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Zakaat al-Fitr is an individual obligation upon every Muslim who can afford it, prescribed by the Shari‘ah (Islamic legislation) based on the texts of the Qur’an and Sunnah (Prophetic tradition), and scholarly consensus. It was ordained, along with fasting, in the second year after Hijrah (emigration). The recipients of Sadaqat al-Fitr are the same recipients of general Zakaah (obligatory charity), based on what Allah The Almighty Says (which means): {Zakaah expenditures are only for the poor and for the needy…} [Qur’an 9:60] There is a consensus among the scholars on the obligation of Zakaat al-Fitr, which has two conditions: 1. The amount (one Saa’) should be superfluous over one’s own need and the need of his dependants for the day and night of Eid. 2. It should be given upon (and not before) the arrival of its due time, which is sunset of the last day of Ramadan. The amount given as Sadaqat al-Fitr is a single Saa‘ for each Muslim, but it can be less than one Saa‘ if the Muslim does not find any more than that. Sadaqat al-Fitr is obligatory upon every Muslim individually, and the Muslim is not obligated to give it on behalf of others according to the majority opinion of scholars. However, one can give it on behalf of those under his care with their consent. An exception to this ruling is the slave, for whom Sadaqat al-Fitr is, of course, an obligation, but in his case it is acceptable for his master to pay on his behalf. The Prophet, sallallaahu ‘alaihi wa sallam, said: “There is no charity to be paid on the slave (i.e. for owning him) except Sadaqat al-Fitr.” [Muslim] It is recommended that the Muslim gives Sadaqat al-Fitr on behalf of the foetus if it is four months old as ‘Uthmaan, radhiallah ‘anhu, did so, and he was one of the four Rightly-Guided Caliphs regarding whom we are ordered to follow their practices. According to an authentic narration, it is permissible to give Zakaat al-Fitr early but only by a maximum of two days before Eid as reported from Ibn ‘Umar, radhiallah ‘anhu. In a Hadith (narration), it was said, “Ibn ‘Umar gave Sadaqat al-Fitr for those who would accept it, and they used to receive it one or two days before Eid al-Fitr.” [Al-Bukhari] However, it is preferable to give it before the Eid Prayer due to the Hadith which was narrated on the authority of Ibn ‘Umar where it was mentioned that the Prophet, sallallaahu ‘alaihi wa sallam, ordered Sadaqat al-Fitr to be distributed before Muslims go out for the Eid Prayer. It is not permissible to delay it until after the Eid Prayer, and if it is, it would not be valid. The Prophet, sallallaahu ‘alaihi wa sallam, said: “Whoever introduces something to our affairs (i.e. religion) which does not belong to it, it will be rejected.” Therefore, the time for giving Zakaat al-Fitr can be one of three: 1- Permissible: Two days before Eid al-Fitr. 2- Recommended: On the morning of the day of Eid before the Prayer. 3- Prohibited: After the Eid Prayer, when it is not considered valid. It is permissible to authorise someone to give Sadaqat al-Fitr on one’s behalf. There is no harm in delaying it for a valid reason. Sadaqat al-Fitr can be given out of the common staple food of the country, and according to the majority of scholars, it is not permissible to give the monetary value of Sadaqat al-Fitr. The Muslim may give one person many Saa‘s or one Saa‘ to many people. It is preferable for the Muslim to give it personally so that he can be sure that it is delivered on time. The Commander of the Believers, ‘Umar ibn ‘Abdul-Aziz would command the Muslims to give Sadaqat al-Fitr and recite the verse (which means): {He has certainly succeeded who purifies himself. And mentions the Name of his Lord and prays.} [Qur’an 87:14-15] Ibn ‘Umar said: “The Prophet ordained Zakaat al-Fitr to be given as one Saa‘ (handful) of dates or barley for every slave and free Muslim, male or female, young or old. He ordered it to be given out before the Muslims go to the Eid Prayer.” [Al-Bukhari and Muslim] Article source: http://www.islamweb.net/emainpage/

Needless to say, we owe our ability to perform righteous deeds to the Favour of Allah, The Most Exalted. Had Allah left us alone to depend on ourselves, we would have been inevitably doomed, because Satan is always attacking us hoping to misguide us. Allah Says (what means):  “(Satan) said (to Allah Almighty), do You see this one (Aadam) whom You honoured above me, If You delay me until the Day of Resurrection, I will surely destroy his descendants, except for a few.” [Qur’an 17: 62] “(Satan) said, because You have put me in error, I will surely sit in wait for them, on Your straight path. Then I will come to them from before them, and from behind them, and on their right and on their left and You will not find most of them grateful.” [Qur’an 7: 16-17] But Allah protected His sincere slaves, as He Says (what means): “Indeed, My slaves - no authority will you have over them…” [Qur’an 15: 42] Allah is The One Who facilitated the means to do good and helped us utilise them. He Says (what means): “As for he who gives (in charity) and fears Allah, and believes in the best (reward), We will ease him toward Virtue. But as for he who withholds and considers himself free of need, and denies the best (reward), We will ease him toward Misery.” [Qur’an 92: 5-10] If one utilises all means of good, seeking the help from Allah, trusting Him and knowing that there is no refuge except in Him, only then can he hope for good to result. We must beware of committing things which might result in wasting our deeds, like showing off, arrogance and pride. We have to always remember that if it was not for the help of Allah, we would never have acted nor been guided to the Straight Path. Allah Says (what means): “And if it was not for the favour of Allah upon you and His mercy, you would have followed Satan except for a few.” [Qur’an 4: 83]. The more a believer is sincere in deeds, the better and more righteous they are. A believer is never arrogant, and he fears that something might occur to put his deed to waste and make it useless. Allah Says (what means): “O you who have believed, obey Allah and obey the Messenger and do not invalidate your deeds.” [Qur’an 47: 33] He, The Most Exalted, also Says (what means): “And do not be like she who untwisted her spun thread after it was strong [by] taking your oaths as [means of] deceit between you because one community is more plentiful [in number or wealth] than another community. Allah only tries you thereby. And He will surely make clear to you on the Day of Resurrection that over which you used to differ.”[Qur’an 16: 92] A believer’s concern is to protect his deeds just as our Salaf (righteous predecessors) used to be, they were more concerned whether their deeds were accepted or not than the deed itself. Some of them said: “Be more concerned about the deed’s acceptance than performing the deed itself’. Allah Says (what means): “Indeed, they who are apprehensive from fear of their Lord. And they who believe in the signs of their Lord. And they who do not associate anything with their Lord. And they who give what they give while their hearts are fearful because they will be returning to their Lord.” [Qur’an 23: 57-60]. They (the Salaf) performed the righteous deeds and feared that it might not be accepted from them, which reflects strength in their faith and their knowledge regarding their Lord. They feared they would fall into hypocrisy. One of them said: “Only a believer would fear hypocrisy on himself, and only a hypocrite feels secured”. As we are approaching the end of Ramadan, we have to be so be grateful that Allah, The Most Exalted, made us live long enough to reach it, enabled us to fast it, pray the night prayers and recite the Qur’an during it. We also need to be grateful that we went through Ramadan with good health, peace and security. We have to ask our Lord that we end Ramadan in a good situation, and that He accept our deeds, because this is the objective and this is what we hope for. Article source: http://www.islamweb.net/emainpage/

