Virtuous Deeds of Ramdan

HOW DO WE WELCOME RAMADAN?

                Praise to bee ALLAH. Peace and blessings be upon the messenger of ALLAH, his family, his companions and those who follow him until the Day of Judgment. ALLAH has blessed this month with numerous advantages and virtues over other months, and distinguished it due to the following merits;

·         This is the month in which the noble Qur’an was revealed. ALLAH says:

                “The month of Ramadan in which was revealed the Qur’an”        (2: 185)

·         In one of the odd nights of the last ten days of this month, there will be night of Decree. Worshipping ALLAH in that night is better than worshipping Him a thousand months. ALLAH says;

               “The night of Al-Qadr (decree) is better than a thousand months.” (97: 3)

One thousand months means 83 years and 4 months, which the average person does not complete. This is one of the best graces that ALLAH has bestowed on this Muslim Ummah, granting us a very tremendous night in this month.

EXCELLENT DEEDS OF RAMADAN

1.      FASTING:

The best deed of this month is fasting. ALLAH’s messenger said: “all the deeds of the children of Adam (people) are from them, and the reward of good deeds is multiplied ten times to seven hundred times. ALLAH the All-Mighty and noble say: ‘except for fasting, which is for me, and I will give the reward for it. He has abandoned his food, drink and desires for my sake.’ There are two pleasures for the fasting person; one at the time of breaking his fast, and the other at the time when he will meet his Lord. The smell coming from the mouth of a fasting person is better to ALLAH than the aroma of musk.” (Al-Bukhari and Muslim)

In order version of the Hadith, ALLAH’s messenger said: “Whoever observes fasting in Ramadan with firm belief and hope of reward, his past sins will be forgiven.” (Al-Bukhari)

Those bountiful rewards and merits will not be attained merely by abandoning one’s routine menu of food or drink. Rather it will be achieved only by those who really observe fasting in a proper manner, then shun all evil deeds and vices, such as telling lies, backbiting, false speech, obscene behavior, and absurd acts. ALLAH’s messenger said: “whoever doesn’t abstain from speaking falsely, and acting upon false speech, ALLAH does not care for his abstaining from eating and drinking.”  (Al-Bukhari)

And he said: “Fasting is shield; so on a day that one is fasting, he should not indulge in offensive behavior or arguing; if anyone verbally abuses him or provokes him, he should say; ‘I am fasting’.”   (Al-Bukhari and Muslim)

2.      THE NIGHT PRAYER

Another good deed of Ramadan is to perform the night prayer, with utmost humility and obvious reverence to ALLAH. Describing the very qualities of the servants of the most gracious, ALLAH added:

“Whoever prays night prayer in Ramadan, with firm belief and expecting a reward for it, his previous sins are forgiven.”          (Al-Bukhari and Muslim)

3.      GIVING IN CHARITY AND DONATIONS

The third good deed of this blessed month of Ramadan is charity and benevolence narrated Ibn Abbas: “the messenger of ALLAH was the most generous of people, and he used to be more so in the monthe of Ramadan when Jibrael (Gabriel) visited him. Jibrael used to meet him on every year in the night of Ramadan until the end of the month. The messenger of ALLAH used to recite the Noble Qur’an to Jibrael, and when Jibrael met him, he was more generous than the fair wind [sent by ALLAH with glad tidings (rain), referring to doing charitable deeds].” (Muslim)

It is well understood from this Hadith that spending in charity and doing kind acts during the blessed month of Ramadan is more virtuous than during the other months.

The goal of giving in charity and donating is to attain the pleasure of ALLAH. This will be achieved by spending wealth, in the way of charity, on those who are poor, needy, indigent, orphans, widows, oppressed and downtrodden people of the community, etc., taking care of their social needs.

4.      PROVIDING FOR ONE TO BREAK THE FAST:

Another good deed is to provide the food or drink with which one will break their fast. ALLAH’s messenger said: “he who provides a fasting person something with which to break his fasting, will earn the same reward as the one who was observing the fast, without diminishing the reward of the latter at all.”  (Al-Tirmidhi)

In another version of Hadith, ALLAH’s messenger said: “He who provides a fasting person something with which to break his fasting, or he who equips a fighter (with war materials in the way of Allah), will earn the same reward as the one who was doing it.” (Al-Tirmidhi, graded authentic by Shaikh Al-Albani in Sahih Al-Targhib, no. 1072)

5.      INCREASING THE RECITATION FO THE QUR’AN

The blessed month of Ramadan is the month in which the Qur’an revealed. Thus, this blessed month of Ramadan is even more special in relation to the Qur’an, because ALLAH distinguished it by revealing the Qur’an during it. Another reason is that on every night of Ramadan, the angel Jibrael (Gabriel) used to meet the messenger of ALLAH, who would recite the whole Qur’an to Jibrael.

The companions of the Prophet and their successors would concentrate on reciting the Qur’an during this blessed month, completing it within ten, seven, and three or even less days according to their best ability. Some of the scholars are firm in their view that reciting the whole Qur’an in less than three days is prohibited according to an authentic Hadith. This is related to ordinary days and normal circumstances, while, blessed times and sacred venues are exempted from this general rule.

