beg for things that are not good for us at a certain time. Here, another important point needs to be made; many men and especially women have a bad habit of cursing their children in their anger. We should be aware of this, because there are certain times when Allah Ta’ala immediately accepts whatever dua is made. Therefore, due to our own stupidity, the child is cursed and when the effect of that same curse comes upon the child and lands him into difficulties, the parents then go about crying and complaining, not even realizing that this is the result of their own curse. Rasulullah ﷺ commanded us not to curse ourselves, our children, things that we own, or our servants. It is just possible that we curse someone at a time when duas are answered, especially in Ramadhaan, which is full of such special moments of acceptance. Hence, in this month great care should be taken. Hadhrat Umar رَضِيَ اللّٰهُ عَنْهُ says that Rasulullah ﷺ said, “Whosoever remembers Allah Ta’ala in Ramadhaan, is definitely forgiven, and one who asks for a favour from Allah Ta’ala, is not refused.” Hadhrat Abdullah ibn Masood رَضِيَ اللّٰهُ عَنْهُ says that on every night of Ramadhaan, an angel from the heavens calls out: “O You seeker of good, come near, O You seeker of evil, turn away (from evil) and open your eyes.” Thereafter, that angel calls out: “Is there any seeker of forgiveness, that he may be forgiven? Is there anyone making taubah so that Allah Ta’ala accepts his taubah? Is there anyone making dua, so that his dua may be heard? Is there anyone wanting anything, so that his wish may be granted?” Lastly, it should be remembered that there are certain conditions under which duas are accepted. Without these, duas may often be rejected. Among these is not consuming haraam food; when haraam food is eaten, then our duas are not accepted. Rasulullah ﷺ said: “Many a time a person who is in problems and difficulties lifts up his hands to the heavens, making dua and crying out: ‘O Allah! O Allah!’ but the food he eats is forbidden by Allah Ta’ala, what he drinks is forbidden and his clothes had been earned by haraam means, then in such a case how can his dua ever be accepted?” A story is related about a group of people in Kufa, whose dua would always be accepted. Whenever a cruel ruler was put over them, they used to make dua for a curse upon him, which quickly came to destroy him. When the oppressive Hajjaaj became the ruler there, he invited these people to a meal. After they had all eaten, he said to them: “I am no longer afraid of the curse upon me from these people, because haraam (forbidden) food has now entered their stomachs.” Let us think over how many things, forbidden (made haraam) by Allah Ta’ala, are being consumed in these times. People are even trying to make the taking of interest permissible. We find people going so far as to think that bribery and what is obtained through it is permissible, whilst our businessmen very often think it okay to cheat and deceive people when doing business.

Translation: Hadhrat Ibn Umar رَضِيَ اللّٰهُ عَنْهُمَا says that, Rasulullah ﷺ said: “Verily Allah Ta’ala and His Malaaikah send blessings upon those who eat Sehri.”

Note: How great is Allah Ta’ala’s favour upon us that even eating sehri before dawn for fasting is so greatly rewarded. There are many Ahaadith in which the rewards of sehri are explained. Allamah Ainee رَحْمَةُ اللّٰهِ عَلَيْهِ , a famous Aalim, has quoted the rewards of sehri from seventeen different Sahaabah رَضِيَ اللّٰهُ عَنْهُمْ and there is ijmaa’ on its being mustahab. Many people lose this great reward because of their own laziness. Some people, after finishing the Taraaweeh Salaah, eat some food in place of sehri and go to bed. What great blessing do they lose! Sehri actually means food eaten shortly before dawn. Some Ulama say that the time for sehri starts after midnight. The author of ‘Al-Kashshaaf (Az-Zamakhsharee)’ has divided the night into six parts, saying that the last one of these is the time of sehri. Therefore, when the night (from sunset till dawn) lasts twelve hours, then the last two hours would be the correct time for sehri. It must also be remembered that to eat at the last permissible time is better and greater in reward than eating earlier, on condition that sehri is completed before the time of dawn. The virtues of sehri are mentioned in many Ahaadith Rasulullah ﷺ said, “The difference between our fasting and that of the Ahl-e-Kitaab (Jews and Christians) is that we eat sehri and they do not.” Nabi ﷺ has said, “Eat sehri, because in it lies great blessings.”

