Keep Your Cool in Ramadan

Keep Your Cool in Ramadan

Ramadan is a month of serenity and spiritual elevation. But when the body's glucose level decreases too much from fasting, this could lead to irritability and aggression. Other factors may also contribute to the feeling of irritability, such as refraining from the habitual cigarette. Prophet Mohamed (peace be upon him) advised us to ‘keep our cool' while fasting and prevent ourselves from being easily provoked or dragged into a fight. The practice of self-control is a pertinent part of fasting. From Prophet Mohamed's (peace be upon him) traditions,

“If one of you is fasting, he should avoid sexual relation with his wife and quarreling, and if somebody should fight or quarrel with him, he should say, ‘I am fasting'.” The following are a few tips to reduce the level of edginess during Ramadan through obtaining higher levels of self-control:

1. If you begin to feel angry or irritated say, “I seek refuge with Allah from Satan.”

2. Do not try to resolve issues with anyone when you are fatigued or irritated. Try to always pick the best time to talk to people, preferably when they are not easily infuriated.

3. Always think of the consequences of your irritability. Will it create unnecessary tensions in your relationships between your boss, colleagues, family or relatives ? Be creative and invest your anger in channels other than arguing.

4. Train yourself to forgive others throughout this Noble month. Do not underestimate the power of forgiveness and positive thinking.

5. Do not express your anger immediately. Take time to think over the best way to deal with the problem. The next day when you meet the person that has angered you, express your discontent rationally.

6. To reduce the pressures of the day, allocate a relaxation period. Use this time to pray and concentrate in prayer. As Allah says, [ And seek assistance through patience and prayer, and most surely it is a hard thing except for the humble ones] (Al-Baqarah 2:45)

7. Exercise regularly; this relaxes the body and mind. Try to abstain from smoking or any other stimulants which increase the sense of irritability.

8. Ablution is a good way to begin relaxing because it stimulates the biological rhythms of the body. Ablution consists of 26 washing movements to be carried out 5 times a day—a total of 130 daily washing movements. This can be performed as a form of reflexotherapy.

9. Meditation is a good way to control your temper and relieve stress. Know more about how you can relieve stress through prayer: The “Yoga” of Islamic Prayer and Islamic Oases From Daily Stress.

10.Immediately when you get angry, try to change your position. If you are sitting, stand, and vice versa. You might also want to let off some steam by drawing, writing, or anything else that relaxes you. Try to express yourself in a way that you will not regret later.

11.Controlling your anger and refraining from venting that anger, even if you are in the right, is a rewarding quality, literally. Always remember the Qur'anic verse, [Those who spend (of that which Allah hath given them) in ease and in adversity, those who control their wrath and are forgiving toward mankind; Allah loveth the good;] (Aal `Imran 3: 134).

12.Keep a track record of the times you lost your temper. You can then analyze what you did wrong and the common factor between all the incidents, which you can then avoid in the future.

At the end, remember the hadith of the Prophet (peace be upon him) “The strong is not the one who overcomes the people by his strength, but the strong is the one who controls himself while in anger.” (Al-Bukhari).

Ramadan: Month of Fasting or Month of Feasting ?

Ramadan

Month of Fasting or Month of Feasting ?
By Sarah Ghias
( Sarah Ghias is a freelance writer who currently resides in Texas, United States. She graduated with Honors from the University of Texas at Dallas with a Business Administration Degree. You can contact her by sending an e-mail to ScienceTech@islam-online.net. )

The holy month of Ramadan is a time of restraint, reflection, and renewal. Muslims make every effort to better themselves and to be drawn closer to their Creator. They guard their tongues, engage in long hours of worship, exercise patience, and open up their hearts and pockets to charitable causes. However, when it comes to consuming food during the evening hours, some believers fall short of following the Sunnah of Prophet Muhammad, peace and blessing be upon him (pbuh).

In order to compare the eating habits of Muslims today, during the month of Ramadan, with that of Prophet Muhammad (pbuh) an informal survey was conducted. Over 270 participants from around the world were asked about their consumption habits during this sacred month. Sixty percent of participants were from the US, 20% from the Middle East, 10% from South Asia (Indian Subcontinent) and 10% were from other countries. [This is an informal survey conducted by the author and is not necessarily scientifically representative of all Muslims or the Muslim world in general.]

Breaking the Fast
Regarding the iftar meal, it is encouraged to break your fast as soon as it is permissible to do so. The Prophet (pbuh) would hasten to break his fast. Sahl ibn Sa`d reported that the Prophet (pbuh) said: "The people will not cease to be upon good as long as they hasten in breaking the fast." (Bukhari and Muslim).

It is reported that the Prophet (pbuh) would also break his fasts with dates as do 86.5% of the survey participants; this is a Sunnah that is well followed by Muslims today. Anas Ibn Maalik said: "The Prophet (pbuh) used to break his fast with fresh dates before he prayed. If he did not find fresh dates then with dried dates. If there were no dried dates then with a few sips of water." (Abu Dawood)

Imam Ibn Qayyim Al Jauziyah states in his book "Healing With the Medicine of the Prophet" that breaking the fast with dates "is a wise decision, because fasting empties the stomach of food. Thus the liver would not find any sufficient energy that it could transfer to the various organs. Sweets are the fastest foods to reach the liver, when one eats ripe dates the liver accepts it, benefits from it and then transfers the benefit to the rest of the organs of the body."

After this process the body is ready to accept and digest additional food. Thus ideally, one should break their fast with a date and after praying the Maghrib prayer, they should continue with their meal. This gives the body ample time to prepare itself for the sudden increase in food intake. Fifty eight percent of respondents to the survey stated that they eat their meal after the Maghrib prayer.

Overeating
It is during the Iftar meal that we consume the most and often overindulge ourselves. Forty percent of participants admitted that they eat at least twice as much for Iftar than they eat for a regular dinner in any other month. Fifty percent of respondents to the survey admitted that they over eat during Ramadan and 62% felt that they eat heavier and richer foods during this blessed month. Thus, it is a cause for concern that especially in this holy month of Ramadan, when the nafs (self) should be kept in check, some choose to overindulge and eat in extravagance.

Fasting during the daylight hours has several health benefits; it cleanses the system and removes harmful toxins from the body. When the body is fasting and not occupied with the process of digestion, its organs are given an opportunity to rejuvenate and restore themselves, in turn allowing the one who fasts to recover from various ailments.

However, if a person overeats in the evening and indulges in heavy, fatty foods, this offsets the physical benefits of fasting. It is generally presumed that since one is restraining from food and drink during the daylights hours, the body needs increased input during the non-fasting hours. This is not the case, however, as the body regulates itself when it is in fasting mode and has the opportunity to utilize its storage of body fat.

To remain healthy and active during Ramadan, the amount of food intake is not as important as the variety of foods we eat. The Prophet (pbuh) was known to eat an assortment of foods including meat, fruit, bread, and dates, according to Imam Ibn Qayyiim.

Thus to maximize the physical benefits of fasting it is desirable to eat less but have a balanced diet which taps into the major food groups. As for the types of foods eaten during Ramadan, 67% of respondents said they eat 3 or more different types of dishes, with the over 30 year olds eating more of a variety of foods than the 18 - 30 year olds.

Fifty seven percent of the participants stated that they eat fried food for iftar and 34% of them said that the majority of their meal consists of this type of food. Thirty four percent of respondents include desserts in their iftar meal.