6.      FEAR AND WEEPING WHILE RECITING THE QUR’AN

It is necessary for everyone who recites or listens to the Noble Qur’an to be attentive with a sense of humility. This can be achieved it both the one reciting and the listener are familiar with the translation of its meanings, since reciting the Qur’an in rushed and melodic style is restricted. Nevertheless, the fact is that the Qur’an is not a title disseminating stories and tales; rather it is to be recited with the absolute intention that it is a testament meant for the true guidance of all humanity. Every single verse of the Noble Qur’an, issuing promises and threats, giving good news and admonition, is to be recited contemplatively. Wherever any verse mentions the mercy of ALLAH, begging forgiveness, good news and the bounties that ALLAH grants to the believers, and then it is recommended for one to supplicate to ALLAH to be granted his request. Similarly, wherever there is mention of warning and admonition, punishment and menace, then it is recommended to seek ALLAH’s protection from that. Our pious predecessors were reciting the Qur’an, understanding the contemplating its meanings repeatedly, as if they were submissively standing before ALLAH while doing so. Those who listen to the Qur’an in such a manner, with understanding while contemplating over its meanings are also influenced in such a tremendous fashion.

         

7.      TO PRACTICE I’TIKAF

One of the special deeds of Ramadan is I’tikaf. The Prophet used to pay close attention and give special importance to his good deed. During the last ten days and nights of Ramadan , The one in such a state confines himself to the mosque, concentrating on worship, leaving worldly activities and affairs. The Prophet was very punctual for this practice, ad it is reported that once he missed the practice of I’tikaf, so he performed it for another ten days from the last ten days of the month of Shawwal, (Al-Bukhari). The Prophet used to perform I’tikaf every year in the month of Ramadan for ten days, and during the year of his death, he stayed in I’tikaf for twenty days. (Al-Bukhari).

 Performing I’tikaf means to continue oneself in seclusion in a mosque for the purpose of worshipping ALLAH alone, leaving every worldly and personal affair. One’s mind exclusively concentrates on the goal of pleasing ALLAH. He is engaged in various types of worship, repentance, and beseeching ALLAH’s forgiveness. He offers as many voluntarily prayers as he can. Saying statements of remembrance and invocations to ALLAH, etc. in this sense, practicing I’tikaf is a combination of many acts of worship.

8.      SEARCHING FOR THE NIGHT OF DECREE

The night of Decree: a single night of it is more virtuous and meritorious than one thousand months. This night will occur in one of the five odd nights of the last ten days of Ramadan. The exact time of its occurrence is an absolute mystery. One of the possible reasons behind its secrecy is that a true believer should endeavor in worshipping during those uneven nights so as to attain all the rich reward and virtue of that tremendous time.

ALLAH’s messenger ahs described its superiority and said:  “whoever prays during the night of decree, with firm belief and expecting reward for it, his previous sins are forgiven.” (Al-Bukhari and Muslim)

In other words, whenever you endeavor in worshipping in the odd nights of the last ten nights, then you will definitely attain the virtues of the night of decree.

9.      PRACTICES OF THE Prophet DURING THE LAST TEN DAYS

It is clear that performing I’tikaf is confined to the last ten days of Ramadan. The night of decree is likely to occur during one of the odd nights of the last ten nights of Ramadan, and by searching for that night it is better to stay awake during the whole night, increasing in all types of worship including the nightly prayer, and the remembrance of ALLAH.

Moreover, the messenger of ALLAH would prepare himself to be more diligent in worship, particularly when the last ten nights of Ramadan began. He would keep awake at night for prayer and devotion, and awaken his family. Narrated Aishah. “When the last ten nights (of Ramadan) began, ALLAH’s messenger would keep awake at night (for prayer and devotion), awaken his family and prepare himself to be more diligent in worship.” (Muslim)

In another version of the Hadith, Aishah said; “ALLAH’s messenger used to strive more (in worship) during the last ten nights of Ramadan than he did during other time.” (Muslim)

Therefore, we also endeavor in these last ten days to devout ourselves in worshipping ALLAH, and seeking his forgiveness.

10.  SPECIAL INVOCATION FOR THE NIGHT OF DECREE

Aishah said, “I asked ALLAH’s messenger: ‘O messenger of ALLAH! If I realize the night of decree, what should I supplicate in it?’ he replied, ‘you should supplicate:  Allahumma innaka Afuwwun, Tuhibbul-Afwa Fa’fu anni’

O ALLAH! Your are the most forgiving and you love forgiveness; so forgive me.’” (Al-Tirmidhi, graded authentic by shaikh Al-Albani in Sahih Sunan At-Tirmidhi, no. 2789)

11.  PERFORMING UMRAH DURING RAMADAN

Performing Umrah in Ramadan is especially virtuous. Narrated Umm Sanan Al-Ansariyah The Prophet said to a woman: “perform Umrah when Ramadan comes, for Umrah in Ramadan is equal to Hajj (in reward).” (Al-Bukhari and Muslim)

In another version, with Al-Bukhari; ALLAH’s messenger said to her: “… as it is equal to Hajj with me (in reward).”  (Al-Bukhari)

12.   TO INCREASE THE INVOCATION

ALLAH, the most high has encouraged supplication, as we read in the noble Qur’an, while he mentions the issues and rules pertaining to the blessed month of Ramadan. ALLAH says:

“And when my servants ask you (O Muhammad) concerning me, then (answer them), I am indeed near (to them by My knowledge). I respond to the invocations of the supplicant when he calls on me (without any mediator or intercessor). So let them obey me and believe in me, so that they may be led a right.”   (2: 186)