In another Hadith it is said, “In three things there are great blessings, in Jamaat (in a group), in eating sareed (a special dish) and in sehri.” In this Hadith the use of the word Jamaat is general (for all actions). It also includes Salaah with Jamaat and all those good actions which are done in a group, as Allah Ta’ala’s help comes to them. Sareed is a type of tasty food, in which baked bread is cooked with gravy and meat.

The third thing this Hadith speaks of is about sehri. When Rasulullah ﷺ would invite any of the Sahaabah رَضِيَ اللّٰهُ عَنْهُمْ to eat sehri with him, he used to say: “Come and eat this blessed food with me.” One Hadith says: “Eat sehri and strengthen yourself for the fast, Sleep in the afternoon (siesta) so that it makes it easy to wake up in the later portion of the night (for the worship of Allah Ta’ala).” Abdullah Ibn Haaris رَ للهُ عَهُ reports that one of the Sahaabah رَضِيَ اللّٰهُ عَنْهُمْ said, “I once visited Rasulullah ﷺ at a time when he was busy eating sehri.” Rasulullah ﷺ then said: “This is a thing that is full of barakah, which Allah Ta’ala has granted you. Do not leave it out.” Rasulullah ﷺ often mentioned the importance of sehri to such an extent, that he said: “If there is nothing else, at least eat a date or drink some water.” Therefore, when there are definitely great advantages and reward in sehri, Muslims should never miss the partaking of meals at the time of sehri. However, in all things, moderation (not too less or not too much) is important, and eating more than the required amount is harmful. Neither should so little be eaten that one feels weak while fasting nor should so much be eaten that it causes discomfort (that we burp the whole day). We have been advised not to overeat in many Ahaadith. Ibn Hajar has listed different reasons regarding the barakah (blessings) of sehri: The Sunnah is followed. Through sehri, we separate ourselves from the ways of Ahl-e-Kitaab (Jews and Christians), which we are at all times supposed to do. It provides strength for the ibaadah of Allah Ta’ala. It causes greater concentration in the ibaadah of Allah Ta’ala. It aids in preventing a bad temper, which normally comes about as a result of hunger. Sehri is the time when duas are accepted. At the time of sehri, one gets the opportunity to remember Allah Ta’ala, make zikr and dua. Sharing ones food with the poor and needy, especially those who live close by.

The above are a few major reasons although there are other reasons as well. Ibn Daqeequl Eid رَحْمَةُ اللّٰهِ عَلَيْهِ says that some Sufis are doubtful whether the eating of sehri is against the object of fasting. They say that the object of fasting is to stay away from food, drink and sexual desires and therefore sehri is against the object of fasting. In my humble opinion, the ideal is to reduce the amount of food eaten at iftaar and sehri. However, the amount to be eaten is different according to different persons and their activities. For example, for those students who are busy studying the knowledge of Deen, too little food at sehri as well as at breaking the fast will be harmful for them. For them it is better not to eat too little, because they are studying Deeni knowledge, which is very important (for the protection and spread of Islam). Similar is the case of those who are busy with zikr and other Deeni activities. Other people who have no hard work to do should eat little at sehri. Once, Rasulullah ﷺ announced to those who were going for jihad; “There is no reward in fasting while travelling.” That was in the month of Ramadhaan, in this situation, Jihaad had to be given preference. Of course, when one is doing some work of Deen and eating less does not cause laziness or weakness, then it is best to eat less. Allaama Sharaani رَحْمَةُ اللّٰهِ عَلَيْهِ mentions in ‘Sharh Iqna’, “A promise was made with us that we shall not fill our stomachs completely when eating especially in the nights of Ramadhaan.” It is better that one should eat less in the nights of Ramadhaan than on other nights. After all, there is little benefit in fasting after having filled oneself at sehri and at iftaar. The pious people have said, “Whoever remains hungry in Ramadhaan shall remain safe from the evil of Shaytaan throughout the year until the next Ramadhaan.” Many other soofiya have also advocated eating less. In the commentary of ‘Ihyaa’, Awaarif رَحْمَةُ اللّٰهِ عَلَيْهِ quotes that Sahl bin Adullah Tastari رَحْمَةُ اللّٰهِ عَلَيْهِ would eat only once every fifteen days. While in Ramadhaan he ate only one morsel. In order to follow the Sunnah he used to have a drink of water for sehri and iftaar. Shaikh Junaid رَحْمَةُ اللّٰهِ عَلَيْهِ used to always fast throughout the year. However, when noble friends used to visit him occasionally, he used to break his nafl fast and eat with them saying, “The reward of breaking fast and eating with such noble friends is not less than nafl fasting.”