Jaabir, may Allah be pleased with him, reported that he heard the Messenger of Allah, sallallaahu ‘alaihi wa sallam, say: “There is an hour during the night in which no Muslim individual will ask Allah for good in this world and the next without His giving it to him - and this applies to every night.” [Muslim] A servant of Abu Rayhaan, may Allah be pleased with him, who was one of the companions of the Prophet, sallallaahu ‘alaihi wa sallam, said: “Once Abu Rayhaan, may Allah be pleased with him, returned from a battle and had dinner with his family and then requested water so that he could perform ablution. He then entered his praying area and started praying the optional night prayer (Qiyaam) and continued to pray until the call for the Fajr prayer was made. His wife then came to him and said: ‘You were exhausted fighting and immediately after that you spent the entire night praying. Do I not have any rights over you?’ He, may Allah be pleased with him, replied: ‘Indeed you do, but I was so overwhelmed that I did not realise that the night had finished.’ She asked: ‘What was it that preoccupied your mind all night long?’ He, may Allah be pleased with him, replied: ‘I was thinking about the pleasures of Paradise and its description until I heard the call for the Fajr prayer.’” Is’haaq ibn Ibraheem At-Tabari, may Allah have mercy upon him, said: “I never saw anyone fearing for himself the punishment (of the Hereafter) or having the hope of being amongst those who would be rewarded more than Al-Fudhayl, may Allah have mercy upon him. His recitation during the prayer was slow and he sounded gloomy - as if he was conversing with someone by his recitation. Whenever he read a verse that mentioned Paradise, he would repeat it and supplicate to Allah to admit him into it. His night prayer was very long and he had a mat in the mosque to sleep on whenever he felt sleepy. He would begin praying and whenever he felt sleepy he would lie down for a while, then wake up and resume praying. If he again felt drained, he would lie down again. This continued all night long until it was time for the Fajr prayer.” Rajaa’ ibn Muslim Al-‘Abdi, may Allah have mercy upon him, said: “We used to spend the night in the house of ‘Ajradah Al-‘Amiyyah, may Allah have mercy upon her, and she would pray all night long. In the last part of the night, we would hear her say (aloud) in an extremely heartrending tone: ‘O Allah! The devout worshippers have spent all night praying to please You in the hope of being  worthy of Your Mercy and Forgiveness, so I ask You to make me among those who rush towards You in obedience and to make my rank (in the Hereafter) among those who are near to You, and to make me among your righteous slaves. Indeed, You are the Greatest, the Most Merciful, and You are indeed the Most Generous.’ She would then prostrate and cry and supplicate until it was time to pray the Fajr prayer. She did this for 30 consecutive years.” Moosa ibn Tareef, may Allah have mercy upon him, said: “The servant of ‘Ali ibn Bakkaar, may Allah have mercy upon him, would lay down a mat for him to sleep on, touch it with his hand, and say: ‘I swear by Allah that you are soft and comfortable, but also I swear by Allah that I will not sleep on you tonight!’ Having prayed all night long, he would pray the Fajr prayer with the same ablution as that of his ‘Ishaa’ Prayer.” Ibn Sa’d, may Allah have mercy upon him, said describing Sulaymaan At-Taymi, may Allah have mercy upon him: “He was one of the most devout worshippers. He was a scholar in the science of Hadith and was a trustworthy and honest man. He would pray all night long with the same ablution of the ‘Ishaa’ prayer. He and his son would go around to the different mosques praying in each one of them until it was time to pray the Fajr prayer.” Al-Hasan Al-Karaabeesi, may Allah have mercy upon him, said: “I spent many nights at the house of Imaam Ash-Shaafi’i, may Allah have mercy upon him, and he would pray one third of the night. However, he never recited more than fifty verses during his prayer, because whenever he would recite a verse that mentions the Mercy of Allah, he would ask Allah to be merciful with him, and whenever he would recite a verse that mentions the punishment of Allah, he would ask Allah to protect him from such punishment.” Umm Sa’eed, may Allah have mercy upon her, said: “We had a short fence separating our house from that of Daawood At-Taa’i’s, and I used to hear a constant droning all night long. At times he would sit to recite parts of the Qur’an just before the time of the Fajr prayer, and I felt as if he enjoyed all the pleasures of the world by his recitation.” Sa’eed ibn ‘Aamir, may Allah have mercy upon him, said: “Ayyoob As-Sikhtiyaani, may Allah have mercy upon him, used to pray all night long and would conceal this from people. When it was close to the time of the Fajr prayer, he would raise his voice as if he had just woken up.” Ibn Shubrumah, may Allah have mercy upon him, said: “Zubayd, may Allah have mercy upon him, used to divide the night into three parts between him and his two sons. He would pray the first third of the night and then wake his first son up to pray, and if his son was sluggish or sleepy and could not wake up, he would pray his share. When it was time for his second son to pray, he would wake him up, and if he was sluggish or sleepy and could not wake up, he would pray his share as well.” Article source: http://www.islamweb.net/emainpage/

In Ramadan, people pray, fast, perform ‘Umrah (the minor pilgrimage), spend in charity, supplicate and recite the Qur’an, yet the question remains: have any of these good deeds been accepted? Allah The Almighty Says (what means): {…Indeed Allah only accepts from the righteous [who fear Him].} [Qur’an 3: 27] Fudhaalah Ibn ‘Ubayd  would say, “If I knew that Allah had accepted from me (something) as minor as a seed’s weight of good deeds, then that would be more beloved to me than possessing this world and all that it contains, because Allah Says: [the above-mentioned verse].” Our righteous Salaf (predecessors) would exert extra efforts in worship and then rebuke themselves and doubt that their deeds were even accepted by Allah The Almighty. They were described by Allah The Almighty as (what means): {And they who give what they give while their hearts are fearful} [Qur’an 23: 60] They would be far more concerned about the acceptance of the deeds than the amount of good deeds they performed. What good is left for those who miss out on the virtue of Ramadan? What greater disaster is there for them, than being deprived of the mercy and forgiveness of Allah The Almighty in this month? Moreover, the pious people from whom Allah The Almighty accepts righteous deeds have one distinctive trait, which is refraining from sinning after the end of Ramadan. Many people think that since they have performed scores of good deeds they can rely on these deeds, believing that they have enough good deeds in their record. However, the genuine pious people are those who continue to be devout worshippers even after the conclusion of the month. When Allah The Almighty describes the devout believers and worshippers, He does not restrict their devotion and obedience to a limited period; rather, He describes them to be this way always, not only during Ramadan. He Says (what means): {Certainly will the believers have succeeded: They who are during their prayer humbly submissive. And they who turn away from ill speech. And they who are observant of Zakaah. And they who guard their private parts.} [Qur’an 23: 1-5]  Muslims are commanded to be devout worshippers until death. Allah The Almighty Says (what means): {And worship your Lord until there comes to you the certainty [i.e., death].} [Qur’an 15: 99] One must persevere in worshipping Allah The Almighty and being obedient to Him. This may be the reason why it was legislated for us to fast six optional days in the month of Shawwaal (which directly follows the month of Ramadan) and this was made equivalent in reward to fasting for the whole year, because the reward is multiplied tenfold. Therefore, the 30 days in Ramadan are equal to 30 days, while the six that follow in Shawwaal are equal to 60 more days – which constitutes a full year, in terms of reward. Many people are deceived by the acts of worship they perform during Ramadan. They exert great efforts in completing the whole Qur’an once in Ramadan – with some even completing it several times – and praying the Taraweeh (voluntary night prayers). Others might wait in the Masjid after the end of one prayer till the time of the next one, and be engaged in mentioning Allah The Almighty from the Fajr (morning) prayer until sunrise (the reward for which is like that of performing a Haj and an ‘Umrah). However, although they perform all these deeds, they are not inwardly sincere and their intentions may become corrupted and impure. Shaytaan (Satan) may whisper to them, making them feel that, having performed all these good deeds, they have accumulated mountains of rewards, and that their balance is therefore very high. This makes them become arrogant and they may start slackening in their worship.  However, if one recalls a single verse from the Qur’an, such thoughts and feelings would immediately cease. It is the Saying of Allah The Almighty (which means): {And do not confer favour to acquire more.}[Qur’an 74: 6]  How can anyone possibly confer favours upon Allah The Almighty? How can one dare feel this way, simply because they performed a good number of deeds – as if they have bestowed a favour on Allah The Almighty by doing them? With this verse, Allah The Almighty addressed the Prophet, sallallaahu ‘alaihi wa sallam, warning him from being deceived with the worship he was performing, so that he would not become arrogant. If one should ever feel that they have performed plentiful acts of worship, then they should compare their deeds with those of the Prophet, sallallaahu ‘alaihi wa sallam. In order to clarify the matter in people’s minds, the Prophet, sallallaahu ‘alaihi wa sallam, said: “If a man was to be dragged on his face from the day he was born until he died, for the sake of pleasing Allah, he would belittle his deeds on the Day of Resurrection.” This means that one would find all he did insignificant and worthless in comparison to a single favor bestowed upon him from his Lord, like, for example, the favour of eyesight.  Therefore, we should realise that people are not granted Paradise due to their own good deeds, but because of the mercy of Allah The Almighty. People’s deeds are not the price for Paradise; they are a means to gain the mercy of Allah The Almighty, by which one is admitted into Paradise. To conclude this point, we remind the Muslims that despite the obligation of continuing upon obedience and the performance of good deeds after Ramadan, one should not overburden himself by attempting to do more good deeds than he can bear. There are great benefits for those constantly striving in obedience and worship. One cannot necessarily be as keen in doing acts of worship after Ramadan as they were during it, because, Ramadan is a magnificent and unique period, and there is none other like it. However, one should have acquired sufficient training during Ramadan to carry on the good work. Article source: http://www.islamweb.net/emainpage/