In a  Hadith, ALLAH’s messenger said: “the supplication of a servant continues to be granted as long as he does not supplicate for a sinful thing or for something that would cut off the ties of kinship, and he does not grow impatient.” It was said, “O ALLAH’s messenger! What does growing impatient mean?” he said, “it is one’s saying, ‘I supplicated again and again, but I do not think that my prayer will be answered.’ Then he becomes frustrated (in such circumstances) and gives up supplication altogether.”  (Al-Bukhari and Muslim)

The Prophet mentioned a person who is wandering, lost; his hair is disheveled and covered with dust. He lifts his hand towards the sky and thus makes the supplication:

          “O lord! O lord! But his food is unlawful, his drink is unlawful, his clothes are unlawful. And his nourishment is unlawful, how can, then his supplication he accepted?” (Muslim)

It is very obvious that there are certain conditions and manners to be met in order for our supplications to be granted, as mentioned in the following Hadith. Additionally, whoever observes these rules, then he will reap more reward for his actions. ALLAH’s messenger said:      

“whenever a Muslim supplicates – no for sin nor breaking the ties of kinship – ALLAH responds to his supplication in one of three ways. Either his invocation will be answered quickly, or deferred (its reward) from him into the hereafter, or a similar kind of trouble will be averted from him.” Upon this they (companions) said, “what if we ask for a lot?” ALLAH’s messenger said, ALLAH is more plentiful in responding“(Imam Ahmed, and a similar version by Al-Tirmidhi which was graded authentic in Saikh Al-Jami As-Saghir, no. 5714.)

13.  EXCELLENCE OF SUPPLICATING IN ONE’S ABSENCE

People should not only supplicate on their own behalf, but they should also increase in prayer for their friends, relatives and neighbors, in their absence, with sincere heart.

ALLAH’s messenger said; “The supplication of a Muslim for his (Muslim) brother in his absence will certainly be answered. Every time he makes a supplication for good for his brother, the angel appointed for this particular task says ‘ameen! (May it be for you, too).”   (Muslim)

14.  TO AVOID INVOKING CURSES

The human being is naturally feeble-minded and impatient. Once he feels uncomfortable of faces disturbance from anyone, he immediately invokes curses on others, sometimes even on his own children or himself. ALLAH’s messenger said; “do no invoke curses on yourself or on your children, or on your possessions, lest you should happen to do it at a moment when the supplications are accepted, and you prayer might be granted.” (Muslim)

15.  SUPPLICATION OF THE OPPRESSED

It is of paramount importance to remember that no Muslim should unjustly hurt and does not oppress another Muslim, nor any human being, since the supplication of the oppressed is instantly answerable from ALLAH. ALLAH’s messenger said: “Beware of the supplication of the oppressed, for there is no barrier between him and ALLAH.” (Al-Bukhari)

16.  FULFILL THE OBLIGATIONS AND SHUN THE EVIL DEEDS

This month is a special month for seeking forgiveness, repentance, and mercy from ALLAH. In other words, every Muslim should endeavor to abide in repentance to ALLAH, by which ALLAH will excuse his minor sins. Meanwhile, as far as the human rights are concerned, there will be no pardon unless these are fulfilled in this world, case by case. For instance, if you have stolen from someone, you must reimburse him for it. If you abused him or slandered him, you should approach him asking his pardon and apology. If you have possessed some land illegally of have some materials that do not really belong to you, then you must return the same to its proper proprietor. Despite the proper manners, if the rights of others are not fulfilled, then one’s repentance and supplications are not acceptable. Similarly, if he neglected the commandments of ALLAH, being disobedient in all dealings with him, for instance, he takes bribes, or earns money from usury and interest, of deals in illegitimate and forbidden business, of makes deals by swearing with false testimony, lies and threats. These are all evil actions that must be abandoned. Otherwise, ALLAH will not respond to you supplication.

17.  AVOID MUTUAL ENMITY, GRUDGES AND MALICE

It is very essential, to be eligible for ALLAH’s mercy and forgiveness, that we keep away from mutual enmity, holding grudges with each other, having malice towards each other, and we must not break the ties of kinship. If one of us severed relationships due to a dispute over worldly affairs, then we should immediately reconcile unselfishly, and excuse each other for the sake of the relationship. Otherwise, ALLAH will not respond to our player, preventing us from his mercy and forgiveness.

ALLAH’s messenger said; “the gates of paradise are opened on Mondays and Thursdays, then every servant (of ALLAH) is granted forgiveness if he does not associate anything with ALLAH in worship. But the person in whose heart there is rancor against his (Muslim) brother, they will not be pardoned. It will be said about them; ‘hold both of them until they reconcile with each other.’”   (Muslim)

From this Hadith, it is very obvious that mutual enmity and malice between Muslims are grave sins, and therefore they must be shunned. Because of the consequences of these behaviors, ALLAH’s messenger has warned the Muslim from breaking his relationship with another Muslim, and persistently shunning his Muslim brother for more than three consecutive days.    