Similarly, we can mention the experiences of numerous pious people, who, through eating little food, used to train their inner-selves. But once again we must bear in mind that it should not be carried out to such an extent that our Deeni activities and responsibilities are neglected. (as a result of weakness caused in the body.)

Translation: Hadhrat Abu Hurairah رَضِيَ اللّٰهُ عَنْهُ relates that Rasulullah ﷺ said, “Many people who fast, get nothing for their fasting except hunger, and many perform Salaah by night but get nothing by it except the discomfort of staying awake.”

Note: The Ulama have three different interpretations about this Hadith. Firstly, this Hadith may mean that those who fast during the day and then for breaking the fast at iftaar, eat food that is haraam. All the reward for fasting is lost because of the greater sin of eating haraam food and nothing is gained except remaining hungry. Secondly, it may mean those who fast, but during fasting busy themselves in backbiting and falsely accusing others. Thirdly, the person referred to may be the one, who did not stay away from evil and sin while fasting. In this Hadith, all such possibilities are included. Similar is the case of the person performing Salaah the entire night but because of backbiting or any other sinful act (e.g. missing Fajr Salaah or keeping awake for show), loses the reward for his night of ibaadah.

Translation: Hadhrat Abu Ubaydah رَضِيَ اللّٰهُ عَنْهُ reports, I heard Rasulullah ﷺ saying, “Fasting is a protective shield (for a man), as long as he does not tear up that protection.”

Note: “Fasting is a Protective Shield,” (in this Hadith) It means that just as a man protects himself with a shield, similarly fasting protects him from his enemy, Shaytaan. In other Ahaadith, we are told that fasting saves one from Allah Ta’ala’s punishment and the fire of Jahannam in the Aakhirah (Hereafter). Once, somebody asked Rasulullah ﷺ , “What causes the fast to break?” He replied, “Speaking lies and backbiting.” This Hadith, when read in combination with many other Ahaadith, actually tells us not to do those things which causes the fast to be destroyed. These days, we like wasting time with unnecessary conversations just to pass time whilst fasting. Some Ulama say that lies, backbiting, slander (wrongly accusing somebody), etc. actually breaks the fast just like eating and drinking. But the majority of the Ulama believe that the fast is not totally broken, but loses its blessings (barakah). The Ulama tell us of six things of which care should be taken whilst fasting: Firstly: One should keep the eyes away from any place where one should not look at. Some go so far as to forbid looking at one’s own wife with desire, let alone another woman. Similarly, we should avoid looking at anything forbidden and any futile amusement or where evil is committed (e.g. T.V., DVD’s, etc.). Rasulullah ﷺ said: “The sight is an arrow from the arrows of Shaytaan. Whosoever, out of fear of Allah Ta’ala, protects his gaze, Allah Ta’ala will give him such noor (light) of Imaan, the taste and sweetness of which he will feel in the heart.” The pious people say that this means that we should not look at all at those places and things that take the mind away from the remembrance of Allah Ta’ala. Secondly: One should guard the tongue from lies, unnecessary talks, backbiting, arguments, etc. In ‘Saheeh Bukhari’ we read that fasting is a shield for the fasting person. Those who fast should stay away from all foolish and obscene talk e.g. joking, arguments, etc. Should an understanding person start an argument, then say to him, “I am fasting.” In other words, one should not start an argument and even if someone else starts it, then too, one should avoid it. And if a foolish person starts an argument, then at least one should remind oneself that; “I am fasting” and must not respond to such meaningless arguments. One should be even more careful in avoiding lies and backbiting since according to some Ulama it actually breaks the fast. During the time of our Nabi ﷺ , two women who were fasting felt so hungry that they could not manage the fast and both were close to death. When the Sahaabah رَضِيَ اللّٰهُ عَنْهُمْ told our Nabi ﷺ about this, he sent a bowl to the women asking both of them to vomit into it. When they both vomited into the bowl, pieces of meat and fresh blood were found in it. The Sahaabah رَضِيَ اللّٰهُ عَنْهُمْ were greatly surprised, upon which our Nabi ﷺ said: “They fasted by not eating pure food from Allah Ta’ala, but ate food which was not permitted by Allah Ta’ala by backbiting of other people.” By backbiting during fasting, the fast becomes more difficult. Both these women were close to death. Similar is the effect of other sinful acts. This is also borne out by experience, fasting is not difficult for the pious Allah-fearing persons, whereas the sinful people find it very difficult. If one wishes the fast to be easy, he should stay away from sins, especially the major sins like backbiting and slander, which are often done to pass time. Allah Ta’ala says in the Qur-aan that backbiting is the (actual) eating of the flesh of one’s dead brother. We find this description in the Hadith also. Once, when Rasulullah ﷺ saw a group of people, he said to them, “Pick your teeth.” They replied; “We did not partake of meat today.” Rasulullah ﷺ then said, “A certain person’s meat is sticking to your teeth.” This meant that they were involved in backbiting. May Allah Ta’ala keep us safe from this evil sin because we are very neglectful of this. All of us are guilty of this. Leave aside those people who are not generally regarded as religious, backbiting is common even amongst the gatherings of Ulama and those who are considered to be pious. What is most heart breaking is that we do not even consider it to be backbiting. If a person suspects that he is guilty of backbiting, then he covers it up by calling it a “narration of facts.” One of the Sahaabah رَضِيَ اللّٰهُ عَنْهُمْ asked Rasulullah ﷺ , “What is backbiting?” Rasulullah ﷺ replied: “To say something about your brother, behind his back, which he does not like.” The Sahaabah رَضِيَ اللّٰهُ عَنْهُمْ then said: “And is it still backbiting if what is said about him is really true?” Our Nabi ﷺ said: “In that case (if that which was said is really true) it is definitely backbiting; but if what is said is false, then you have slandered (falsely accused) him.” Once when Nabi ﷺ passed by two graves, he said: “Punishment is being given to both the people of these graves. One is being punished because of backbiting and the other because of not having taken precautions (to stay clean) when passing urine.” Rasulullah ﷺ also said, “There are more than seventy kinds of evil in (using)