Suhoor, the Blessed Meal
The Prophet (pbuh) strongly recommended eating Suhoor. Abu Sa'eed al-Khudree reported that the Messenger (pbuh) said: "Eating the Suhoor is blessed. Do not neglect it even if you take a gulp of water, because Allah and His angels invoke blessings upon those who partake in the pre-dawn meal." (Ahmad)

It is encouraged by the Sunnah to delay the Suhoor as much as possible and eat until the last permissible minute. Seventy percent of the respondents claim that they delay their suhoor till the last moment. According to 'Amr ibn Maimun: "The companions of Muhammad (pbuh) would be the first to break the fast and the last to eat their Suhoor." (Al-Baihaqi, Abdur-Razzaq and Al-Haithami; Sahih)

For Suhoor it is recommended to have high fiber, slow digesting foods that satisfy hunger for longer; oats and fiber rich fruit are good options to have. The Prophet used to eat dates for Suhoor and it is recorded that he said "The best Suhoor for the believer is dates." (Abu Dawood, Al-Baihaqee and Ibn Hibbaan)

Dates are a power house of nutrients and an instant source of energy; they are high in sugar, fiber, iron, potassium and magnesium. Consuming dates allows one to feel satiated for an extended period of time, making it a perfect food to start your fast with.

Forty nine percent of the respondents said they have tea or coffee for Suhoor, this is not a wise option as caffeine is a diuretic which does not provide us with sufficient hydration and causes us to lose liquids along with essential minerals from our body.

Sixty one percent of respondents who are over 30 drink tea or coffee in the morning and 42% of respondents younger than 30 drink tea or coffee. Ramadan is an excellent opportunity to rid ourselves of addictions to caffeinated drinks. One should drink plenty of water and pure fruit juices instead.

Moderation is Key
Allah says in the Qur'an "Eat of the good things We have provided for your sustenance, but commit no excess therein." (Taha 20:81)

The body mankind has been blessed with is an Amanah ( trust) from Allah. It is an obligation to take care of it and fuel it with that which is good. The Prophet (pbuh) is reported to have said, "The stomach is the tank of the body and the veins go down to it. When the stomach is healthy the veins come back in a healthy condition, but when it is in a bad condition, they return diseased."

Islam emphasizes moderation in every aspect of life and it is essential that this concept be applied to food intake as well. Imam Ash-Shafi’ said: "I have not filled myself in sixteen years because filling oneself makes the body heavy, removes clear understanding, induces sleep and makes one weak for worship."

Temperance in eating leads to a healthy body, a sound intellect, and a gentle disposition. It curbs our desires and positively affects the physical as well as the spiritual being of the heart. This point is further explained by Imam Ibn al-Qayyim when he said: "From the Mercy of the Mighty and Most Merciful is that He has prescribed for them fasting, which will cut off the excesses of eating and drinking, and empties the heart of its desires that divert it in its journey towards Allah the Most High."

The Prophet (pbuh) warned against submitting to our desires when he said, "My greatest fear for you is the appetites of transgression with regard to your stomachs and your privates and the inclinations which lead astray."(Ahmad) Thus we should eat only that which is beneficial and only enough to sustain us and give us the strength to carry out acts of worship and obedience.

A well known hadith reported by al-Tirmidhi relates that the Prophet (pbuh) said: "Man fills no vessel worse than his stomach. A few morsels should be enough for him to preserve his strength. If he must fill it, then he should allow a third for his food, a third for his drink and leave a third empty for easy breathing." This concept is emphasized in the Quran where Allah says, "Eat and drink: but waste not by excess, for Allah loves not the wasters." (Al Araf: 31)

Ramadan is an opportunity to reevaluate one's relationship with food. It allows one to realize that they can get by without eating for several hours and that their bodies are capable of functioning on a moderate amount of consumption.

Ramadan is fast approaching so instead of spending the coming weeks stocking the pantry and freezer with delights to feast on when the sun sets, let us focus our attention on perfecting our ibadah (worship) so that we may savor the bountiful treats of Jannah (Heaven) without having to worry about clogged arteries or accumulating extra pounds !

Sources:
El Ati, J., C. Beji and J. Danguir. "Increased Fat Oxidation during Ramadan Fasting in Healthy Women: an Adaptive Mechanism for Body-weight Maintenance." American Journal of Clinical Nutrition. 62: 302-307, 1995.

Ramadan : The Gates of Paradise

The Gates of Paradise
By Dr. Umar S. Al-Ashqar
( Dr. Umar S. Al-Ashqar is a professor of Shari`ah
at the University of Jordan and the
author of the Islamic Creed series )

The three cornerstones of the Prophets' messages, as mentioned by Imam Ibn Abi Al-`Iz Al-Dimishqi in his book Sharh At-Tahawiyya, are: teaching people about Allah and His attributes, directing them how to follow the path that Almighty Allah has established for human-beings to follow, and informing them about the reward they will receive when they follow the path of Almighty Allah.

If we take a look at the message of Prophet Muhammad (peace and blessings be upon him), which is the Qur'an and Sunnah, we will find that it has covered these three cornerstones. We will also find that not only are the commands and prohibitions mentioned in a detailed manner, but also the reward that the believers will receive, which is Paradise, is also described thoroughly, so their hearts become attached to it and it becomes a competition between the believers:

Who will receive this great reward ? Who will be able to defeat his evil desires more than anyone else? Who will be able to perfect his acts of worship like praying and fasting in order to receive this immense reward ?

Paradise is the tremendous reward which Allah the All-Powerful has prepared for His beloved and those who obey Him. It is perfect joy and pleasure, where there is nothing lacking and nothing can disturb its purity. What Allah the Almighty and His Messenger (peace and blessings be upon him) have told us about it makes us mystified with indescribable joy because our minds are incapable of comprehending the greatness of such blessings.

Amongst the details of the description of Paradise that is mentioned in the Qur'an and Sunnah, is that it has gates through which believers will enter, as the angels enter therein:

[`Adn [Eden] of Paradise, whose doors will be opened for them.] (Saad, 38: 50)

[… And angels shall enter unto them from every gate [with the salutation]: 'Peace be unto you for that you persevered in patience! How excellent is the final home!] (Ar-Ra`d, 13: 23-24)

Allah the Almighty has told us that these gates will be opened when the believers reach them, and that they will be welcomed by the angels with greetings of peace:

[And those who kept their duty to their Lord will be led to Paradise in groups, till, when they reach it, its gates will be opened (before their arrival for their reception) and its keepers will say: Salamun `Alaikum (peace be upon you)! You have done well, so enter here to abide therein.] (Az-Zumar, 39: 73)

Imam Ibn Kathir says in his tafseer: "Allah tells us about the blessed believers, who will be taken to Paradise in groups, one group after another, starting with the best of them: those who are closest to Allah, then the most righteous, then the next best and the next best. Each group will be with others like them, prophets with prophets, the true believers with their peers, the martyrs with their counterparts, the scholars with their colleagues; every group composed of people of the same kind."

There are eight gates in Paradise; one of them is called Ar-Rayyan, which is exclusively for those who fast. Al-Bukhari and Muslim report from Sahl ibn Sa`d As-Sa`idi that the Messenger of Allah (peace and blessings be upon him) said:

"In Paradise there are eight gates. There is one gate called Ar-Rayyan. No-one will enter it except those who fast, and after they enter it, it will be locked behind them, and no-one else will enter through it."