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"O you who believe! Fasting is prescribed for you as it was prescribed for those before you, that you may become Al-Muttaqun (the pious)." [Soorah al-Baqarah (2):183]
'Whoever does not give up forged speech and evil actions, then Allah is not in need of his abstinence of food and drink." (Reported by AI-Bukhari)
"All the deeds of the son of Adam (people) are for them. Every good deed will be multiplied to ten it’s like, up to seven hundred times. Allah, the Exalted, said, ‘Except fasting which is for Me, and I will give the reward for it. He left his lust, food, and drink for My sake.'
There are two pleasures for the fasting person, one at the time of breaking his fast and the other at the time when he will meet his Lord. The unpleasant smell coming from the mouth of a fasting person is better to Allah than the smell of musk. “(Reported by Muslim)
Know that to truly attain closeness to Allah, the Exalted, by giving up, while fasting, these permissible worldly desires is not complete unless one comes closer to Him by giving up what Allah has forbidden in all circumstances, such as lying, injustice, and transgression against people in their blood, property, and dignity. Due to this the Prophet said,
The underlying reason behind this is that to gain closeness to Allah by abandoning the permissible things is not complete, except by giving up the forbidden things. Thus, whoever does the forbidden acts and then [tries to] get closer to Allah by giving up the permissible things, is like the one who does not do the obligatory acts and worships Allah through the voluntary acts. If he intends by eating and drinking to strengthen his body for standing [for prayer] and fasting, he would be rewarded for that. Likewise, if he intends by sleeping in the night and day, to strengthen himself for good deeds, his sleep would then be an act of worship.

 
Thus, a Muslim partakes in worship during the day and the night. His prayers are answered while fasting and when breaking the fast. So he is, during the day, fasting and being patient and in the night, eating and being thankful.
The conditions for that include that he breaks his fast with permissible things. If he breaks his fast with a forbidden thing, he would be from those who fasted from what Allah made lawful for him, and broke his fast with what Allah made forbidden to him, and his supplication would not be answered. Know that two types of struggles are combined for the believer in the month of Ramadan: the struggle with himself during the day time over fasting, and the struggle in the night-time over standing in prayer. So whoever combines between these two struggles and fulfills all of their rights and is steadfast in that-Allah will fulfill his reward over them without limit.
Some of The Means to Forgiveness in Ramadan There are many means for forgiveness in the month of Ramadan. The means to forgiveness in it include fasting and standing for prayer; [specifically] standing in prayer on the Night of Qadr (Power, Decree, or High Rank). Included in that is giving someone food to break his fast and lightening the burdens of slaves. Also, included in that is asking for forgiveness; the supplication of the fasting person is answered while fasting and while breaking the fast.
Since there are many means for forgive-ness during Ramadan, the person for whom forgiveness passes by is deprived to the utmost. When will the person who is not forgiven in this month be forgiven? When will the person who was rejected on the Night of Qadr be accepted? When will the person who is not upright in Ramadan ever be upright?
The Muslims used to say, when the month of Ramadan would come, "0 Allah, the month of Ramadan has caste over us and has come, so safeguard it for us and safeguard us for it; provide for us that we fast in it and stand in it for prayer; provide us in it diligence, strength, and vigor, and protect us in it from trials and tribulations."

 
Some of the Etiquettes of Fasting
Know that the fast is not complete unless six things are fulfilled:
The first: lowering the gaze [from forbidden things]; withholding it from extensively looking at everything which is dispraised and disliked.
The second: safeguarding the tongue from senselessness, backbiting, spreading evil rumors, and lying. The third: refraining from listening to everything that is forbidden and disliked.
The fourth: restraining the rest of the limbs from sins.
The fifth: not overeating. The sixth: one's heart is, after breaking the fast, between a state of fear [of Allah's punishment] and hope [for Allah's mercy]; as he does not know whether his fast is accepted; thus being one who was brought closer [by it] or [it is] rejected from him, so that he is one who simply received his sustenance (i.e. the food he broke his fast with). That must be during the end of every act of worship.'
o Allah, make us from those who fasted the month, received the full reward, made to experience the Night of Qadr, and won the Lord's prize, Blessed and Exalted is He, Aamin, 0 Lord of the worlds. May Allah grant mercy and peace on Muhammad, and on his family and companions altogether?