interest. The mildest form of which is like commiting adultery with your mother, and taking one Dirham of interest is a worse evil than having fornicated thirty-five times. The worst and most evil form of taking interest is disgracing a Muslim. In the Hadith we are strictly warned against backbiting and disgracing others. I very much wanted to write down here a number of Ahaadith on this subject because all our gatherings and conversations are generally filled with backbiting and slander. However, I shall suffice with what was mentioned because the subject under discussion here, is something else and not actually backbiting. So, having just noted down these few Ahaadith, I once again make dua that Allah Ta’ala keep us safe from this evil. I also beg my friends and brothers to make dua for me too, as we are all full of inner faults.

Poetic Translation: “Arrogance and pride, ignorance and negligence, dislike and malice, evil thoughts, lies and the breaking of promises, ostentation (showing off) and hatred, backbiting and animosity (hatred). What sickness is there O Allah, that is not in me, Heal me from every illness and grant me my necessity,

Verily I have a heart that is ailing, Verily you are Healer of the sick.”

Thirdly: The person who fasts must be careful about what he hears. Whatever is wrong to say, is also wrong to listen too. Rasulullah has said, “In backbiting, both the backbiter and the one who listens to it are equally sinful.” Fourthly: The rest of the body should be kept away from sin and wrong things. The hands must not touch it and the feet must not walk towards it. Special care should be taken especially at the time of breaking the fast that no doubtful or haram food enters the stomach. When a person fasts and at the time of breaking the fast, eats haraam food, he is like a sick person who takes medicine as a cure but also adds a little poison, which then kills him. Fifthly: It is not good to completely fill the stomach while breaking the fast at iftaar even with halaal food because the purpose of fasting is then lost. The objective of fasting is to weaken the carnal and animalistic powers of the nafs, and to strengthen the angelic and spiritual powers of the nafs. For eleven months, we eat and drink freely. In Ramadhaan this should be cut down to a minimum. We have a bad habit of filling our stomachs when breaking the fast to cover up for what was lost during the day and again at sehri in preparation for the fast, thereby actually increasing our daily food intake. For such people their appetite increases in Ramadhaan. Many such items of food are eaten that we normally do not eat at other times. This type of habit is completely against the spirit of Ramadhaan and the true spirit of fasting. Imam Ghazaali رَحْمَةُ اللّٰهِ عَلَيْهِ asks the same question: “When the object of fasting is to decrease our bodily needs and to go against Shaytaan, then how can this possibly be done by overeating when breaking the fast thereby defeating the object of fasting?” Actually in that case we have only changed the times of eating and not really fasted. In fact, by having many types of delicious foods, we eat even more than in normal times. Instead of lessening the bodily desires, these are increased. The real benefit of fasting comes with real hunger. Our Nabi ﷺ said, “Shaytaan flows in the body of man like blood, so close up his path by remaining hungry,” i.e. when the body is hungry, the rooh (spirit)