There are also gates for those who pray much, those who give in charity and those who fight in jihad, as well as the gate called Ar-Rayyan for those who fast. In a hadith reported by both Al-Bukhari and Muslim, Abu Hurairah narrated that Messenger of Allah (peace and blessings be upon him):

"Whoever spends a pair (of anything) from his wealth for the sake of Allah, will be called from the gates of Paradise, and Paradise has eight gates. Whoever will be from the people of salah (i.e. praying regularly, properly, obligatory and supererogatory), will be called from the gate of prayer; whoever will be from among the people of sadaqah (optional charity) will be called from the gate of charity; whoever will be from among the people of jihad will be called from the gate of jihad, and whoever will be from among the people of fasting (fasting obligatory and optional) will be called from the gate of fasting." Abu Bakr (may Allah be pleased with him) said: "By Allah, it would not matter if a person was called from any of them, but will anyone be there to be called from all of them, O' Messenger of Allah?" He (peace and blessings be upon him), "Yes, and I hope that you will be one of them."

Abu Bakr's question refers to a person who has all these good qualities: prayer, fasting, charity, jihad, and so on, so that he will be called from all the gates. The Prophet (peace and blessings be upon him) said:

"Whoever spends a pair (of anything) for the sake of Allah will be called from all the eight gates of Paradise. He also spoke of the person who performs wudu’ and does it properly, then lifts his gaze to the sky and says: 'Ashhadu an la ilaha illa Allah wahdahu la shareeka lah, wa ashadu anna Muhammadan `abduhu wa rasooluhu' (I bear witness that there is no god except Allah, and I bear witness that Muhammad is his servant and Messenger), the eight gates of Paradise will be opened to him, and he will enter it through any gate he wishes."

The Prophet (peace and blessings be upon him) told us that there is a gate, which is specific for those who will not be called to account: this is the right-hand gate of Paradise. The rest of them will enter Paradise with all the other nations through other gates. In a hadith about As-Shafa`ah (intercession) reported by Al-Bukhari and Muslim, Abu Hurairah (peace and blessings be upon him) narrated that the Prophet (peace and blessings be upon him) said:

"Allah will say: 'O Muhammad, admit those of your Ummah (nation) who do not need to be brought to account through the right-hand gate; and the others will enter through other gates like the rest of the people.'"


In the same hadith, the Prophet (peace and blessings be upon him) described the width of the gates of Paradise, stating that the width between the two sides of the gate is like the distance between Makkah and Hajar, or between Makkah and Basra. The Prophet (peace and blessings be upon him) said:

"By the One in Whose hand is the soul of Muhammad, the distance between two panels of the gates of Paradise, or between the two gateposts, is like the distance between Makkah and Hajar (a village in Bahrain), or between Makkah and Basra (city in Iraq)."

The Prophet (peace and blessings be upon him) has told us that the gates of Paradise are opened during Ramadan. Bukhari, Muslim, and Ahmad report from Abu Hurairah that the Messenger of Allan (peace and blessings be upon him) said: "When the month of Ramadan comes, the gates of heaven are opened." According to another report: "… The gates of Paradise are opened, and the gates of Hell are closed."

In some reports it is stated the distance between the two gate-panels, when they are open, is that of a forty-year journey. Ahmad reported in Al-Musnad, that the Messenger of Allah (peace and blessings be upon him) said:

"The distance between the two gate-panels of one of the gates of Paradise is the distance of forty-year's walking, but a time will come when it would be very crowded."

Describing how crowded it would be, the companion, `Abdullah ibn Salam says, as narrated by At-Tabarani in Al-Mu`jam Al-Kabir: "The distance between the two gate-panels of one of the gates of Paradise is like the distance of forty-year's walking, and it will be become as crowded as a drinking trough surrounded by thirsty camels."

Finally, can you see how detailed the description of the gates of Paradise is? Can you see how beautiful and welcoming it is? So, what about Paradise itself? Isn't it worthwhile for you to strive for it? The distance between the two gate-panels of one of the gates of Paradise is the distance of forty-year's walking, so we know that there are so many people who will be entering. We have no excuse to be apathetic. Each and every one of us has the right to strive for his place in Paradise and to be amongst those who crowd around its gates. So, let's compete for it and in sha’ Allah we'll walk through its gates.

Source:
* Taken from the author's book "Paradise and Hell in the Light of the Qur'an and Sunnah", published by International Islamic Publishing House (IIPH), 2003.

Daily Ramadan Dua

RAMADAN KAREEM! - Below are 30 Daily Ramadan Prayers (duas), reposted from 2007. Inshallah, they will make the fast easier, enlighten the mind, and ennoble the heart in this blessed month.

Ramadan Dua: DAY 1
ALLAH, on this day make my fasts the fasts of those who fast (sincerely), and my standing up in prayer of those who stand up in prayer (obediently), awaken me in it from the sleep of the heedless, and forgive me my sins , O God of the worlds, and forgive me, O one who forgives the sinners.

Ramadan Dua: DAY 2
ALLAH, on this day, take me closer towards Your pleasure, keep me away from Your anger and punishment, grant me the opportunity to recite Your verses (of the Qur’an), by Your mercy, O the most Merciful.

Ramadan Dua: DAY 3
ALLAH, on this day, grant me wisdom and awareness, keep me away from foolishness and pretension, grant me a share in every blessing You send down, by You generosity, O the most Generous.

Ramadan Dua: DAY 4
ALLAH, on this day, strengthen me in carrying out Your commands, let me taste the sweetness of Your remembrance, grant me, through Your graciousness, that I give thanks to You. Protect me, with Your protection and cover, O the most discerning of those who see.

Ramadan Dua: DAY 5
ALLAH, on this day, place me among those who seek forgiveness. Place me among Your righteous and obedient servants, and place me among Your close friends, by Your kindness, O the most Merciful.

Ramadan Dua: DAY 6
ALLAH, on this day, do not let me abase myself by incurring Your disobedience, and do not strike me with the whip of Your punishment, keep me away from the causes of Your anger, by and Your power, O the ultimate wish of those who desire.

Ramadan Dua: DAY 7
ALLAH, on this day, help me with its fasts and prayers, and keep me away from mistakes and sins of the day, grant me that I remember You continuously through the day, by Your assistance, O the Guide of those who stray.

Ramadan Dua: DAY 8
ALLAH, on this day, let me have mercy on the orphans, and feed [the hungry], and spread peace, and keep company with the noble-minded, O the shelter of the hopeful.

Ramadan Dua: DAY 9
ALLAH, on this day, grant me a share from Your mercy which is wide, guide me towards Your shining proofs, lead me to Your all encompassing pleasure, by Your love, O the hope of the desirous.

Ramadan Dua: DAY 10
ALLAH, on this day, make me, among those who rely on You, from those who You consider successful, and place me among those who are near to you, by Your favor, O goal of the seekers.

Ramadan Dua: DAY 11
ALLAH, on this day, make me love goodness, and dislike corruption and disobedience, bar me from anger and the fire, by Your help, O the helper of those who seek help

Ramadan Dua: DAY 12
ALLAH, on this day, beautify me with covering and chastity, cover me with the clothes of contentment and chastity, let me adhere to justice and fairness, and keep me safe from all that I fear, by Your protection, O the protector of the frightened.

Ramadan Dua: DAY 13
ALLAH, on this day, purify me from un-cleanliness and dirt, make me patient over events that are decreed, grant me the ability to be pious, and keep company with the good, by Your help, O the beloved of the destitute.

Ramadan Dua: DAY 14
ALLAH, on this day, do not condemn me for slips, make me decrease mistakes and errors, do not make me a target for afflictions and troubles, by Your honor, O the honor of the Muslims.