يَا أَيُّهَا الَّذِينَ آَمَنُوا كُتِبَ عَلَيْكُمُ الصِّيَامُ كَمَا كُتِبَ عَلَى الَّذِينَ مِنْ قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ ﴿2:183﴾
(2:183) O Believers, the Fast has been made obligatory on you just as it was prescribed for the followers of the Prophets before you. It is expected that this will produce piety in you. *183
*183. Like most other injunctions of Islam those relating to fasting were revealed gradually. In the beginning the Prophet (peace be on him) had instructed the Muslims to fast three days in every month, though this was not obligatory. When the injunction in the present verse was later revealed in 2 A.H., a degree of relaxation was introduced: it was stipulated that those who did not fast despite their capacity to endure it were obliged to feed one poor person as an expiation for each day of obligatory fasting missed (see verse 184). Another injunction was revealed later (see verse 185) and here the relaxation in respect of able-bodied persons was revoked. However, for the sick, the traveller, the pregnant, the breast-feeding women and the aged who could not endure fasting, the relaxation was retained. (See Bukhari, 'Tafsir al-Qur'an', 25; Tirmidhi, 'Sawm', 21; Nasai, 'Siyam', 51, 62, 64; Ibn Majah, 'Siyam', 12; Ahmad b. Hanbal, Musnad, vol. 3, p. 104; vol. 4, pp. 347 and 418; vol. 5, p. 29 - Ed.)
أَيَّامًا مَعْدُودَاتٍ فَمَنْ كَانَ مِنْكُمْ مَرِيضًا أَوْ عَلَى سَفَرٍ فَعِدَّةٌ مِنْ أَيَّامٍ أُخَرَ وَعَلَى الَّذِينَ يُطِيقُونَهُ فِدْيَةٌ طَعَامُ مِسْكِينٍ فَمَنْ تَطَوَّعَ خَيْرًا فَهُوَ خَيْرٌ لَهُ وَأَنْ تَصُومُوا خَيْرٌ لَكُمْ إِنْ كُنْتُمْ تَعْلَمُونَ ﴿2:184﴾
(2:184) The Fast is to be observed for a fixed number of days. If, however, anyone of you be sick or on a journey, he should fast the same number of other days. As for those who can fast (but do not), the expiation of this shall be the feeding of one needy person for one fast day, and whoso does more than this *184 with a willing heart does it for his own good. But if you understand the thing, it is better for you to observe the Fast. *185
*184. This act of extra merit could either be feeding more than the one person required or both fasting and feeding the poor. *185. Here ends the early injunction with regard to fasting which was revealed in 2 A.H. prior to the Battle of Badr. The verses that follow were revealed about one year later and are linked with the preceding verses since they deal with the same subject.
شَهْرُ رَمَضَانَ الَّذِي أُنْزِلَ فِيهِ الْقُرْآَنُ هُدًى لِلنَّاسِ وَبَيِّنَاتٍ مِنَ الْهُدَى وَالْفُرْقَانِ فَمَنْ شَهِدَ مِنْكُمُ الشَّهْرَ فَلْيَصُمْهُ وَمَنْ كَانَ مَرِيضًا أَوْ عَلَى سَفَرٍ فَعِدَّةٌ مِنْ أَيَّامٍ أُخَرَ يُرِيدُ اللَّهُ بِكُمُ الْيُسْرَ وَلَا يُرِيدُ بِكُمُ الْعُسْرَ وَلِتُكْمِلُوا الْعِدَّةَ وَلِتُكَبِّرُوا اللَّهَ عَلَى مَا هَدَاكُمْ وَلَعَلَّكُمْ تَشْكُرُونَ ﴿2:185﴾
(2:185) Ramadan is the month in which the Qur'an was sent down : this Book is a perfect guidance for mankind and consists of clear teachings which show the right way and are a criterion of Truth and falsehood. Therefore from now on whoever witnesses it, it is obligatory on hire to fast the whole month, but if one be ill or on a journey, he should make up for the same number by fasting on other days. *186 Allah desires to show leniency to you and does not desire to show any hardship. "therefore this method is being shown to you so that you may complete the number of Fast days and glorify Allah for the Guidance He has shown to you and be grateful to Him. *187
*186. Whether a person should or should not fast while on a journey is left to individual discretion. We find that among the Companions who accompanied the Prophet on journeys some fasted whereas others did not; none objected to the conduct of another. The Prophet himself did not always fast when travelling. On one journey a person was so overwhelmed by hunger that he collapsed; the Prophet disapproved when he learned that the man had been fasting. During wars the Prophet used to prevent people from fasting so that they would not lack energy for the fight. It has been reported by 'Umar that two military expeditions took place in the month of Ramadan. The first was the Battle of Badr and the second the conquest of Makka. On both occasions the Companions abstained from fasting, and, according to Ibn 'Umar, on the occasion of the conquest of Makka the Prophet proclaimed that people should not fast since it was a day of fighting. In other Traditions the Prophet is reported to have said that people should not fast when they had drawn close to the enemy, since abstention from fasting would lead to greater strength. (See Ahmad b. Hanbal, Musnad, vol. 3, p. 329, and vol. 5, pp. 205 and 209: Darimi, ' Sawm', 41; Muslim, 'Siyarn', 92; Nasai, 'Siyam', 47; Bukhari, 'Maghazi', 71; Muslim, 'Siyam', 102; Ahmad b. Hanbal, Musnad, vol. 3, pp. 21, 35, 46; Tirmidhi, 'Sawm', 18, Nasa'i. 'Siyam', 52; Bukhari , 'Jihad', 29; Muslim, 'Siyam', 98; Abu Da'ud, 'Sawm' 42; Muslim, 'Siyam', 102, 103, 105; Ahmad b. Hanbal, Musnad vol. 2, 99; Tirmidhi, : 'Sawm', 19 - Ed.) The duration of a journey for which it becomes permissible for a person to abstain from fasting is not absolutely clear from any statement of the Prophet, (cf. relevant Traditions Abu Da'ud, 'Sawm', 46, 47; Nasai , 'Siyam', 54, 55; Malik, Muaatta', 'Siyam', 21, 27 - Ed.) In addition the practice of the Companions was not uniform. It would seem that any journey which is commonly regarded as such, and which is attended by the circumstances generally associated with travelling, should be deemed sufficient justification for not fasting. Jurists agree that one does not have to fast on the day of commencing a journey; one may eat either at the point of departure or after the actual journey has commenced. Either course is sanctioned by the practice of the Companions. Jurists, however, are not agreed as to whether or not the residents of a city under attack may abstain from fasting even though they are not actually travelling. Ibn taymiyah favours the