receives strength, and when the body is stuffed with food, then all the limbs of the body are spiritually starved. Apart from hunger, fasting gives us a chance to appreciate the condition of the poor and thereby feel sorry for them. This can only be felt by remaining hungry. But by filling the stomach with delicious foods at sehri, we will be losing the purpose of fasting because we will not feel hungry throughout the fast. We will only be able to identify with the poor if we ourselves experience hunger (pangs of hunger). Once a person went to Bishr Haafi (rahmatullahi alaih) and found him shivering from cold in spite of having warm clothes at his side. The person inquired, “Is this the time for taking off your clothes?” Bishr رَحْمَةُ اللّٰهِ عَلَيْهِ replied; “There are many poor and needy people and I am unable to sympathize with them. The most I could do is to be like them.” The pious people and Fuqaha (Jurists) advise us to have the same attitude when fasting. In Maraaqil Falaah it is written: “Do not over eat at sehri like the rich people, as this is a way to lose the object of fasting.” Allamah Tahthaawi رَحْمَةُ اللّٰهِ عَلَيْهِ explains this, “The reward for fasting increases when hunger is really felt and awareness is also felt for the poor and hungry ones.” Our Nabi ﷺ himself said: “Allah Ta’ala hates the filling of anything to the top more than the filling of the stomach.” Rasulullah ﷺ said, “A few morsels of food, enough to keep the back upright is sufficient for a person.” If anyone wants to eat more than this, he should eat so that one third should be filled with food, one third with drink, while the other third remains empty. There had to be some reason Ramadhaan why Rasulullah ﷺ himself used to fast for many days on end without eating anything in between. I had seen my ustaad, Moulana Khalil Ahmed رَحْمَةُ اللّٰهِ عَلَيْهِ , eating only slightly more than one thin handmade roti (bread) at iftaar and sehri during the whole month of Ramadhaan. When any of his family used to ask him to eat more, he used to reply, “I am not hungry. Actually, I only sat down to eat so that I can be with my friends.” I have heard that Moulana Shah Abdurraheem Raipuri رَحْمَةُ اللّٰهِ عَلَيْهِ used to fast for days on end in Ramadhaan, having nothing else besides a few cups of tea without milk for sehri and iftaar. Once his most trusted mureed and Khalifah, Moulana Shah Abdul Qadir (rahmatullahi alayh,) remarked with anxiety; “Hadhrat you will become quite weak if you do not eat anything.” To this Moulana Shah Raipuri رَحْمَةُ اللّٰهِ عَلَيْهِ replied; “Praise be to Allah Ta’ala, I am experiencing something of the ecstasy of Jannah.” (May Allah Ta’ala grant us all the ability to follow such pious people (Aameen).

Translation: The one living in luxury cannot attain recognition, since a full stomach is empty of wisdom.