Qiyaam (voluntary night prayer) is one of the best acts of worship that bring one closer to Allah The Almighty. It is highly recommended at all times of the year, and even more so in the holy month of Ramadan. The texts of the Qur’an and Sunnah (Prophetic tradition) urge Muslims to perform it and they state its unique status and great reward from Allah The Almighty. Allah The Almighty praises the people of faith with certain characteristics and deeds, one of the most noble of these deeds is their night prayer. Allah The Almighty Says (what means): {Only those believe in Our verses who, when they are reminded by them, fall down in prostration and exalt [Allah] with praise of their Lord, and they are not arrogant. They arise from [their] beds; they supplicate their Lord in fear and aspiration, and from what We have provided them, they spend And no soul knows what has been hidden for them of comfort for eyes as reward for what they used to do} [Qur’an 32:15-17]  Allah The Almighty describes His faithful slaves Saying (what means): {And those who spend [part of] the night to their Lord prostrating and standing [in prayer]} [Qur’an 25:64] He describes the righteous people as the ones who pray at night and seek His forgiveness before dawn; He Says (what means): {Indeed, the righteous will be among gardens and springs Accepting what their Lord has given them. Indeed, they were before that doers of good. They used to sleep but little of the night, And in the hours before dawn they would ask forgiveness} [Qur’an 51:15-18]  The night prayer plays a significant role in making one’s faith firm and helping one bear the burden of calling to Allah The Almighty. Allah The Almighty ordered His Prophet, sallallaahu ‘alaihi wa sallam, to adhere to it Saying (what means): {O you who wraps himself [in clothing] Arise [to pray] the night, except for a little - half of it - or subtract from it a little. Or add to it, and recite the Qur’an with measured recitation. Indeed, We will cast upon you a heavy word. Indeed, the hours of the night are more effective for concurrence [of heart and tongue] and more suitable for words.} [Qur’an73:1-6]  There are many Hadiths (narrations) that show the virtues of the voluntary night prayer and that it is the habit of the righteous people of all nations. The Prophet, sallallaahu ‘alaihi wa sallam, said: “Adhere to the night prayer, for it was the habit of righteous people before you, a means of seeking closeness to your Lord, an expiation for sins, and a deterrent against committing sins.” [Al-Haakim] It is the best prayer after the obligatory prayer; in an authentic Hadith the Prophet, sallallaahu ‘alaihi wa sallam, said: “The best prayer after the prescribed prayers is praying in the middle of the night.” [Muslim] He,  , also said: “The closest a person gets to his Lord is in the middle of the night, so try to be one of those who remember Allah at that hour.” [At-Tirmithi] One of the greatest causes of having one’s supplication answered is praying at night; ‘Amr ibn ‘Anbasah As-Sulami  said: “I asked the Messenger of Allah  in which part of the night is one’s supplication more likely to be accepted? He replied: ‘In the last part of the night, so pray as much as you like, for the prayer is witnessed and recorded (by the angels) till you offer the dawn prayer.” [Abu Daawood] And also Jaabir, radhiallah ‘anhu,  said that he heard the Messenger of Allah, sallallaahu ‘alaihi wa sallam, saying: “There is an hour during the night in which no Muslim individual will ask Allah for good in this world and the next without His giving it to him; and that applies to every night.” [Muslim] The night prayer is one of the means of entering Paradise and attaining its high grades; Abu Maalik al-Ash‘ari, radhiallah ‘anhu, said: The Messenger of Allah, sallallaahu ‘alaihi wa sallam, said: “There are chambers in Paradise, its outside can be seen from its inside, and vice versa, Allah prepared them for those who speak tenderly, feed others, fast continuously, and pray at night while people are sleeping.” [Ahmad] Dear reader, be sure to perform the night prayer on a daily basis, even if it is little so as not to be one of the heedless; the Prophet, sallallaahu ‘alaihi wa sallam, said: “Whoever observes the night prayer even with the length of reciting ten verses he will not be recorded as heedless.” [Abu Daawood] Be sure to pray Taraweeh (voluntary night prayer) during this holy month, and do not leave until the Imam leaves so as to receive the reward of praying the whole night; the Prophet, sallallaahu ‘alaihi wa sallam, said: “Whoever prays the night prayer with the Imaam until he finishes the prayer, will receive the reward of praying the whole night.” [At-Tirmithi] May Allah The Almighty accept our prayer and fasting, and help us to obey Him at all times. Article source: http://www.islamweb.net/emainpage/

Islam attaches great importance to supplicating, as it is the direct means through which the slave communicates with his Lord. As Muslims we do not need any mediators between us and Allah. In this article we will highlight some supplications that were mentioned in the Qur’an and the Sunnah of the Prophet, sallallaahu ‘alaihi wa sallam. Allah Says (what means): “Our Lord, condemn us not if we forget or fall into error. Our Lord, lay not on us a burden like that you laid on those before us. Our Lord, lay not on us what we have no strength to bear. Blot out our sins, and forgive us, and have mercy on us, You are our Protector, so give us Your help against the faithless people.” [Qur’an 2:286] Allah Says (what means): “Our Lord, not for naught have you created that (Heavens and Earth and what is between] Glory be to You, so shield us from the penalty of the Fire. Our Lord, whom you admit to the Fire, you have covered them with shame. Our Lord, forgive us our sins, and blot out from us our iniquities, and gather us with those righteous (in the Hereafter). Our Lord, grant us what you promised us through Your Messengers, and do not shame us on the Day of Resurrection. Truly You, Allah never break Your promise.” [Qur’an 3:191-194] Allah Says (what means): “Our Lord, You are the Master of the Kingdom, You grant the Kingdom to whom You will, and expropriate the Kingdom from whom You will. You bring honor to whom You will and You let whom You will be disgraced. In Your Hand is all the good, for You are Powerful over everything. You cause the night to gain on the day, and You cause the day to gain on the night. You bring the living out of the dead and You bring the dead out of the living, and You give sustenance to whom You will without measure”. [Qur’an 3:26-27] Allah Says (what means): “Our Lord, truly You know what we conceal, and what we reveal, and nothing is hidden from Allah whether on Earth or in Heaven”. [Qur’an 14:38] Allah Says (what means): “Our Lord, forgive my parents and the faithful (people) when, the Day of Judgment comes. Our Lord, avert from us the wrath of Hell, for its wrath is indeed a grievous affliction. It is such a bad place to stay and abide”. [Qur’an 25:65] Allah Says (what means): “Our Lord, in You we trust, and to You we return in repentance, to You is the destination (of all Your creation).” [Qur’an 60:7]. Allah Says (what means): “Our Lord, forgive us our sins, and anything we may have done that transgressed our duty, and establish our feet firmly (when facing Your enemies) and help us against those that resist faith”. [Qur’an 3:147]  Allah Says (what means): “Our Lord, we have wronged our own souls, and if You do not forgive us, then we are certainly failures (losers).” [Qur’an 7:23] Allah Says (what means): “Our Lord, bestow on us Mercy from Yourself, and dispose of our affairs for us in the right way”.[Qur’an 18:20] Allah Says (what means): “Our Lord, we do believe, so forgive us and have mercy on us, for You (Allah) are the most Merciful of any who show mercy”. [Qur’an 23:109] Allah Says (what means): “Our Lord, Your reach is over all things in mercy and knowledge, so forgive those who repent and follow Your way and preserve them from the torment of the blazing Fire. Our Lord, grant them that they enter Paradise which You have promised them and the righteous of their fathers, and their wives, and their posterity for You are Exalted in might, full of wisdom. And preserve them from ills, for one whom You preserve from ill –on that Day of Judgment – You bestow mercy on him, and that is the supreme success”. [Qur’an 40:7-9] Allah Says (what means): “Our Lord, let not our hearts deviate after You have guided us, And grant us Mercy from Your own presence, for You are (Allah) Granter of bounties without measure. Our Lord, You are He that will gather all the people together against a day which there is no doubt, for Allah never break his promise”. [Qur’an 3:8-9] Supplications collected from the Prophet: “O Allah, forgive my sins, my ignorance, and my extravagance in my affairs, and that which You know better than I.” “O Allah, forgive my earnestness, my frivolity, my mistakes and (wrong) intentions, and all of that I have done.”  “O Allah, purify my heart from hypocrisy, and my actions from show (dissimulation), my tongue from lies, and my eyes from the breach of trust and betrayal. For You are “Allah”, Who certainly knows treacherous eyes and what breasts conceal.”  “O Allah, the Turner (Controller) of hearts, turn my heart to Your obedience.” “O Allah, I seek Your love, and the love of those who love You, and let me love to do every good act, which makes me closer to You.” “O Allah, let your love become in my heart – dearer than my own soul, and dearer than my own property, and my family, and even dearer than the cold water when I am dying of thirst.”  “O Allah, let my love be for Your sake, and my hate for Your sake. Let me live for Your sake, and act for Your sake, and let me die for Your sake (as a martyr).” “O Allah, instill Your fear in my heart (so that I can fear you even without seeing you), fill our hearts with faith, and make us guided and guiders (to others), and strengthen us in truthful speech, in both this life and in the Hereafter.”  “O Allah, forgive me, have mercy on me, guide me, and support and provide for me, let there be light in my heart, light in my sight, light in my hearing, and light in my own soul.” “O Allah, improve my religion (faith) which is the prevention of my affairs, and make my life (in this world) good, wherein is my livelihood, and make my Hereafter good, wherein is my return.”  “O Allah, lengthen my life for me, for more good deeds, and let death be a consolation for me from all evil deeds.” “O Allah, the true life is but the life of the Hereafter.” “O Allah, Give us good in this world, and in the Hereafter, and save us from the torment of the Fire.”  “O Allah, forgive me (my sins) from before, and the sins to follow.” “O Allah, forgive me what I have done in secret, and what I have done in public, and forgive all that You know about me which I have forgotten, and let my secret self [what I conceal] be better than the apparent [that I reveal].” Article source: http://www.islamweb.net/emainpage/