permissibility of abstention from fasting and supports his view with vcry forceful arguments. *187. This indicates that fasting need not be confined, exclusively, to Ramadan. For those who fail to fast during that month owing to some legitimate reason God has kept the door of compensation open during other months of the year so that they need not be deprived of the opportunity to express their gratitude to Him for His great bounty, in revealing the Qur'an. It should he noted here that fasting in Ramadin has not only been declared an act of worship and devotion and a means to nourish piety but has also been characterized as an act of gratefulness to God for His great bounty of true guidance in the form of the Qur'an. In fact, the best way of expressing gratitude for someone's bounty or benevolence is to prepare oneself, to the best of one's ability, to achieve the purpose for which that bounty has been bestowed. The Qur'an has been revealed so that we may know the way that leads to God's good pleasure, follow that way ourselves and direct the world along it. Fasting is an excellent means by which to prepare ourselves for shouldering this task. Hence fasting during the month of the revelation of the Qur'an is more than an act of worship and more than an excellent course of moral training; it is also an appropriate form for the expression of our thankfulness to God for the bounty of the Qur'an.
وَإِذَا سَأَلَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيبٌ أُجِيبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِ فَلْيَسْتَجِيبُوا لِي وَلْيُؤْمِنُوا بِي لَعَلَّهُمْ يَرْشُدُونَ ﴿2:186﴾
(2:186) And if My servants ask you, O Prophet. concerning Me, tell them that I am quite near to them. I hear and answer the prayer of the suppliant, when he calls to Me. So let them respond to My call and believe in Me. *188 Convey this to them, O Prophet; perhaps they may be guided aright. *189
*188. Even though people can neither see God nor subject Him to any other form of sense perception this should not make them feel that God is remote from them. On the contrany, He is so close to each and every person that whenever any person so wishes he can communicate with his Lord. So much so that God hears and responds even to the prayers which remain within the innermost recesses of the heart. People exhaust themselves by approaching false and powerless beings whom they foolishly fancy to be their deities but who have neither the power to hear nor to grant their prayers. But God, the omnipotent Lord and the absolute Master of this vast universe, Who wields all power and authority, is so close to human beings that they can alway's approach Him without the intercession of any intermediaries, and can put to Him ther prayers and requests. *189. This announcement of God's closeness to man may open his eyes to the Truth, may turn him to the right way wherein lies his success and well-being.
أُحِلَّ لَكُمْ لَيْلَةَ الصِّيَامِ الرَّفَثُ إِلَى نِسَائِكُمْ هُنَّ لِبَاسٌ لَكُمْ وَأَنْتُمْ لِبَاسٌ لَهُنَّ عَلِمَ اللَّهُ أَنَّكُمْ كُنْتُمْ تَخْتَانُونَ أَنْفُسَكُمْ فَتَابَ عَلَيْكُمْ وَعَفَا عَنْكُمْ فَالْآَنَ بَاشِرُوهُنَّ وَابْتَغُوا مَا كَتَبَ اللَّهُ لَكُمْ وَكُلُوا وَاشْرَبُوا حَتَّى يَتَبَيَّنَ لَكُمُ الْخَيْطُ الْأَبْيَضُ مِنَ الْخَيْطِ الْأَسْوَدِ مِنَ الْفَجْرِ ثُمَّ أَتِمُّوا الصِّيَامَ إِلَى اللَّيْلِ وَلَا تُبَاشِرُوهُنَّ وَأَنْتُمْ عَاكِفُونَ فِي الْمَسَاجِدِ تِلْكَ حُدُودُ اللَّهِ فَلَا تَقْرَبُوهَا كَذَلِكَ يُبَيِّنُ اللَّهُ آَيَاتِهِ لِلنَّاسِ لَعَلَّهُمْ يَتَّقُونَ ﴿2:187﴾
(2:187) It has been made lawful for you to go to your wives during the nights of the fast days. They are as a garment to you and you are as a garment to them. *190 Though Allah knew that you were secretly dishonest to yourselves, He has pardoned your guilt and forgiven you. NOW you are permitted to have intercourse with your wives and enjoy what Allah has made lawful for you. *191 You are also pemitted to eat and drink during the nights of the Fast months. *192 until you can discern the white streak of dawn from the blackness of night. *193 " Then (abstain from all these things and) complete your fast till night-fall. *194 But you should not have intercourse with your wives while you confine yourselves to mosques. *195 These are the bounds set by Allah; so do nut go near them. *196 In this way Allah makes His Commands clear to mankind. It is expected that they will guard themselves against wrong ways.
*190. Just as nothing intervenes between a person's body and his clothes, so nothing can intervene between a man and his wife; it is a relationship of inalienable intimacy. *191. Although there was no categorical ordinance in the early days prohibiting sexual intercourse between husband and wife during the nights of Ramadan, people generally assumed that this was not permissible. Despite the feeling that their action was either not permitted or was at least disapproved of, they did at times approach their wives. Such a betrayal of conscience can encourage a sinful disposition. God, therefore, first reproaches them with their lack of integrity, for this is what was objectionable. As for the act itself, God makes it clear that it is quite permissible. Henceforth they might engage in sexual intercourse as a perfectly lawful act unencumbered by feelings of guilt. *192. In this connection, too, there was a misapprehension at first. Some thought that eating and drinking were absolutely prohibited after the performance of the 'Isha' (Night) Prayer. Others thought that one could eat and drink so long as one had not fallen asleep, but that if one had it was not permissible to eat on reawakening. These were people's own fancies and often caused great inconvenience. This verse seeks to remove all such misconceptions. It clearly lays down the duration of the fast: from dawn until sunset. Between sunset and dawn it is permissible to eat, to drink, and to indulge in the legitimate gratification of sexual desires. At the same time the Prophet introduced the pre-fasting repast, recommending a good meal