Translation: The sixth point: After fasting one should always have fear and anxiety as to whether one’s fast has been accepted or rejected by Allah Ta’ala. This should be the case with all our other ibaadah. One never knows for which deficiency and fault, which we may take lightly (as something insignificant), our deeds may be thrown back in our faces. Rasulullah ﷺ said; “Many who are the reciters of the Qur-aan are being cursed by the Qur-aan.” He also said, “On the day of Qiyaamah, one of those whom Allah Ta’ala will question first will be a shaheed (martyr). Allah Ta’ala will call him and remind him of all the favours that Allah Ta’ala bestowed upon him, to which the shaheed will admit. He will then be asked; “What have you done in return to show gratitude for those favours?” The shaheed will reply; “I fought in your path till I became a Shaheed.” Allah Ta’ala will reply, “Not true. You fought so that people would call you a brave man and so it was said.” Thereafter Allah Ta’ala will command that he be pulled with his face down on the ground, and thrown into Jahannam. Thereafter an Aalim will be called. He will also be reminded of the favours of Allah Ta’ala and asked the same question. He will reply, “O Allah, I strove to acquire knowledge, taught others and I recited the Qur-aan for Your sake.” Allah Ta’ala will say, “Not true. You did all that just to show the people so that they will say that you are a very learned man and so it was said.” Thereafter Allah Ta’ala will command that he also be pulled with his face down on the ground and thrown into Jahannam. Thereafter a rich man will be called. He will also be reminded of the favours of Allah Ta’ala to which he will admit. He will then be asked as to what he did to show his gratitude, he will reply, “There was no worthy cause in which Idid not spend in charity just for Your sake.” Allah Ta’ala will reply, “Not true. You did all that so that the people may say that you are very generous and so it was said.” Thereafter Allah Ta’ala will command that he also be pulled with his face down on the ground and thrown into Jahannam. May Allah Ta’ala save us. This is the result of our incorrect niyyahs (intentions). Many such examples are mentioned in the Hadith. Therefore, the fasting person must at all times safeguard his niyyat and have the fear that his actions must not be rejected. He should also constantly make dua that Allah Ta’ala makes this a cause for His pleasure. It should also be borne in mind that regarding your act as not being worthy of acceptance is one aspect and your hopes for the infinite grace and mercy of Allah Ta'ala is another aspect. This latter aspect of Allah Ta’ala’s kindness is unique. Sometimes Allah Ta’ala converts our sins to good deeds (due to other good deeds that follow the sins committed by us). Then why should we not hope for rewards for our defective deeds?

Poetic Translation: “Don’t count this charisma and phenomena to be His only execellence. The beloved has so many other virtues which words cannot express.”

These above six advices are compulsory for all the righteous ones. As for the extremely pious servants of Allah Ta’ala, a seventh point is also added to the above six. Whilst fasting, the heart should not be turned towards anyone else except Allah Ta’ala, so much so that it is one’s shortcoming to worry about whether there shall be something to eat for iftaar or not. Some pious servants of Allah Ta’ala even consider it wrong to worry about how one is going to get his food for iftaar, because this shows his lack of confidence in promise of Allah Ta’ala regarding his rizq Ramadhaan (sustenance). In the commentary of ‘Ihyaa Ulumud Deen’, it is mentioned regarding some Mashaaikh, that should any food arrive for iftaar before the time of iftaar, then it was given away, fearing that the heart will now be set on the food for the rest of the day, which in turn would reduce their reliance on Allah Ta’ala. This of course can only be practiced by the exceptionally pious people, as our Imaan is not on such a level. Should we try to follow that, then we may harm ourselves. The Qur-aan commands, “Fasting has been prescribed for you.” The commentators of the Qur-aan say that from this aayat it is deduced that fasting is made compulsory for every portion of the body. Therefore, fasting of the tongue means abstaining from speaking lies, etc. Fasting of the ears means not listening to evil. Fasting of the eyes means not looking at any form of evil and sin, and in the same manner all the other limbs, to this extent that fasting of the nafs means to protect oneself from greed and carnal desires. Fasting of the heart is to keep it empty of the love of the world. Fasting of the rooh (soul) means to abstain from dwelling in the pleasures of the Aakhirah. Fasting of the mind means avoiding thoughts about the presence of any other being besides Allah Ta’ala.

Translation: Hadhrat Abu Hurayrah رَضِيَ اللّٰهُ عَنْهُ reports that Rasulullah ﷺ said, “Whosoever eats on one day of Ramadhaan without a valid reason or excuse or genuine illness (which is acceptable in Shariah), shall never be able to compensate for that day even by fasting for the rest of his life.”