Allah The Almighty Says (what means): {The angels and the Spirit descend therein by permission of their Lord for every matter. Peace it is until the emergence of dawn.} [Qur’an 97:4-5] It is narrated on the authority of Zirr ibn Hubaysh that he heard Ubayy ibn Ka‘b  on being told that ‘Abdullaah ibn Mas‘ood had said, “He who stands for (supererogatory) prayer (every night) throughout the year, will happen to witness the Night of Al-Qadr”, commented, “By Allah except for whom there is no deity, that is in (the month of) Ramadan. (He took an unrestricted oath) By Allah, I know the night: it was the night on which The Messenger of Allah, sallallaahu ‘alaihi wa sallam, ordered us to stand in prayer, that is, the eve of the twenty-seventh day, and its sign is that the sun rises whitish on that day without having rays.” [Muslim] According to another narration of this, “Its sign is that the sun rises in the next morning white without rays, as if it were a round tray.”  [Ibn Hibbaan] It is also narrated on the authority of Ibn Mas‘ood  that the Prophet, sallallaahu ‘alaihi wa sallam, said: “Indeed, the Night of Al-Qadr is on the middle night of the last seven (nights) of Ramadan. The following morning, the sun rises pure without rays.” Ibn Mas‘ood  said, “I looked at it and found it just the same as described by the Messenger of Allah, sallallaahu ‘alaihi wa sallam.” [Ahmad] It is narrated on the authority of Abu Hurairah  that the Messenger of Allah, sallallaahu ‘alaihi wa sallam, said: “The Night of Al-Qadr is on the 27th or the 29th [of Ramadan]. On that night, the angels on earth are more numerous than its pebbles.” [Ahmad] It is narrated on the authority of ‘Ubaadah ibn As-Saamit  that the Messenger of Allah, sallallaahu ‘alaihi wa sallam, said: “Indeed, the sign of the Night of Al-Qadr is that it is bright and pure as if the moon is shining in it, still and tranquil, neither cold nor hot. On it, it is impossible for a star to be shot [at a devil] until morning comes. Its [other] sign is that in the morning after it, the sun rises brightly and without rays, similar to a full moon; and it is impossible for Satan to come out with it on that day.” [Ahmad] It is further narrated on the authority of Jaabir  that he said: “The Messenger of Allah, sallallaahu ‘alaihi wa sallam, said: ‘I was shown (in a vision) the night of Al-Qadr, but later I forgot it. It is one of the last ten nights of Ramadan. It is shining and bright, neither hot nor cold, as if it has a full moon revealing its stars. On it the devil does not come out before its dawn rises.’” [Ibn Khuzaymah and Ibn Hibbaan] It is narrated on the authority of Ibn ‘Abbaas  that the Prophet, sallallaahu ‘alaihi wa sallam, said, concerning the night of Al-Qadr: “It is a shining night, neither hot nor cold, and in the morning next to it the sun rises red with no rays.” [Ibn Khuzaymah]   Benefits and rulings First: It is permissible for a religious scholar to hide some information that he knows if he sees that hiding it may be beneficial, just as Ibn Mas‘ood  concealed his knowledge about the Night of Al-Qadr lest the people would rely on that and slacken to stand in prayer in all the last ten nights of Ramadan. Second: A religious scholar nevertheless has to tell the people what they need to know, just as Ubayy  told the people the date and sign of the night of Al-Qadr. Third: It is permissible for scholars to strive their utmost, depending on their personal reasoning, and even differ about determining the benefits and evils of this. It is not forbidden so long as it is based on sound Ijtihaad (exertion of effort) and a sincere search for the truth. Fourth: The Night of Al-Qadr is one of the last ten nights of Ramadan; most likely an odd-number night, most probably the 27th night, as Ubayy Ibn Ka‘b  took oath to that. Fifth: These texts provide evidence for the fact that the Night of Al-Qadr has many signs, including: 1.     Angels descend on it in great numbers, led by Jibreel (Gabriel)  to witness the praying people in their mosques. Indeed, they are more numerous than pebbles. But this sign does not appear to humans. 2.     Safety and peace are widespread on it due to the acts of worship done by servants in obedience of Allah The Almighty. 3.     The next morning, the sun rises whitish without rays. The reason for that, as mentioned by religious scholars, is that the angels (who had descended on that night) then ascend to the heavens with their wings or lights screening the rays of sun due to their immense number. 4.     Among its characteristics is that it is a pure still night, neither cold nor hot, and this cold and heat are relative, depending on the climate of each country or region. The point is that it is neither cold nor hot in relation to the nights prior to and next to it. 5.     Satan does not come out with the sun of the following morning because the sun always rises between the two horns of Satan, except in the morning next to the night of Al-Qadr. Sixth: Most of those signs mentioned above do not appear to people except after the end of the night of Al-Qadr, perchance that those who offered acts of worship on it would thank their Lord for helping them to stand in prayer and worship on it, and those who indulged on it would regret their indulgence and be determined to do their best to seize it in the coming year. Seventh: These signs are a characteristic every Night of Qadr, past, present and future, and not specific only to the lifetime of the Prophet, sallallaahu ‘alaihi wa sallam. Eighth: A Muslim really must strive to seize the opportunity of all the goodness that lies in it. Article source: http://www.islamweb.net/emainpage/