Ramadan Dua: DAY 15
O Allah, on this day, grant me the obedience of the humble, expand my chest through the repentance of the humble, by Your security, O the shelter of the fearful.

Ramadan Dua: DAY 16
ALLAH, on this day, grant me compatibility with the good, keep me away from patching up with the evil, lead me in it, by Your mercy, to the permanent abode, by Your Godship, O the God of the worlds.

Ramadan Dua: DAY 17
ALLAH, on this day, guide me towards righteous actions, fulfill my needs and hopes, O One who does not need explanations nor questions, O One who knows what is in the chests of the (people of the) world. Bless Muhammad and his family, the Pure.

Ramadan Dua: DAY 18
ALLAH, on this day, make me love goodness, and dislike corruption and disobedience, bar me from anger and the fire [of Hell], by Your help, O the helper of those who seek help.

Ramadan Dua: DAY 19
ALLAH, on this day, multiply for me its blessings, and ease my path towards its bounties, do not deprive me of the acceptance of its good deeds, O the Guide towards the clear truth.

Ramadan Dua: DAY 20
ALLAH, on this day, open for me the doors of the heavens, and lock the doors of Hell from me, help me to recite the Qur’an, O the One who sends down tranquility into the hearts of believers.

Ramadan Dua: DAY 21
ALLAH, on this day, show me the way to win Your pleasure, do not let Shaytan have a means over me, make Paradise an abode and a resting place for me, O the One who fulfills the requests of the needy.

Ramadan Dua: DAY 22
ALLAH, on this day, open for me the doors of Your Grace, send down on me its blessings, help me towards the causes of Your mercy, and give me a place in the comforts of Paradise, O the one who answers the call of the distressed.

Ramadan Dua: DAY 23
ALLAH, on this day, wash away my sins, purify me from all flaws, examine my heart with (for) the piety of the hearts, O One who overlooks the shortcomings of the sinners.

Ramadan Dua: DAY 24
ALLAH, on this day, I ask You for what pleases You, and I seek refuge in You from what displeases You, I ask You to grant me the opportunity to obey You and not disobey You, O One who is generous with those who ask

Ramadan Dua: DAY 25
ALLAH, on this day, make me among those who love Your friends, and hate Your enemies, following the way of Your last Prophet, O the Guardian of the hearts of the Prophets.

Ramadan Dua: DAY 26
ALLAH, on this day, make my efforts worthy of appreciation, and my sins forgiven, my deeds accepted, my flaws concealed, O the best of those who hear.

Ramadan Dua: DAY 27
ALLAH, on this day, bestow on me the blessings of Laylatul Qadr, change my affairs from (being) difficult to (being) easy, accept my apologies, and decrease for me [my] sins and burdens, O the Compassionate with His righteous servants.

Ramadan Dua: DAY 28
ALLAH, on this day, grant me a share in its nawafil (recommended prayers), honor me by attending to my problems, make closer the means to approach You, from all the means, O One who is not preoccupied by the requests of the beseechers.

Ramadan Dua: DAY 29
O ALLAH, on this day, cover me with Your mercy, grant me in it success and protection, purify my heart from the darkness of false accusations, O the Merciful to His believing servants.

Ramadan Dua: DAY 30
O ALLAH, on this day, make my fasts worthy of appreciation and acceptance, according to what pleases You, and pleases the Messenger, the branches being strengthened by the roots, for the sake of our leader, Muhammad, and his purified family. Praise be to ALLAH, the Lord of the worlds.

Misunderstandings And Violations In Ramadan

Like all other religious practices gifted to us by God, fasting during the month of Ramadan is another great system to develop the soul in preparation for the Hereafter. While there are scientifically proven health bebefits as well, there is the real benefit of enhanced remembrance of God throughout the month. The additional time spent before dawn preparing for the fast, the breaking of the fast, the supplications to God for His support in making the fast easy and the increased gatherings to commemorate God, all help us remember God so much more. Every moment that we submit to God’s command to refrain from food and drink from dawn to sunset, we are automatically remembering and praising Him consciously and subconsciously.

[33:35] ..... the fasting men, the fasting women, ..... GOD has prepared for them forgiveness and a great recompense.
[2:184]..... But fasting is the best for you, if you only knew.

Not only has God given us this great blessing, He is also compassionate in accommodating every kind of situation, just so that His servants can submit to His commands and fulfill their obligations.

[2:184] Specific days (are designated for fasting); if one is ill or traveling, an equal number of other days may be substituted. Those who can fast, but with great difficulty, may substitute feeding one poor person for each day of breaking the fast. If one volunteers (more righteous works), it is better. But fasting is the best for you, if you only knew.
[2:185] ..... Those who are ill or traveling may substitute the same number of other days. GOD wishes for you convenience, not hardship, that you may fulfill your obligations, and to glorify GOD for guiding you, and to express your appreciation.

Unfortunately, like with almost everything else in the religion, some Muslims end up nullifying their worship by following laws made by corrupt, ignorant religious leaders (9:31, 22:8). These man made rules have no basis in Quran, are difficult to follow, and often repel people from embracing Islam (3:99, 6:26, 9:34). Here are some of typical misunderstandings and violations committed during Ramadan, for you to consider in light of the Quran and share with your friends and family (17:36).




Start and end of fasting only after sighting the moon physically
Many people believe that they must start and end the fasting month only after they sight the moon physically, while God tells us that He rendered the sun and the moon as calculation devices (6:96, 10:5, 17:12, 55:5). This idea of waiting to see the moon first is not logical given that with the progress of astronomy we can accurately predict the time of the new moon in advance. Muslims use the moon to decide other months and events such as Hajj — years ahead without any physical sighting of the moon. Thus, there is little justification to wait to start Ramadan only after seeing the moon. We also use the sun to calculate the times for the Salat prayer and do not need to see the sun physically to check if it is time to pray. The same principle should apply while determining the dates for Ramadan. At times, due to the setting of the new moon near the setting of the sun, it is almost impossible to see the new moon. Atmospheric and weather conditions may also prevent a physical sighting on the day of the new moon. By waiting, the muslim is likely to begin their fast a day (and sometimes two days) late. This may cause fewer days of fasting (if one starts late but stops at the beginning of the new month) and one could lose out on a perfect montho of fasting. God designed the sun, earth and moon to follow a precise rotational and orbital pattern. If the weather is cloudy, does it mean the sun and moon are not following their perfect design and appearance as created by God? Many nations come up with their own rules regarding sighting of the moon, and some countries even send out a plane if they have to. Prophet Muhammad’s generation and the those before him did not have aircraft to send into the air. They used the sun and moon to calculate. Nothing has changed, so similarly we can calculate as well.

[10:5] He is the One who rendered the sun radiant, and the moon a light, and He designed its phases that you may learn to count the years and to calculate. GOD did not create all this, except for a specific purpose. He explains the revelations for people who know.
[6:96] At the crack of dawn, He causes the morning to emerge. He made the night still, and He rendered the sun and the moon to serve as calculation devices. Such is the design of the Almighty, the Omniscient.

Ramadan month must be 30 Days
This is also an incorrect idea without any basis. God says to fast during the month of Ramadan. He does not say to adjust the month to fast 30 days. Depending upon the position of the new moon, different places can have a lunar month of 29 fasts in some years. This is to be expected since each lunar month is approximately 29 and a half days.