Note: The view of some Ulama is that if anybody has failed to fast on any day of Ramadhaan without any valid excuse and dishonored it by eating etc., can never compensate (duly fulfil the Qadhaa) for this major sin. Even if a person fasts for the rest of his life, he cannot make up for this one day. Hadhrat Ali رَضِيَ اللّٰهُ عَنْهُ is amongst those who hold this view. However, the vast majority of Ulama say that where a person did not fast Ramadhaan on a particular day of Ramadhaan, then only one fast will suffice for that day as compensation. On the other hand, when a person had started to fast in Ramadhaan and then breaks it during the day without any valid excuse, then according to the Shariah, this person will have to fast consecutively for two months without a break in between. No matter what happens, the true virtue and blessings of Ramadhaan will never be attained. This is the meaning of the above Hadith that, where a fast of Ramadhaan has been missed without an excuse, then any number of fasts to compensate for it will not bring back the true blessings of that one day of Ramadhaan. This applies to those who keep the qadhaa fast. However, those who deny the fast and do not keep it at all, are most unfortunate and misguided. Fasting is one of the fundamental pillars of Islam. Rasulullah ﷺ has mentioned the five pillars of Islam. First and foremost is belief in the oneness of Allah Ta’ala and Muhammad ﷺ being a Rasul (Messenger of Allah Ta’ala) and thereafter the other four famous pillars: Salaah, Fasting, Zakaat and Haj. How many people do we find who are known to be Muslims, yet do not uphold even one of these five pillars of Islam. In the records of the government, they are recorded as Muslims, whereas in Allah Ta’ala’s sight they cannot be counted as Muslims. Ibn Abbaas رَضِيَ اللّٰهُ عَنْهُمَا relates in a Hadith that, “Islam is based on three principles: 1. The Shahaadah, 2. Salaah, 3. Fasting. Whoever fails to uphold any of these principles is a disbeliever and it will be permissible to give him capital punishment (i.e. he must be killed).” The Ulama have explained that they will only be regarded as disbelievers when they deny it as an obligation, or deny its being a principle. No matter what interpretation is given, the fact remains that Rasulullah ﷺ spoke against such people most forcefully. Therefore, those who fail to keep up the faraaidh of Deen should indeed fear Allah Ta’ala’s anger. No one can escape death. The pleasure and comforts of this life are temporary. Only obedience to Allah Ta’ala’s commands can save us. Much worse is the position of those who do not only refuse to fast, but speak such words whereby they mock and jeer at the month of fasting (Ramadhaan). This is something very serious and can bring one to the brink of kufr. You may have heard them mockingly say, “Fasting is for those who have no food in their homes, not for me.” Or “What does Allah Ta’ala gain by making us suffer with hunger?” Such words should never be uttered. A very important point should be noted that to mock and jeer at, or poke fun at even the smallest part of our Deen becomes the cause of kufr (apostasy). If a person does not perform a single Salaah in his life, nor does he fast a single day, or fail to perform any of the fardh obligations in Islam, then that person does not become a kaafir, as long as he does not deny any part of Deen. However, he will certainly be punished for any fardh that he had neglected. But to mock and jeer at even the smallest aspect of the Deen is kufr (apostasy) and can result in all our good actions being nullified. From this it can be seen how serious this matter is. Therefore, we should never make irresponsible statements about fasting or any other part of our Deen.

However, a person who did not fast without a valid reason will be sinful, even though he did not mock and jeer at this command of Allah Ta’ala. The Ulama have clearly mentioned that the person who eats openly in Ramadhaan without a valid reason, should be killed. And if this is not possible due to being in non-Muslim country and you do not have a Muslim leader (i.e. an Ameerul Mumineen), then it is the duty of every person to express his disapproval of such behaviour, or the lowest level of Imaan is to regard such behaviour as evil. May Allah Ta’ala, through the blessings of His obedient servants, give me the ability to do good actions, since I am the one who is most guilty of not doing good actions. Aameen. I think ten Ahaadith in chapter one should be sufficient, since one Hadeeth is enough for those who are prepared to accept and similarly keeping in mind the aayat in which Allah Ta’aala has mentioned:

Translation: “This completes ten.” (Surah Baqarah - Aayah 196)

As for those who are not prepared to accept, any number of Ahaadith will be insufficient for them. May Allah Ta’ala grant the Muslims the ability to practice on what has been mentioned. Aameen.