Allah The Almighty has attached a special value to the Laylat Al-Qadr, and has given this night special characteristics which make it unique, such as: 1. It is the night on which the Qur’an was sent down. Ibn ‘Abbaas, radhiallah ‘anhu, said: “Allah sent down the Qur’an at one time from Al-Lawh Al-Mahfooth (the Preserved Tablet in the Seventh Heaven) to Bayt Al-‘Izzah (House of Pride) in the first Heaven, then it was revealed to the Messenger of Allah, sallallaahu ‘alaihi wa sallam, in stages according to events over 23 years.” [Ibn Katheer] 2. Allah The Almighty described it as being better than a thousand months, as He Says (what means): {“The Night of Decree is better than a thousand months.”} [Qur’an 97:3] 3. Allah The Almighty described it as being blessed, as He Says (what means): {“Indeed, We sent it down during a blessed night.”} [Qur’an 44: 3] 4. On this night, the angels and the Spirit [Jibreel (Angel Gabriel)] descend, “i.e., many angels descend on this night because it is so blessed, and the angels come down when the blessings and mercy of Allah The Almighty come down, just as they come down when the Qur’an is recited, and they surround the circles of Thikr (gatherings where Allah The Almighty is mentioned), and they spread their wings for the one who sincerely seeks knowledge, out of respect for him.” [Ibn Katheer] Jibreel  is specifically mentioned as a sign of respect for him. 5. This night is described as peace, i.e., it is safe, for the devils cannot do any evil or cause any harm on this night, as Mujaahid, radhiallah ‘anhu, said: “On this night, many people are saved from punishment because of what they do to worship Allah, The Most Exalted.” 6. Allah The Almighty Says (what means): {“On that night is made distinct every precise matter.” } [Qur’an 44:4], the affairs of that year are dispatched from the Preserved Tablet to the angels who record the decrees: who will live, who will die, what provision people will be given, what will happen until the end of that year, every matter of ordainment is decreed, and it cannot be altered or changed. [Ibn Katheer] 7. Allah The Almighty revealed a Chapter concerning this night which will be recited until the Day of Resurrection, in which Allah The Almighty Says (what means): {“Indeed, We sent the Qur’an down during the Night of Decree. And what can make you know what is the Night of Decree? The Night of Decree is better than a thousand months. The angels and the Spirit descend therein by permission of their Lord for every matter. Peace it is until the emergence of dawn.”} [Qur’an 97:1-5] The Prophet, sallallaahu ‘alaihi wa sallam, said: “Seek Laylat Al-Qadr in the last ten days of Ramadhaan.”[Muslim] It is more likely to be one of the odd-numbered nights, because of the narration of ‘Aa’ishah, radhiallah ‘anha, who said that the Messenger of Allah,  , had said: “Seek Laylat Al-Qadr in the odd-numbered nights of the last ten nights.” [Al-Bukhari] It is most likely to be on the night of the 27th, according to the saying of the Prophet, sallallaahu ‘alaihi wa sallam: “Laylat Al-Qadr is the night of the 27th.” [Ahmad and Abu Daawood] This is the preponderant view of most of the Companions and the majority of scholars. Ubayy ibn Ka’b, radhiallah ‘anhu, used to assert, without saying “Inshaa’ Allah (God willing)” that: “…it was the night of the 27th. Zurr ibn Hubaysh, radhiallah ‘anhu, said to Ubayy: ‘I said, What makes you say that, O Abu’l-Munthir (i.e. Ubay)?’ He  said, ‘By the signs of which the Messenger of Allah,  told us: that the sun rises that morning with no visible rays.’” [Muslim] The fact that it is more likely the night of the 27th does not mean that this is always the case. It could be any of the other odd-numbered nights of the last ten days of Ramadan. Some of the scholars ruled that it is more likely that it moves and does not come on a specific night each year. Article source: http://www.islamweb.net/emainpage/

Islam calls on people to take care of their health and preserve it, because it is one’s capital investment in this life. The Prophet, sallallaahu ‘alaihi wa sallam, told us that a strong believer is better and dearer to Allah than a weak believer. The reason for this is that a strong believer will be able to fulfil his religious and worldly obligations in the best manner, unlike a weak one who may not be able to handle the burdens of life and its religious demands, and might even become a burden on society. The fasting system, as prescribed in Islam, helps a Muslim preserve his health and protects it from many diseases, like high blood pressure, being overweight and other diseases that infect those who do not follow the divine system set forth by Allah. It this article we will briefly address this issue without going into detail. We will mention some of what physicians have said about fasting and its benefits. Medical studies have proved that fasting (when done properly as part of a system), has many health benefits, most important of which is getting rid of the excess fats that cause one to be overweight or even obese, which is one of the most widespread health problems of this age. It is a known fact that being overweight has negative effects on the body, and especially the heart, which make fasting (as a system) an important factor in preserving and protecting one’s health. One of the health benefits fasting has is its getting rid of bodily excretions. It has been scientifically proven that the body builds up pus nodules that push its excretions into the blood, which causes many diseases. Fasting is a very important and beneficial means to clear the body from these harmful excretions. Fasting allows the body’s cells and organs to perform their duties properly. The reason is that fasting gives the body’s organs a chance to relax and take an almost complete rest. These organs work constantly for the remainder of the year, and the fasting month of Ramadan comes as a period of vacation for them, which gives them a chance to take the needed break so that they can resume more energetically afterwards. Therefore, fasting (as a system) gives the body the required diet and protects it from many endangering diseases. Many medical clinics have resorted to fasting as a part of their treatment plan, which proves the importance of fasting in one’s life in general, and his health in particular. It is equally important to say that the fasting system is not merely abstaining from eating and drinking from sunrise to sunset and that one is then free to eat in any which way he desires. Absolutely not, one must observe the system of eating at the time of breaking the fast and must adhere also to eating balanced meals and stay away from overeating. Finally, we would like to remind the fasting people that the main objective of fasting for which it was legislated is to attain piety and to be conscious of Allah by adhering to His commands and shunning His prohibitions. Allah says (what means): {O you who have believed, decreed upon you is fasting as it was decreed upon those before you that you may become righteous.} [Qur’an 2: 183] The verse clearly states the objective sought from fasting being piety and righteousness in order to draw nearer to Allah. Therefore, fasting is not intended to be primarily a medical system to treat one’s diseases (though it certainly achieves this), rather, it is an act of worship intended to make the Muslim a better person with regards to his religious commitment and moral conduct. Article source: http://www.islamweb.net/emainpage/ Averting divine punishment We all make mistakes and we are all in dire need forgiveness for the sins which we commit knowingly and unknowingly every day. It is only out of the mercy of Allah The Almighty upon us that He has facilitated many ways to attain forgiveness. As long as a person is a believer and does not practise any form of Shirk (associating partners with Allah The Almighty in worship), he can surely hope to receive forgiveness as Allah The Almighty Says (what means): {“Verily, Allah forgives not (the sin of) setting up partners (in worship) with Him, but He forgives whom He wills, sins other than that, and whoever sets up partners in worship with Allah, has indeed strayed far away.”}[Qur’an, 4: 116]

Those who seek the worldly life are indeed poor, because they depart from it without tasting the best thing in it. Had the kings and their sons been acquainted with the happiness we enjoy, they would have fought us with swords to get it. Sometimes one experiences pleasant moments when they say, “If the people of Paradise enjoy what we feel, they indeed live a good life.” The true life is the life of the Hereafter. Allah The Almighty Says (what means):  {Those who have believed and whose hearts are assured by the remembrance of Allah. Unquestionably, by the remembrance of Allah hearts are assured.} [Qur’an 13: 28]  {And whoever turns away from My remembrance - indeed, he will have a depressed life, and We will gather him on the Day of Resurrection blind.} [Qur’an 20: 124]  {Say, “In the bounty of Allah and in His mercy - in that let them rejoice; it is better than what they accumulate.”} [Qur’an 10: 58]  While one tries to motivate people to use their time in Ramadan in a beneficial and view it in a different way so they can achieve the purpose for which it has been prescribed, many questions arise, such as: does the truth need all these proofs? Is it not clear to a wise person? Does a wise person need someone to tell him how wonderful obedience is? How beautiful it is when you are with Allah The Almighty, and how sweet the remembrance of Allah is? How happy are the obedient! The material life weighs heavily on people’s minds to the extent that depression has become a widespread problem. The world has proven to its seekers that it is worthless and gives them only worry, anxiety and sadness -- does a wise man still need to be told, ‘You have no other resort but your Lord; you have no hope but in obeying Allah; you have no way out except from Him?’  Those who show great perseverance and determination when it comes to following their interests such as football, singing, fashion trends, seeking a livelihood and securing a good future for their children -- what do they get for their efforts and what do they reap? If people had tasted the sweetness of prayer, they would have said, as the people of the early generations said, “Never did the time of prayer come but I was longing for it.” Or perhaps they would have said: “O Bilaal, relieve us with it (prayer).” and understood the statement of the Prophet, sallallaahu ‘alaihi wa sallam: “The delight of my eye has been made in prayer.” One would have said, “I crave for prayer until I become completely tired and exhausted.”  Had we tasted the sweetness of thirst for the sake of Allah The Almighty, the sweetness of giving the most precious things we have for the sake of Allah The Almighty, we would have been different people – if only if we had tasted it.  Let us then make our aim in Ramadan to taste the sweetness of prayer, fasting, performing the night voluntary prayer, reciting the Qur’an, feeling the closeness of Allah The Almighty during the pre-dawn hours, abandoning backbiting, lowering our gaze, suppressing our anger, remaining silent for longer periods and committing ourselves to remembering Allah The Almighty.  Let us attempt to taste the sweetest thing in this world this Ramadan. The seekers of the worldly life are indeed poor, because they depart from it without tasting of the best of what it has. Imagine a man who died when he was 70 years old. He tasted all the sweetness of the worldly life: position, wealth, offspring, fame, a wife, and so on, yet he left this worldly life without once enjoying the sweetness of worship in prayer, without even understanding why he should be praying. He left the worldly life without enjoying the sweetness of weeping out of fear of Allah The Almighty.  Let us strive to turn the hardship of religious obligations during Ramadan into pleasure, and the hardship of obedience into enjoyment. Let us change the desire to enjoy Ramadan into an overwhelming desire.  Let us live the days of Ramadan as if we are living 30 days in Paradise. Indeed, there is a paradise in the worldly life, and whoever does not enter it will not enter the Paradise of the Hereafter. Article source: http://www.islamweb.net/emainpage/ Zakat Fund provides QR17mn aid in May The Zakat Fund under the Ministry of Endowment (Awqaf) and Islamic Affairs continues to provide monthly and urgent aid to thousands of eligible families in Qatar. In its monthly report, the Zakat Fund pointed out that the aid to various social groups during May amounted to QR17,123,674. The aid was disbursed in accordance with the fund’s policy, which takes into account the applicable requirements governing the Zakat Fund and that beneficiaries should be among those stipulated in the Holy Qur’an, the report said. Zakat Fund stressed its commitment to conducting field research to evaluate the real need for help seekers and meet all of the documents proving the existence of needy cases.