just before dawn. *193. In fixing the time of obligatory rites, Islam has been mindful that these timings should be so clear and simple that people, at all stages of development, should be able to follow them. This is why Islam bases its timing on conspicuous natural phenomena and not on the clock. Some people object that this principle of timing is untenable in areas close to the poles, where night and day each last for about six months. This objection is based on a very superficial knowledge of geography. In point of fact neither day nor night lasts for six months in those areas - not in the sense in which people living near the Equator conceive of night and day. The signs of morning and evening appear at the poles with unfailing regularity and it is on this basis that people time their sleeping and waking, their professional work, their play and recreation. Even in the days before watches were common, the people of countries like Finland, Norway and Greenland used to fix the hours of the day and night by means of various signs that appeared on the horizon. Just as those signs helped them to determine their schedules in other matters, so they should enable them to time their various Prayers, the pre-fast meal and the breaking of the fast. *194. 'Complete your fasting until night sets in' means that the time of fasting ends with nightfall, i.e. sunset marks the breaking of the fast. The precise time of the end of the pre-dawn repast is when a lean strip of aurora appears at the eastern end of the horizon and begins to grow. The time to break one's fast starts when the darkness of night seems to have begun to appear over the eastern horizon. In our own time, some people have adopted an attitude of extreme caution with regard to the time of both the end and start of fasting. The Law has not fixed these schedules with rigid precision. If a person wakes up just at the crack of dawn it is proper for him to eat and drink hastily. According to a Tradition the Prophet said: 'If anyone of you hears the call for [the morning] Prayer while he is eating he should not stop immediately, but should finish eating to the extent of his bare need.' (Abu Da'ud. Siyam', 14 - Ed.) Similarly, one need not wait for the light of day to disappear fully before breaking the fast. The Prophet, for instance, used to ask Bilil to bring him something to drink as soon as the sun had set. Bilil expressed his astonishment, pointing out that the light of day could still be observed. To this the Prophet replied that the time of fasting came to an end when the darkness of night began to rise from the east. (Muslim, 'Siyam', 10; Abu Da'ud, 'Siyam', 15; etc. - Ed.) *195. 'On retreat in the mosque' refers to the religious practice of spending the last ten days of Ramadan in the mosque, consecrating this time to the remembrance of God. In this state, known as i'tikaf, one may go out of the mosque only for the absolutely necessary requirements of life, but one must stay away from gratifying one's sexual desire. *196. The directive here is neither to exceed nor draw near the limits set by God. This means that it is dangerous for a man to skirt the boundaries of disobedience; prudence demands that one should keep some distance from these lest one's steps inadvertent lead one to cross them. The same principle has been enunciated in a Tradition in which the Prophet said: 'Even sovereign has an enclosed pasture and the enclosed pasture of God consists of His prohibitions. So, whosoever keeps grazing around that pasture is likely to fall into it.' (Bukhari, 'lman', 36; 'Buyu'', 3; Muslim, 'Musaqah', 107; Abu Da'd, 'Buyu", 3; Tirmidhi, 'Buyu", 1; Nasa'i, 'Buyu?, 3; 'Ashribah', 50; Ibn Majah, 'Fitan', 14 - Ed.) It is a pity that many people. who are not conversant with the spirit of the Shari'ah (Islamic law), insist on using these boundaries to the limits. Many religious scholars exert themselves in finding out arguments to justify this attitude, and a point is thus reached where only a hair's breadth separates obedience from disobedience. Consequently many people fall prey to disobedience, even to downright error and wrong-doing. For once a man arrives at this point he is seldom capable of discerning between right and wrong, and maintaining the absolute self-control needed to keep within the lawful limits.
وَلَا تَأْكُلُوا أَمْوَالَكُمْ بَيْنَكُمْ بِالْبَاطِلِ وَتُدْلُوا بِهَا إِلَى الْحُكَّامِ لِتَأْكُلُوا فَرِيقًا مِنْ أَمْوَالِ النَّاسِ بِالْإِثْمِ وَأَنْتُمْ تَعْلَمُونَ ﴿2:188﴾
(2:188) Do not usurp one another's property by unjust means nor offer it to the judges so that you may devour knowingly and unjustly a portion of the goods of others. *197
*197. One meaning of this verse is that people should not try to seek illegitimate benefits by bribing magistrates. Another meaning is that when a person is aware that the property, he claims rightfully belongs to someone else, he should not file a judicial petition either because the other party lacks the evidence to support their case or because by trickery and cunning the petitioner can usurp that property. It is possible that the judicial authority would decide the case in favour of the false claimant on the basis of the formal strength of the claim, but as this judicial verdict would merely be the result of the chicanery to which the claimant had resorted he would not become its rightful owner. In spite of the judgement of the court the property would remain unlawful for him in the sight of God. It has been reported in a Tradition that the Prophet said: 'I am merely a human being and you bring to me your disputes. It is possible that some of you will be more impressive in argument than others, so that 1 may give judgement in favour of one on the basis of what 1 hear. Beware that if 1 award to someone what belongs to his brother, I will have assigned to him a lump of Fire.' (Bukhari, 'Shahadat', 27; Muslim, 'Aqdiayah', 4; Abu Da'ud , 'Aqdiayah', 7; Tirmidhi, 'Ahkam', 11, 18; Nasai 'Qudat', 12, 33; 1bn Majah, 'AhkAm', 5, etc. - Ed.)