Tarawih and Extra Salat Prayers
The Salat Prayers are required to be done in a specific mathematically coded format which triggers off a mystical harmony in the universe and establishes ‘Direct Contact’ with God. The key is in doing the Salat exactly as decreed by God, 5 times a day, throughout the year, no more and no less. But people end up innovating additional Salat Prayers which have no basis in Quran.

There is even something called a ‘Tarawih’ prayer which makes a special appearance in Ramadan consisting of various ways to go about it depending upon the preference of Hadith by the hundreds of unauthorized sects around the world (6:159, 30:32). Some Tarawih sessions make people stand and sit so much that they end up bored and tired. Most mosques divide the Quran into 30 equal parts and rush to recite a part each night of Ramadan just for the sake of finishing it, even though it is much more important for the congregation member to listen and understand what is being said (2:171, 7:204). Quality must precede quantity when it comes to reading the Quran. Instead of these uncomfortable religious gatherings, people should follow God’s command in Quran to meditate in the night (17:79, 25:64, 26:217-219, 73:2), reflecting upon His name (50:40) and seeking His mercy in Ramadan and throughout the year as well (3:191-192, 20:130, 32:15-16, 40:55).

Not swallowing saliva; not watching TV
People simply miss the spirit of Islam. God wishes for us convenience not hardship (2:185), but by refusing to understand that God wants to help us slow down, practice self restraint and upgrade our remembrance of Him, they end up making the religion difficult to enjoy and appreciate. God only orders us not to eat and drink (2:187), and surely He does not want us to suffer while we are it! Just doing something because He said so (whether we need it or not), is Submission to Him (Islam). Saliva is not a food or drink substitute. So avoiding swallowing saliva, a biologically natural product of the mouth, and deliberately making oneself more thirsty or believing it constitutes breaking the fast is a false notion. If the idea is to suffer the hardship of heat and thirst during Ramadan as some people think, why do they sit in the breeze or an air conditioned room which definitely reduces thirst?

Watching TV also does not nullify a fast. If TV is okay to watch in the rest of the year, it is okay to watch during a fast. Like with everything else, believers must only see that nothing in life distracts them from the remembrance of God, be it TV, or business, family or anything (9:124, 24:36-37, 31:33, 35:5, 63:9).

Traveling to escape fasting; forbidding others from eating
While continuing to believe themselves to be good Muslims, many such people try and escape fasting by abusing God’s law which allows exemption from fasting if a person needs to travel during Ramadan. But the law clearly talks about substituting other days for the missed ones, so fasting cannot and will not be avoided by sincere Muslims (2:184 -185). People must realize that they cannot fool God. He knows the intentions of anyone who really needs to travel and cannot fast due to travel or illness.

[2:184] Specific days (are designated for fasting); if one is ill or traveling, an equal number of other days may be substituted....... But fasting is the best for you, if you only knew.
[2:185] Ramadan is the month during which the Quran was revealed, providing guidance for the people, clear teachings, and the statute book. Those of you who witness this month shall fast therein. Those who are ill or traveling may substitute the same number of other days. GOD wishes for you convenience, not hardship, that you may fulfill your obligations, and to glorify GOD for guiding you, and to express your appreciation.

There is also no compulsion in religion (2:256). That is why it is not righteous to punish or criticize others who cannot fast, may choose not to fast, or follow another religion which does not specify fasting. When Muslims are fasting, it does not mean they should turn unpleasant and intolerant, and make it difficult for others to lead a normal life, eating and drinking as they wish to. As long as people are not opposing or oppressing you because of your religion (60:8-9), showing kindness and tolerance of people’s choices is actually a better way of inviting people to Islam rather than forcing it upon them.

Zakat to be given only during Ramadan
Zakat, the obligatory charity for Muslims is such an important requirement that God says He reserves His mercy for those who give it (7:16). The Quran teaches us that Zakat is given on the day of harvest namely, whenever we ‘harvest’ or earn income (6:141). But people give their Zakat only once a year in Ramadan which can turn out to be wasteful, besides being economically unsound. Since Zakat can also be given as food, is not uncommon to hear of needy people waste or refuse perishable food because of surplus food receipts. But Zakat given throughout the year brings about constant circulation of wealth and periodic relief to the needy. Imagine what would happen to a poor person who received Zakat just once a year and it was stolen or misplaced. Can the poor person afford to wait for the next Ramadan?

Ramadan acts are more holy; clears rest of the year sins
Ramadan fasting is one of the many gifts from God. But it does not mean that any religious acts such as Salat and Zakat during this month makes them any more special than doing them during the rest of the year. Giving Zakat and praying only during Ramadan does not give your soul any more credit than if you did them throughout the year — as they are required to be done. It is also a wrong belief that during Ramadan the soul is built up so strong that it will help overlook your sins through the rest of the year. We must devote ourselves to God and follow His commands all year round.

Breaking the fast with salt or date fruit
Many people believe that the fast can only be opened with select foods such as a pinch of salt or date fruit. Some go even further by importing dates from Mecca or Medina because they believe that it those dates that must be eaten, not just any other dates from God’s spacious and bounteous Earth. These are innovated rules which find their root in some Hadith. The dietary prohibitions specified in Quran are applicable at all times and do not make distinction among foods during Ramadan or any other time (2:187), (13:4). Believers are free to end or start a fast with whatever food they want (even dates), provided they do not make a religious law out of it and attribute it to God (7:32).

Eid celebration
The end of Ramadan is celebrated by festivities called Eid-ul-fitr. On the first day after Ramadan ends, people get together and celebrate with a feast, greeting and congratulating each other for fulfilling such a great obligation to God. There is absolutely nothing wrong with doing this, provided it is not made into a religious requirement. It is a personal choice and is absolutely optional because it is not a religious law. Also, just like there is no extra Salat Prayer as mentioned earlier, there is no such thing as an ‘Eid’ Salat prayer which is performed in congregation on the first morning after fasting.

May God bless you with a great month of fasting.

Important Lessons From Ramadaan

( Al-Istiqaamah, Ramadaan 1417 AH )

Allah – the Most High – said: "The month of Ramadaan in which the Qur’aan was revealed, a guidance for mankind and clear proofs for the guidance of the Criterion between right and wrong. So whosoever of you sights the crescent for the month of Ramadaan, he must fast that month." [Soorah al-Baqarah 2:185]

Allah’s Messenger, sallallahu `alayhi wa sallam, said:
"Islaam is built upon five: Testifying that none has the right to be worshipped except Allah and that Muhammad is the Messenger of Allah, establishing the Prayer, giving the Zakaah, performing Hajj to the House, and fasting in Ramadaan." (1)

He sallallahu `alayhi wa sallam said:
"There has come to you Ramadaan, a blessed month, in which Allah has made it obligatory to fast. During it the gates of Paradise are opened and the gates of Hellfire are closed, and the rebellious devils are chained. In it is a night (Laylatul-Qadr) which is better than a thousand months. He who is deprived of its good truly has been deprived." (2)
From the many important lessons to be learnt from fasting are:

[1] Gaining Taqwaa
Fasting has been legislated in order that we may gain taqwaa, as Allah – the Most High – said: "O you who believe! Fasting is prescribed for you, as it was prescribed upon those before you in order that you may attain taqwaa." [Soorah al-Baqarah 2:183]

Talq ibn Habeeb (d. 100H) – rahimahullah – said:
"When fitnah (trial and tribulation) appears then extinguish it with taqwaa." So he was asked as to what taqwaa was, so he replied: "Taqwaa to act in obedience to Allah, upon a light (i.e. eemaan, faith) from Allah, hoping in the Mercy of Allah. And taqwaa is leaving the acts of disobedience to Allah, upon a light from Allah, due to the fear of Allah." (3)

This is one of the best definitions of taqwaa. For every action must have both a starting point and a goal. And an action will not be considered as an act of obedience, or nearness to Allah, unless it starts from pure eemaan (faith in Allah). Thus it is pure eemaan – and not habits, desires, nor seeking praise or fame, nor its like – that should be what initiates the action. And the [goal of the] action should be to earn the reward of Allah and to seek His good pleasure." (4) So fasting is a means of attaining taqwaa, since it helps prevent from many sins that one is prone to. Due to this, the Prophet sallallahu `alayhi wa sallam said: "Fasting is a shield with which the servant protects himself from the Fire." (5) So we should ask ourselves, after each day of fasting: Has this fasting made us more fearful and obedient to Allah? Has it aided us in distancing ourselves from sins and disobedience?