The month of Ramadan is the month of virtue and righteousness. Due to the virtue of its period, the deeds performed during it are also treated differently. People are more eager to be virtuous during this month than any other month of the year. There are many righteous deeds a Muslim can perform during this blessed month, and the following are some suggested deeds: Sincerity: Allah Says (what means): “And they were not commanded except to worship Allah, [being] sincere to Him in religion, inclining to truth, and to establish prayer and to give Zakaah. And that is the correct religion.” [Qur’an 98: 5] Hastening in breaking the fast: Sahl Ibn Sa’d, radhiallah ‘anhu, reported that the Prophet, sallallaahu ‘alaihi wa sallam, said: “The people will continue to be on the right path as long as they hasten the breaking of the fast.” [Al-Bukhari and Muslim] Breaking the fast by eating dates: Sulaymaan Ibn ‘Amr, radhiallah ‘anhu,  reported that the Prophet, sallallaahu ‘alaihi wa sallam, said: “If one of you is fasting, he should break his fast with dates. If dates are not available, then with water, for water is purifying.” [At-Tirmithi] Exerting extra effort in supplications: The Prophet, sallallaahu ‘alaihi wa sallam, said: “Three supplications are answered without doubt. The supplication of the fasting person, the supplication of the oppressed and the supplication of the traveler.” [Al-Bayhaqi]. Eating Suhoor (i.e. the pre-dawn meal): Anas, radhiallah ‘anhu, reported that the Prophet, sallallaahu ‘alaihi wa sallam,  said: “Eat Suhoor, as there is blessings in it.” [Al-Bukhari and Muslim] Thanking Allah after eating or drinking: Anas, radhiallah ‘anhu, reported that the Prophet, sallallaahu ‘alaihi wa sallam, said: “Allah is pleased with the slave who thanks Him (i.e., says Al-hamdulillah) when he eats and thanks Him when he drinks.” [Muslim] Guarding ones tongue and remaining silent: Abu Hurairah, radhiallah ‘anhu, reported that the Prophet, sallallaahu ‘alaihi wa sallam, said: “Let he who believes in Allah and the Last Day say something good or remain silent.” [Muslim]. The Prophet, sallallaahu ‘alaihi wa sallam, also said: “Fasting is not to refrain from eating and drinking, rather one should neither indulge in obscene language nor should he raise his voice; and if anyone reviles him or tries to quarrel with him, he should say: `I am fasting. I am fasting `” [Ibn Hibbaan] Going early to the mosque and waiting for the next prayer: Abu Hurairah, radhiallah ‘anhu, reported that the Prophet, sallallaahu ‘alaihi wa sallam, said: “Should I not direct you to something by which Allah obliterates the sins and elevates (your) ranks.” They said: “Yes, O Messenger of Allah”. He  said: “Performing ablution properly, even in difficulty, frequently going to the mosque, and waiting eagerly for the next prayer after a prayer is over; indeed, that is Ar-Ribaat (i.e. equivalent to its reward), indeed, that is Ar-Ribaat (guarding the front lines of the Muslim army)” [Muslim]. Abu Hurairah, radhiallah ‘anhu, reported that the Prophet, sallallaahu ‘alaihi wa sallam, said: “Everyone among you will be deemed to be occupied in prayer constantly so long as the prayer detains him (from worldly concerns), and nothing prevents him from returning to his family but prayer.” [Al-Bukhari and Muslim] Spending charity: Abu Hurairah, radhiallah ‘anhu, reported that the Prophet, sallallaahu ‘alaihi wa sallam, said: “He who gives in charity the value of a date which he legally earned, and Allah accepts only that which is pure, Allah accepts it with His Right Hand and fosters it for him, as one of you fosters his pony, until it (i.e. the spent charity) becomes like a mountain.” [Al-Bukhari and Muslim] Encouraging others to spend: Allah Says (what means): “And co-operate in righteousness and piety, but do not co-operate in sin and aggression” [Qur’an 5: 2] Arranging for lectures: Abu Hurairah, radhiallah ‘anhu, reported that the Prophet, sallallaahu ‘alaihi wa sallam, said: “If anyone calls others to follow right guidance, his reward will be equivalent to those who follow him (in righteousness) without their reward being diminished in any respect, and if anyone invites others to follow error, the sin, will be equivalent to that of the people who follow him (in sinfulness) without their sins being diminished in any respect”[Muslim] Performing the Eid prayer: Abu Sa’eed, radhiallah ‘anhu, reported: “The Prophet, sallallaahu ‘alaihi wa sallam, used to come out on the Eid day after Ramadan, and the first thing he would do was to perform the Eid prayer” [Al-Bukhari] These were some of the gates towards virtue that one can perform during this blessed month, so be keen to accumulate as much reward as you possibly can, because this could be the last year you witness this month. Take advantage of this chance and put forth what you would like to see on the Day of Account. Allah Says (what means): “The Day every soul will find what it has done of good present [before it] and what it has done of evil, it will wish between itself and that [evil] was a great distance. And Allah warns you of Himself, and Allah is Kind to [His] slaves.” [Qur’an 3: 30] Article source: http://www.islamweb.net/emainpage/