Time to Submit Your Annual Account Statement

Annual Reporting

The most important of Islamic Aqeedah is his Faith and Belief in Hereafter ( Akhirah). This is the day when mankind from day one till Qayamah are Rewarded for good and punished for their sin. Iman on Hereafter (Akhirah) is must for every muslim.

In the very first surah of Quran, Surah Fatiha Allah the lord of both worlds is called as The Master of the Day of Recompense

Your records “ Statement of Account” is presented every day to your Lord, the Lord of both worlds ( Rabbul Aalmin) who appointed you His Trustee, (Khalifah) on His earth.

· Daily Reporting time “Time of Fajr and Asr “.
· Weekly Reporting Monday and Thursday
· Annual Reporting Sha’aban

Have a look at your own accounts before they are submitted. Think about your profit and before. Correct your balance sheet before it is submitted. Fear Allah when it is closed. Ask for forgiveness and He is All forgiving.

مَالِكِ يَوْمِ الدِّيْنِ ﴿1:4﴾
(1:4) The Master of the Day of Recompense
Allah will be the Lord of the Day when all generations of mankind gather together on order to render an account of their conduct, and when each person will be finally rewarded or punished for his deeds. The description of God as Lord of the Day of Judgment following the mention of his benevolence and compassion indicates that we ought to remember another aspect of God as well-namely, that He will judge us all, that He is so absolutely powerful, that on the Day of Judgment no one will have the power either to resist the enforcement of punishments that He decrees or to prevent anyone from receiving the rewards that He decides to confer. Hence, we ought not only to love Him for nourishing and sustaining us and for His compassion and mercy towards us, but should also hold Him in awe because of His justice, and should not forget that our ultimate happiness or misery rests completely with Him.

Surah 99. Al-Zilzal

إفَمَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ ﴿99:7﴾
(99:7) So, whoever does an atom’s weight of good shall see it;

وَمَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَهُ ﴿99:8﴾
(99:8) and whoever does an atom’s weight of evil shall see it.

Merits of fasting in Sha`ban

The Messenger of Allah (May Allah bless him and grant him peace) alerted us to this fact when he was asked why he was fasting so much in Sha`ban. He replied: “It is a month that people neglect, between Rajab and Ramadan. It is a month in which actions are raised to the Lord of the Worlds and I love for my actions to be raised while I am fasting.”
There is a daily display after Fajr and `Asr, and a weekly display on Monday and Thursday, and a yearly display which takes place in the month of Sha`ban. The Messenger of Allah (May Allah bless him and grant him peace) was keen to do good works at all these times and was keen for his Ummah to do the same.

Usamah Ibn Zayd (may Allah be pleased with them both) said: "I said, 'O Messenger of Allah, I do not see you fasting in any other month like you fast in Sha'ban.' He said, 'That is a month to which people do not pay attention, between Rajab and Ramadan, and it is a month in which deeds are lifted up to the Lord of the Worlds. I like for my deeds to be lifted up when I am fasting.'" (Nasa'i). According to a report narrated by Abu Dawood, he said: "The most beloved of months for the Messenger of Allah (p.b.u.h.) to fast in was Sha'ban, and his fasting in Sha'ban was continuous with his fasting in Ramadan." (Classed as Saheeh by al-Albani)
One of the greatest works we can do in Sha`ban is fasting, and this is what the Prophet (May Allah bless him and grant him peace) loved to be doing when his actions were raised, on Monday and Thursday and also during Sha`ban. Sayyida `A’isha RaziAllahunha said of the Prophet (may Allah bless him and grant him peace): “I did not see him fasting in any month more than Sha`ban.” She also said: “The month which he loved to fast the most was Sha`ban
Hadith - Bukhari, Vol. 4, Hadith No. 446, Narrated Abu Huraira, r.a.
The Prophet (saaws) said, "Angels keep on descending from and ascending to the heaven in turn, some at night and some by daytime, and all of them assemble together at the time of the Fajr and 'Asr prayers. Then those who have stayed with you overnight ascend unto Allah Who asks them (and He knows the answer better than they): "How have you left My slaves?" They reply, "We left them while they were praying and we came to them while they were praying." The narrator added: all his past sins will be forgiven."
1256. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Deeds of people are presented (to Allah) on Mondays and Thursdays. So I like that my actions be presented while I am fasting.'' [At-Tirmidhi].
Commentary: Observance of Saum on Monday and Thursday is Mustahabb (desirable), and the reason for its being so has been mentioned in the Hadith.
1257. `Aishah (May Allah be pleased with her)u reported: The Messenger of Allah (PBUH) used to observe fast on Mondays and Thursdays. [At-Tirmidhi].
Commentary: "Yataharra" in the Hadith means to seek and search, that is, he (PBUH) used to make special arrangements for it. The reason he was so particular about these Saum has been mentioned in the previous Hadith.
On the authority of Abu Hurayrah(Raziyallahutala Anahu), who said that the Messenger of Allah () said: The gates of Paradise will be opened on Mondays & on Thursdays, and every servant [of Allah] who associates nothing with Allah will be forgiven, except for the man who has a grudge against his brother. [About them] it will be said: Delay these two until they are reconciled; delay these two until they are reconciled. [Hadith Qudsi 20]
Riyad as-Salihin (The Meadows of the Righteous)
1247. 'A'isha said, "The Prophet, may Allah bless him and grant him peace, did not fast in any month more than Sha'ban. He used to fast all of Sha'ban." In one variant, "He used to fast Sha'ban except for a little." [Agreed upon]