[2] Seeking Nearness to Allah
The Prophet sallallahu `alaihi wa sallam said:
"Allah said: Whosoever shows enmity to a friend of Mine, I shall be at war with him. My servant does not draw near to Me with anything more beloved to Me than the obligatory duties that I have placed upon him. My servant continues to draw nearer to Me with optional deeds so that I shall love him." (6)

The Prophet sallallahu `alayhi wa sallam said:
"Whosoever reaches the month of Ramadaan and does not have his sins forgiven, and so enters the fire, then may Allah distance him." (7)

So drawing closer to Allah – the Most Perfect – in this blessed month, can be achieved by fulfilling one’s obligatory duties; and also reciting the Qur’aan and reflecting upon its meanings, increasing in kindness and in giving charity, in making du`aa (supplication) to Allah, attending the taraweeh Prayer, seeking out Laylatul-Qadr (the Night of Power and Pre-Decree), a night which is better than a thousand months, attending gatherings of knowledge, and striving in those actions that will cause the heart to draw closer to its Lord and to gain His forgiveness. Our level of striving in this blessed month should be greater than our striving to worship Allah in any other month, due to the excellence and rewards that Allah has placed in it. Likewise from the great means of seeking nearness to Allah in this month is making I`tikaaf (seclusion in the mosque in order to worship Allah) – for whoever is able.

Imam ibn al-Qayyim (d. 751H) – rahimahullah – said:
"Allah also prescribed I`tikaaf for them, the objective being that the heart becomes fully preoccupied with Allah – the Most High – concentrated upon Him alone, and cut-off from being preoccupied with the creation. Rather, the heart is only engrossed with Allah – the Most Perfect – such that loving Him, remembering Him, and turning to Him takes the place of all the heart’s anxieties and worries, so that he is able to overcome them. Thus all his concerns are for Allah, and his thoughts are all directed towards remembering Him and thinking of how to attain His Pleasure and what will cause nearness to Him and what leads him to feel contended with Allah instead of people. This in turn prepares him for being at peace with Allah alone, on the day of loneliness in the grave, when there will be no one else to give comfort, nor anyone to grant solace, except Him. So this is the greater goal of I`tikaaf. (8)

[3] Acquiring Patience
Imaam Ahmad (d.241H) – rahimahullah – said:
"Allah has mentioned sabr (patience) in over ninety places in His Book." (9)

The Prophet sallallahu `alayhi wa sallam said:
"The month of Patience, and the three days of every month, are times for fasting." (10)

Ibn `Abdul-Barr (d.464H) – rahimahullah – said:
"What is meant by the month of Patience is the month of Ramadan …So fasting is called patience because it restrains the soul from eating drinking, conjugal relations and sexual desires." (11)

He sallallahu `alayhi wa sallam said:
"O youths! Whoever amongst you is able to marry, then let him do so; for it restrains the eyes and protects the private parts. But whoever is unable, then let him fast, because it will be a shield for him." (12)

So fasting is a means of learning self-restraint and patience. With patience we are able to strengthen our resolve to worship Allah alone, with sincerity, and also cope with life’s ups and downs. So – for example – with patience we are able to perform our Prayers calmly and correctly, without being hasty, and without merely pecking the ground several times! With patience we are able to restrain our souls from greed and stinginess and thus give part of our surplus wealth in Zakaah (obligatory charity). With patience we are able to subdue the soul’s ill temperament, and thus endure the ordeal and hardships of Hajj, without losing tempers and behaving badly. Likewise, with patience we are able to stand firm and fight Jihaad against the disbelievers, hypocrites and heretics – withstanding their constant onslaught, without wavering and buckling, without despairing or being complacent, and without becoming hasty and impatient at the first sings of hardship. Allah – the Most High – said: "O Prophet, urge the Believers to fight … So if there are one hundred who are patient, they shall overcome two hundred; and if there be one thousand, they shall overcome two thousand, by the permission of Allah. And Allah is with the patient ones." [Soorah al-Anfaal 8:65-66].

Thus, without knowledge and patience, nothing remains, except zeal and uncontrolled emotions, shouts and hollow slogans, speech that does not strengthen, but rather weakness, and actions that do not build, but rather destroy! So in this month, we should strive to develop a firm resolve for doing acts of obedience, and to adorn ourselves with patience – having certainty in the saying of our Messenger sallallahu `alayhi wa sallam: "And know that victory comes with patience, relief with affliction, and ease with hardship." (13)

[4] Cultivating Good Manners
The Prophet sallallahu `alayhi wa sallam said:
"Whosoever does not abandon falsehood in speech and action, then Allah the Mighty and Majestic has no need that he should leave his food and drink." (14)

He sallallahu `alayhi wa sallam also said:
"Fasting is not merely abstaining from eating and drinking. Rather, it is also abstaining from ignorant and indecent speech. So if anyone abuses or behaves ignorantly with you, then say: I am fasting, I am fasting." (15)

These narrations point towards the importance of truthfulness and good manners. Thus, this blessed month teaches us not only to abstain from food and drink, but to also abstain from such statements and actions that may be the cause of harming people and violating their rights – since the Messenger sallallahu `alayhi wa sallam said whilst describing the true Believer: "A Muslim is one from whom other Muslims are safe from his tongue and his hand." (16) Thus it is upon us as individuals, to examine the shortcomings in our character, and to then seek to improve them – modelling ourselves upon the character of the last of the Prophets and Messengers, and their leader, Muhammad sallallahu `alayhi wa sallam – aspiring also for the excellence which he mentioned in his saying: "I am a guarantor for a house on the outskirts of Paradise for whoever leaves off arguing, even if he is in right; and a house in the centre of Paradise for whosoever abandons falsehood, even when joking; and a house in the upper-most of Paradise for whosoever makes his character good." (17) So by shunning oppression, shamelessness, harbouring hatred towards Muslims, back-biting, slandering, tale-carrying, and other types of falsehood, we can be saved from nullifying the rewards of our fasting – as Allah’s Messenger sallallahu `alayhi wa sallam said: "It may be that a fasting person receives nothing from his fast, except hunger and thirst." (18)


[5] Sensing Muslim Unity
The Prophet sallallahu `alayhi wa sallam said:
"Fast when they fast, and break your fast when they break their fast, and sacrifice the day they sacrifice." (19)

Imaam at-Tirmidhee (d. 275H) – rahimahullah – said:
"Some of the People of Knowledge explained this hadeeth by saying: Its meaning is to fast and break the fast along with the jamaa`ah and the majority of people." (20)