Allah The Almighty Says (what means): {When the Victory of Allah has come and the conquest, And you see the people entering into the Religion of Allah in multitudes, then exalt [Him] with praise of your Lord and ask forgiveness of Him. Indeed, He is ever accepting of repentance.}[Qur’an 110:1-3] This verse referred to the imminent end of the lifetime of the Prophet, sallallaahu ‘alaihi wa sallam, whereupon he was commanded to conclude it with seeking forgiveness. From that time onwards, the Prophet, sallallaahu ‘alaihi wa sallam, never abandoned seeking forgiveness until he died, despite his relentless striving as we have already seen. He used to say: “Subhaanak Allaahumma rabbana wa bihamdik, Allaahumma ighfir lee (Exalted be You, O Allah, our Lord, and with Your praise (I exalt You); O Allah! Forgive me).” [Al-Bukhari and Muslim] He never wearied of repeating this since this verse was revealed to him, until he died. It is obligatory for the believers then to seal their deeds with the seal of seeking forgiveness, which rectifies the defects of those deeds. Moreover, it clarifies the extent of their shortcomings in their relationship with Allah The Almighty. It also sheds light on how imperfect their deeds might be, and how they raise their hands to Allah The Almighty, with regret for what they have done, and confessing the negligence in their deeds, which requires them to seek the forgiveness of Allah The Almighty. It was the habit of the believers to intensify seeking forgiveness after offering acts of obedience. Allah The Almighty clarifies this state, which includes the departure from ‘Arafaat. It is true that people depart from ‘Arafaat with their sins forgiven for them. Nevertheless, Allah The Almighty commanded them to seek His forgiveness. He Says (what means): {But when you depart from ‘Arafaat, remember Allah at Al- Mash‘ar Al-Haraam. And remember Him, as He has guided you, for indeed, you were before that among those astray. Then depart from the place from where [all] the people depart and ask forgiveness of Allah.} [Qur’an 2:198-199] That is, after striving in worship and expecting the forgiveness of Allah, His mercy and repentance, they seek the forgiveness of Allah The Almighty, realising that they fall short in their deeds, that their deeds are so defective that requires them to seek forgiveness. They realise that it is only seeking forgiveness that should be characteristic of their deeds that ascend to Allah The Almighty. If a person looks at his deed and admires it, it will not ascend to Allah The Almighty. What ascends is only the deed that is characterised by seeking forgiveness, and which is seen as imperfect and unfit for Allah The Almighty, being not done as it should be for Allah The Almighty, and, ultimately, raised to Allah The Almighty by the doer, who humbles himself to Him to accept it. Seeking forgiveness at the end of deeds means that the believers should repent to Allah The Almighty with the general repentance, that is expected from whoever observes the fasts of Ramadan, stands (at night in prayer of) Ramadan, and stands (in prayer) on the Night of Al-Qadr, and as such he will be forgiven. The difference is that whoever stands (in prayer) on the Night of Al-Qadr, will be forgiven immediately on that very night, and he need not wait until the end of the month, unlike fasting and standing of Ramadan. When it is the end of the month, the one who deserves forgiveness for his fasting and standing (at night in prayer) will be forgiven out of the Bounty of Allah. According to the majority of scholars, whoever observes the fasts of Ramadan, out of sincere faith, and expecting the reward for that with Allah The Almighty, will be forgiven, provided that he has repented from the grave major sins. The same is true of the one who stands (at night in prayer in) Ramadan, so that all his sins will be removed. However, to expect such forgiveness with neither fasting nor standing (in prayer) which are means of attaining forgiveness is indeed mere illusion and false hope that we have today. Thus, repentance is one of the most important deeds with which one concludes his acts of worship and acts of obedience. That is, to turn in repentance to Allah The Almighty, and be determined not to return to the sin once again. If, in those days of worship and obedience, one is waiting for them to come to end to return to his previous state of indulgence and negligence, or to the same sins and misdeeds he used to do before Ramadan, in this case, his deeds are rejected, and the gate of repentance is closed in his face, unless he is determined not to return to the sin once again, rather than to return to the sin after the end of Ramadan. Article source: http://www.islamweb.net/emainpage/

Ramadan is the month of piety and fasting. It helps one control oneself and make a commitment to piety. The verses about fasting in the Chapter Al-Baqarah start with (what means): {O you who have believed, decreed upon you is fasting as it was decreed upon those before you that you may become righteous} [Quran 2:183]. This is why fasting in Ramadan disciplines and trains Muslims. It teaches them patience and good morals and enables them to exercise these values, which last with them for the rest of their lives. That is why many Prophetic Hadiths (narration) clarify the educational purposes of fasting. Abu Hurairah, radhiallah ‘anhu,  narrated that the Messenger of Allah, sallallaahu ‘alaihi wa sallam, said: “Whoever does not give up false statements (i.e. telling lies) and acting upon them, and intolerance, Allah Is not in need of his (fasting) leaving his food and drink.” [Al-Bukhari]. It was also narrated on the authority of Abu Hurairah that the Prophet, sallallaahu ‘alaihi wa sallam, said: “If any one of you is fasting, he should neither indulge in obscene language, nor raise his voice; and if anyone reviles him or tries to quarrel with him, he should say: I am fasting.” In addition, Ibn Mas‘ood, radhiallah ‘anhu, narrated that the Prophet, sallallaahu ‘alaihi wa sallam, said: “Whoever among you can marry, let him marry, because it helps him lower his gaze and maintain his chastity, and whoever is not able to marry, he should fast, as fasting will be a shield for him (since it diminishes his sexual desire).” [Al-Bukhari and Muslim] Thus, fasting is considered an expiation according to the Hadeeth narrated on the authority of Huthayfah  in which the Prophet, sallallaahu ‘alaihi wa sallam, said: “The afflictions caused for man via his wife, money and neighbor are expiated by his prayers, fasting and charity.” [Al-Bukhari] Allah The Almighty has made a door to Paradise called Rayyaan for those who fast. Sahl ibn Sa‘d, radhiallah ‘anhu, narrated that the Prophet, sallallaahu ‘alaihi wa sallam, said: “There is a gate in Paradise called Rayyaan, and those who observe fasts will enter through it on the Day of Judgment and no one except them will enter through it. It will be said, ‘Where are those who used to observe fasts?’ They will get up, and no one except them will enter through it. After their entry, the gate will be closed and nobody will enter through it.” [Al-Bukhari and Muslim] Another narration reads: “Paradise has eight gates, and one of them is called Rayyaan through which no one will enter but those who observe fasting.” [Al-Bukhari] Fasting is a means of spiritual training for the Muslim in this world which helps him to control and discipline his desires, as well as elevate his rank in the sight of Allah The Almighty, and it opens a door of Paradise for him, from which he can enter. Fasting is obligatory in Ramadan and permissible in any other month. It is not forbidden except on the two Eids and the day of doubt (the last day of Sha’baan) and it is disliked on the Days of Tashreeq and on Friday or Saturday, when each day is fasted alone voluntarily. Article source: http://www.islamweb.net/emainpage/

The Qur’an is the backbone of Islam. On this Sacred Book of Allah depends the Islamic call, state, society and the civilisation of the Muslim world. It is the last Divine revelation, which was sent down to Prophet Muhammad, sallallaahu ‘alaihi wa sallam, the last and final of all prophets, may Allah exalt their mention. His task was to convey the message of worshipping the One God, Allah, without ascribing any partners to Him. The Noble Qur’an, which is the source of guidance and mercy to mankind, is divided into one hundred and fourteen (114) Surahs (chapters) of varying lengths. Ninety-three chapters were revealed in Makkah, while the remaining 21 were revealed in Madinah. The first revelation that the Prophet, sallallaahu ‘alaihi wa sallam, received was Surat Al-’Alaq, which was in Makkah where Surat An-Najm was to later became the first to be recited openly to the people. In Madinah, Surat Al-Mutaffifeen was the first one revealed after the Hijrah (migration). The Prophet, sallallaahu ‘alaihi wa sallam, had to flee to Madinah to save his own life and the lives of his followers, upon the command of Allah. The last verse sent down to the Prophet, sallallaahu ‘alaihi wa sallam, was the Saying of Allah which means: “…This day I have perfected for you your religion and completed My favour upon you and have approved for you Islam as religion...” [Qur’an: 5:3] Some chapters in the Qur’an focus on the call to Islam as guidance for humanity. They focus upon monotheism and the fight against polytheism and idolatry. Thus, stress is laid on all that is related to faith. In other chapters, attention is given to legislation, acts of worship, relationships among people and the laws that regulate matters within the Muslim community, government, and family. A number of chapters inform about Resurrection, the Hereafter and the unseen; others relate the stories of various prophets and their calls to their people to return to Allah. We see how the previous nations were severely punished when they disobeyed Allah and denied the messages of previous prophets, may Allah exalt their mention. In addition, several chapters focus on the story of creation and the development of human life. In fact, Makkan revelations made the Muslims’ faith in Allah firmly established. On the other hand, Madinan revelations were meant to translate the faith into action and give details of the Divine Law. Allah will forever preserve the Qur’an against all attempts to destroy or corrupt it. Being guarded by Allah, it will always remain pure. There does not exist a single copy with any variation from the recognised text.  Any attempt of alteration has resulted in failure.  Upon the command of the Prophet, sallallaahu ‘alaihi wa sallam, his Companions would write down what was revealed of the Noble Qur’an. They used, for this purpose, palm branches stripped of leaves, parchments, shoulder bones, stone tablets, etc. About forty people were involved in this task. Among them was Zayd Ibn Thaabit  who showed his work to the Prophet, sallallaahu ‘alaihi wa sallam. Thus, the Qur’an was correctly arranged during the Prophet’s life, but it was not yet compiled into one book. In the meantime, most of the Prophet’s Companions memorised the Qur’an. When Abu Bakr, radhiallah ‘anhu, became Caliph after the Prophet died, a large number of the Companions were killed during the War of Apostasy. ‘Umar Ibn Al-Khattaab, radhiallah ‘anhu, went to the Caliph and discussed the idea of compiling the Qur’an into one volume. He was disturbed, as most of those who memorised it had died. Then, Abu Bakr called for Zayd, radhiallah ‘anhu, and commissioned him to collect the Qur’an into one book, which became known as the ‘Mus-haf.’  After Zayd accomplished this great task and organised the Qur’an into one book, he submitted the precious collection to Abu Bakr who kept it in his possession until the end of his life. During the caliphate of ‘Umar it was kept with his daughter Hafsah, radhiallah ‘anha, who was also a wife of the Prophet, sallallaahu ‘alaihi wa sallam.  During the Caliphate of ‘Uthmaan, radhiallah ‘anhu, Islam reached many countries, and readers began to recite the Qur’an in different ways (dialects). ‘Uthmaan then had various copies made and sent them out to the different Muslim lands, lest these dialects would cause alterations to the Qur’an, and kept the original copy with Hafsah . Thus, the Qur’an remained preserved and the Caliph was very much pleased with his achievement. Today, every copy of the Qur’an conforms with the standard copy of ‘Uthmaan. In fact, Muslims over the ages excelled in producing the best manuscripts of the Noble Qur’an in the most wonderful handwriting. With the introduction of printing, more and more editions of the Noble Qur’an became available all over the world. Article source: http://www.islamweb.net/emainpage/