Thus, in this blessed month we can sense an increased feeling of unity and of being a single Ummah due to our fasting and breaking our fast collectively. We also feel an increased awareness about the state of affairs of the Muslims and of the hardships that they endure, because: "During the fast, a Muslim feels and experiences what his needy and hungry brothers and sisters feel, who are forced to go without food and drink for many many days – as occurs today to many of the Muslims in Africa." (21) Indeed, the unity of the Muslims – and their aiding and assisting one another – is one of the great fundamentals upon which the Religion of Islaam is built, as Allaah – the Most High – said: "And hold fast altogether to the rope of Allaah and do not be divided." [Soorah Aal `Imraan 3:103]. Allaah – the Most High – also said: "The Believers – men and women – and friends and protectors of one another." [Soorah al-Tawbah 9:44]

Shaykhul-Islaam Ibn Taymiyyah (d. 728H) – rahimahullah – said: "The welfare of people will not be complete – neither in this world, nor in the Hereafter – except with ijtima` (collectiveness), ta`awun (mutual co-operation), and tanassur (mutual help); mutual co-operation in order to secure benefits, and mutual help in order to ward off harm. It is for this reason that man is said to be social and civil by nature." (22)

Thus we see that Islaam lays great importance in bringing hearts together and encouraging ijtima` (collectiveness). This is not only reflected in the month of Ramadaan, but also in the other acts of worship as well. So, for example, we have been ordered by the Prophet sallallahu `alayhi wa sallam to pray the five daily Prayers in congregation, and that it has been made twenty-seven times more rewardful than praying it individually. (23) Likewise, this similar collective spirit is demonstrated in the act of Hajj (Pilgrimage). Even in learning knowledge and studying it, blessings have been placed in collectiveness, as Allah’s Messenger sallallahu `alayhi wa sallam said: "No people gather in a house form the houses of Allah, reciting the Book of Allah and studying it amongst themselves, except that tranquillity descends upon them, mercy envelops them, the angels surround him, and Allah mentions them to those that are with Him." (24) Likewise, even in our everyday actions such as, eating, Islaam teaches us collectiveness. Thus, when some of the Companions of the Prophet sallallahu `alayhi wa sallam said to him: O Messenger of Allah, we eat but to do not become satisfied. He replied: "Perhaps you eat individually?" They replied: Yes! So he said: "Eat collectively and mention the name of Allah. There will then be blessings for you in it." (25) Indeed, even in the etiquettes of sitting the spirit of collectiveness is demonstrated. So, one day the Prophet sallallahu `alayhi wa sallam came across the Companions who were sitting in separate circles, so he said to them: "Why do I see you sitting separately!" (26) Similarly, Abu Tha`labah al-Khushanee radiallahu `anhu said: Whenever the people used to encamp, they used to split-up into the mountain passes and valleys. So Allah’s Messenger sallallahu `alayhi wa sallam said: "Indeed your being split-up in these mountain passes and valleys is from Shaytaan." Thereafter, whenever they used to encamp, they used to keep very close together, to such an extent that it was said: If a cloth were to be spread over them, it would cover them all. (27)




Thus, Ramadaan is a time to increase our sense of unity and brotherhood, and our commitment to Allah and His Religion. And there is no doubt that this sense of unity necessitates that: "We work together as required by Islaam as sincere brothers – not due to hizbiyyah (bigoted party spirit), nor sectarianism – in order to realize that which is of benefit to the Islaamic Ummah and to establish the Islaamic society that every Muslim aspires for – so that the Sharee`ah (Prescribed Law) of Allaah is applied upon His earth." (28) So we must examine ourselves during the Ramadaan and ask: What is my role – and each of us has a role – in helping this precious Ummah to regain its honour, and return to the Ummah its comprehensive unity and strength, and victory that has been promised to it? Likewise, we should reflect upon our character and actions and ask: Are they aiding the process of unity and brotherhood, or are they a harm and a hindrance to it? So we ask Allah to grant us the ability to change ourselves for the better, during this blessed month, and not to be of those who are prevented from His Mercy and Forgiveness.

Indeed He is the One who Hears and He is the One to Respond.................

Footnotes (summarized):
1. Al-Bukhaaree and Muslim
2. Saheeh: an-Nisaa’ee, authenticated in al-Albaanee’s Takhreej ul-Mishkaat
3. Ibn al-Mubaarak in Kitaab uz-Zuhd and ibn Abee Shaybah in Kitaab ul-Eemaan
4. Risaalatut-Tabookiyyah of Imam ibn al-Qayyim
5. Hasan: Ahmad, authenticated by al-Albaanee in Saheeh ut-Targheeb
6. Al-Bukhaaree
7. Saheeh: Ahmad and al-Bayhaqeee, authenticated by al-Halabee in Sifat us-Sawmin-Nabee
8. Zaadul Ma`aad of Ibn al Qayyim
9. Related by Ibn al Qayyim in Madaarij us-Saalikeen
10. Ahmad and an-Nasaa’ee, authenticated by al-Albaanee in Irwaa al-Ghaleel
11. At-Tamheed of Al Haafidh ibn Abdul Barr
12. Al-Bukhaaree and Muslim
13. Saheeh: Ahmad, at-Tabaraanee in al-Kabeer, authenticated by al-Hilaalee in as-Sabrul Jameel
14. Al-Bukhaaree
15. Saheeh: Ibn Khuzaymah and al-Haakim, who authenticated it.
16. Al-Bukhaaree and Muslim
17. Saheeh: Abu Daawood and al-Bayhaqee, authenticated by al-Albaanee in as-Saheehah
18. Saheeh: Ahmad and ibn Maajah, authenticated in Saheeh ut-Targheeb
19. At-Tirmidhee, authenticated by al-Albaanee in as-Saheehah
20. Jaami`ut-Tirmidhee
21. From the words of Shaykh Bin Baaz, as occurs in Majmoo` al-Fataawaa wa Maqaalat Mutanawwi`ah
22. Al-Hisbah fil-Islaam of Ibn Taymiyyah
23. Al-Bukhaaree and Muslim
24. Muslim
25. Hasan: Abu Daawood, authenticated by al-Haafidh al-`Iraaqee in Takhreejul-Ihyaa
26. Muslim
27. Saheeh: Abu Daawood and Ibn Hibbaan, authenticated by al-Albaanee in Takhreej ul-Mishkaat
28. Suaalu wa Jawaabu Hawla Fiqhil-Waaqi` of Sh. Al-Albaanee

Breaches of Fast

• If anyone ate something in forgetfulness or indulged in sexual inter-course and thinking that his fast is disrupted ate deliberately, then his fast is disrupted and only compensatory fast and not re-compensation will be due. But if one knows the rule and after eating something in forgetfulness deliberately breaks his fast, then in case of sexual inter-course re-compensation will be due and a compensatory fast in case of eating only.
  
• If any one vomits without intention or has a wet dream or is discharged on seeing a woman and due to ignorance of law presumes that his fast is broken and eats something deliberately then only compensatory fast will be due and not re-compensation. But if one knows the law that fast is not disrupted by an involuntary act and still breaks his fast, then re-compensation will also be due.
  
• If a man inserts something in his penis and as it does not reach the root, then the fast will not be disrupted.
  
• If any one committed sexual inter-course with a deed woman or with a minor girl who does not excite passion or with an animal or embraced or kissed anyone or masturbated and in all these instances semen came out, the fast will be disrupted but re-compensation will not be due.
  
• If anyone committed inter-course with a woman forcibly or in madness or when she was asleep, then her fast is disrupted and no re-compensation is due, while on man re-compensation is also due.
  
  

• If any person who is liable to fast in all respects after resolving to fast in the morning deliberately puts something in his mouth which is used as food or medicine and it goes to the stomach even if it is equal to a linseed or commits or agrees to be subjected to intercourse or commits sodomy in all such cases both compensatory fast and re-compensation are due. In sexual intercourse entering of the. top of the penis is sufficient, coming out of semen is not essential.
  
• If anyone oils his hair or uses Kuhl in eyes or a man inserts something dry in his excretion hole and its end remains out, then because these thing do not reach the stomach the last will not be disrupted and neither compensatory fast nor recompense will be due.
  Those who smoke Huqqa habitually or for some benefit during a fast, then compensatory fast and re-compensation both will be due.
  
• If a woman subjects herself to sexual inter-course with a minor or an insane, then compensatory and re-compensation both. will be due on her.
  
• In sexual inter-course it is not necessary that man and woman both should be sane. If one of them is sane and the other insane, then compensatory fast and re-compensation both will be due on the sane person.
  
• Fast will not be disrupted due to a wet dream and if the fast is kept without bathing. In the same way it will not be disrupted if semen came out on seeing the private part of a woman or just by thinking.
  

• Fast is not disrupted if a man enters some oil or water with a syringe or otherwise in his penis though it may reach the bladder.
  
• No harm occurs in a fast if one cleans the teeth with a wet or dry Miswaak (tooth stick).
  
• It is execrable to embrace or kiss a woman if there. Is apprehension of discharge of semen of may commit sexual intercourse under force of passions. If there is no such apprehension then it is not execrable.
  
• It is execrable to suck the lips of I woman or to bring together the private organs in a naked state without indulging in sexual intercourse whether there is an apprehension of semen discharge or not.
  
• If resident person starts on a journey after resolving to fast and after a while comes back to home to take something left behind and breaks his fast there, then recompensation will be due on him as at that time he was not in journey although he did not went back to stay or did stay.
  
• If recompensation was due for any cause other than sexual inter-course and while one recompensation was not discharged when another became due, then one recompensation would be enough for both though they be of two different Ramadhaan. But in case of disruption of fasts due to sexual inter-course then if they are of one Ramadhaan only one recompensation will be enough, but if they relate to two different Ramadhaan, then recompensation for each would be essential even if the first recompensation has not been met.
  
  
  

Sehri and Iftar

( Eating something before dawn and breaking of Fast )

1. Taking of Sehri is Sunnah. If one is not hungry and has no desire to eat, then two or three dates or some other light food may be taken or some water at least should be drunk.

2. If anyone woke up and did not eat anything as Sehri but only chewed a beta leaf, then he will get the credit of Sehri.

3. As far as possible the taking of Sehri should be delayed but not so much that the dawn may appear and put the fast in doubt.

4. If Sehri is taken early but continued to take tea etc. for long and gargled near dawn, then the credit of delayed Sehri is gained.


5. If anyone did not wake up for Sehri and all remained asleep, then fast should be observed without it. It is a sin and also cowardice not to keep a last because of not eating Sehri.

6. It is permissible to take Sehri till Fajr time starts and not after that.

7. If any one woke up late for Sehri and under the impression that it was still night took Sehri but it revealed later that it was after dawn, then the fast was not accomplished and it should be kept as a missed fast but recompense is not due. But even then nothing should be eaten or drunk and one should behave like fasting ones. In the same way if fast is broken thinking that the sun had set but the sun appeared after a while, then the fast is breached and should be kept as a postponed fast but no recompense is due, and it is also not proper how to eat or drink till the sun has actually set.

8. If the waking up was so much delayed that it was suspected to be dawn, then to eat or drink anything now is execrable and it would be a sin to do so. It after eating something it was confirmed that it was dawn, then a missed fast should be kept and if it is still doubt then a postponed fast is not essential. But as a precaution a postponed fast may be kept.


9. It is appreciable to break the fast as soon as the sun has definitely set. To delay after that is execrable.

10. On cloudy days the fast should be broken with some delay till it is definite that the sun would have set. The watches or clocks should not be relied upon as they may go wrong. Even if someone has called the Azaan and the setting of sun is still doubtful, fast should not be opened till your own heart is satisfied about the time.

11. It is appreciable to break the fast with dates or with some other sweet thing, but if any of these is not available, then with water. Some men and women open fast with a bit of salt and think it to be creditable. It is a wrong belief.

Medical Benefits of Ramadan

( By Dr. Shahid Athar, M.D. )

Most Muslims do not fast because of medical benefits but because it has been ordained to them in the Quran. The medical benefits of fasting are as a result of fasting. Fasting in general has been used in medicine for medical reasons including weight management, for rest of the digestive tract and for lowering lipids. There are many adverse effects of total fasting as well as so-called crash diets. Islamic fasting is different from such diet plans because in Ramadan fasting, there is no malnutrition or inadequate calorie intake. The caloric intake of Muslims during Ramadan is at or slightly below the national requirement guidelines. In addition, the fasting in Ramadan is voluntarily taken and is not a prescribed imposition from the physician.

Ramadan is a month of self-regulation and self-training, with the hope that this training will last beyond the end of Ramadan. If the lessons learned during Ramadan, whether in terms of dietary intake or righteousness, are carried on after Ramadan, it is beneficial for one's entire life. Moreover, the type of food taken during Ramadan does not have any selective criteria of crash diets such as those which are protein only or fruit only type diets. Everything that is permissible is taken in moderate quantities.

The only difference between Ramadan and total fasting is the timing of the food; during Ramadan, we basically miss lunch and take an early breakfast and do not eat until dusk. Abstinence from water during this period is not bad at all and in fact, it causes concentration of all fluids within the body, producing slight dehydration. The body has its own water conservation mechanism; in fact, it has been shown that slight dehydration and water conservation, at least in plant life, improve their longevity.

The physiological effect of fasting includes lower of blood sugar, lowering of cholesterol and lowering of the systolic blood pressure. In fact, Ramadan fasting would be an ideal recommendation for treatment of mild to moderate, stable, non-insulin diabetes, obesity and essential hypertension. In 1994 the first International Congress on "Health and Ramadan", held in Casablanca, entered 50 research papers from all over the world, from Muslim and non-Muslim researchers who have done extensive studies on the medical ethics of fasting. While improvement in many medical conditions was noted; however, in no way did fasting worsen any patients' health or baseline medical condition. On the other hand, patients who are suffering from severe diseases, whether diabetes or coronary artery disease, kidney stones, etc., are exempt from fasting and should not try to fast.

There are psychological effects of fasting as well. There is a peace and tranquility for those who fast during the month of Ramadan. Personal hostility is at a minimum, and the crime rate decreases. Muslims take advice from the Prophet who said, "If one slanders you or aggresses against you, say I am fasting.'" This psychological improvement could be related to better stabilization of blood glucose during fasting as hypoglycemia after eating, aggravates behavior changes.


There is a beneficial effect of extra prayer at night. This not only helps with better utilization of food but also helps in output. There are 10 extra calories output for each rikat of the prayer. Again, we do not do prayers for exercise, but a mild movement of the joints with extra calorie utilization is a better form of exercise. Similarly, recitation of the Quran not only produces a tranquility of heart and mind, but improves the memory. Therefore, I encourage my Muslim patients to fast in the month of Ramadan, but they must do it under medical supervision. Healthy adult Muslims should not fear becoming weak by fasting, but instead it should improve their health and stamina.