There is no better time to start making positive changes in our lives than this blessed month. Ramadan is a Muslim’s recurring opportunity for spiritual enhancement and soul redemption. It is also an annual exercise in self-control and self-restraint, but above all, it is a physical manifestation of our total submission and obedience to Allah. Because of this submission and obeying of His order, the Muslim fasts, abstaining from food, drink, and sexual intercourse during the days of Ramadan, this is the physical aspect of fasting. By nightfall, the spiritual aspects take over, because while eating, drinking, and sex are permitted during nighttime, the Muslim then engages in prayers that take him/her deep into the night. It is a well-balanced programme that lifts the spirit, strengthens the resolve, and asserts Tawheed as no other act of worship can. The conduct of our Prophet, sallallaahu ‘alaihi wa sallam, and his companions in Ramadan differs a lot from the way Muslims do today. They dedicated their days and nights for worship. Their lives revolved completely around the Book of Allah, the Qur’an. Reciting it in and out of prayers. The Prophet, sallallaahu ‘alaihi wa sallam, used to review the whole Qur’an with Jibreel (Angel Gabriel) once every Ramadan. Imaam Al-Bukhari  narrated: “Jibreel used to repeat the recitation of the Qur’an with the Prophet, sallallaahu ‘alaihi wa sallam, once a year (in Ramadan) but he repeated it with him twice in the year he died.” The Prophet, sallallaahu ‘alaihi wa sallam, used to stay in I’tikaaf (seclusion in the masjid for the purpose of worship) for 10 days every year (during Ramadan) but in the year of his death, he stayed in I’tikaaf for 20 days.” Ramadan is the month of mercy. This is manifested in the revelation of the Qur’an and the commission of the Prophet, sallallaahu ‘alaihi wa sallam, to the Prophethood during this blessed month, as Mercy from Allah. Allah, The Most Exalted, asserts this in numerous verses of the Qur’an; such as (what means): “And We have sent down to you the Book (i.e. the Qur’an) as clarification for all things and as guidance and mercy and good tidings for the Muslims.” [Qur’an 16:89] And (what means): “So there has [now] come to you clear evidence from your Lord and a guidance and mercy.” [Qur’an 6:157] And (what means): “And We had certainly brought them a Book which We detailed by knowledge - as guidance and mercy to a people who believe.” [Qur’an 7:52] And (what means): “And We send down of the Qur’an, that which is healing and mercy for the believers, but it does not increase the wrongdoers except in loss.” [Qur’an 17:82] And when Allah Almighty referred to the commission of our beloved Prophet,  He said (what means): “And We have not sent you, [O Muhammad], except as a mercy to the worlds.” [Qur’an 21:107]. Moreover, when the Prophet, sallallaahu ‘alaihi wa sallam, said describing himself and listing his attributes: “I am the Prophet of mercy.” [Al-Bukhari] There is no question that our beloved Prophet, sallallaahu ‘alaihi wa sallam, possessed the highest forms of moral and human attributes. Among human beings, he was the most generous, the most merciful, the most courageous, the ‘most’ and the ‘best’ of everything good in Islam, and as described by his wife ‘Aa’ishah, radhiallah ‘anha, his morals were the Qur’an. The question is: where does this leave us? Some people dismiss their shortcomings by saying: “I am not the Prophet “, but where does it say that you have to be a prophet to be merciful, or to be generous, or to be anything for that matter? Granted, that no one can be compared to the Prophet, sallallaahu ‘alaihi wa sallam, or even hope to partially attain his high levels and standards, but that should not be an excuse for not following his example and striving to be the best Muslims that we can be. There are many Prophetic narrations that refer to the deprivation of an individual from the very thing he deprives others from, or the rewards, in multiples, of that which he provides. Among these narrations are: 1. “Allah will not be Merciful to those who are not merciful to mankind.” [Al-Bukhari] 2. “Allah does not bestow His mercy except on the merciful among His slaves.” [Al-Bukhari] 3. “Every good deed will be rewarded tenfold, up to seven hundred times, and Allah multiplies to whomever he wills.” [Al-Bukhari and Muslim] 4. “Allah Says: Spend, o son of Aadam and I shall spend upon you.” [Al-Bukhari and Muslim] There is no better time to start making positive changes in our lives than this blessed month. In Ramadan, many good things occur: the rewards are multiplied, the devils are chained, the gates of Hellfire are closed, and the gates of Paradise are opened. Every night of Ramadan, Allah redeems believers from the pains of Hellfire. It is the month of mercy, repentance, and charity. Use it or lose it! Article source: http://www.islamweb.net/emainpage/

Hard work should be the slogan of the righteous people who do not like Ramadan to pass away before they take their reward. They would rather persist in this good state in order to receive their prize from their Lord, and obtain His forgiveness than enjoy the pleasures of this world. Thus, when they celebrate ‘Eid, they would have earned the right to do so, and when they break their fast, they would rejoice, as mentioned by the Messenger of Allah, sallallaahu ‘alaihi wa sallam, when he said: “There are two delights for the fasting person: when he breaks his fast at the time of Iftar, he rejoices; and when he meets Allah The Almighty, he will rejoice in his fasting.” [Al-Bukhari and Muslim] That is, he will find that fasting, whose outcome is forgiveness and emancipation from Hell, interceding for him on the Day of Judgment, as confirmed by the Messenger of Allah, sallallaahu ‘alaihi wa sallam, in his saying: “The fasting people will enter (Paradise) from a gate called Ar-Rayyaan, from which no one else will ever enter.” The days have come upon us again, with the same slogan we have already raised: the determination to attain all the possible means of the forgiveness of Allah The Almighty, and strive his utmost to show Allah The Almighty our good performance, truthfulness, good deeds and sincerity. We approach the Lord with devotion and direct all our concerns, words and deeds to obtain the good pleasure, love and attachment of his Lord, and prepare for his Hereafter. If a believer does all this for the sake of Allah The Almighty, he will receive more in the world and the Hereafter, as confirmed by Allah The Almighty when He Says (what means): {And [remember] when your Lord proclaimed, ‘If you are grateful, I will surely Increase you [in favor]; but if you deny, indeed, My punishment is severe’”} [Qur’an 14:7] One must be satisfied with a little portion of this world, seek the Hereafter, have aversion to the abode of arrogance in order to have the signs of the love and good pleasure of Allah The Almighty visible on him. Hence, in the days of Ramadan, one should begin with repentance, seek forgiveness, and seek to amend his inner self persistently so that he would prepare his own soul and heart for the reward of Allah The Almighty. In this way, he can make up for the days on which he was lazy and slow, and distracted from Allah The Almighty, and seized by heedlessness in all of his states and deeds. He repents for the days he did not obtain anything from the Qur’an and remembrance (of Allah The Almighty) that could fill his breast with the light of faith, and make his heart firm, so that he would find himself approaching the Hereafter, unaffected by desires, well-established and strong on his journey to Allah The Almighty. He should not find himself compliant with the devil and his own evil inclinations, hesitant and distracted. On the contrary, he should see himself in a state loved by his Lord. It was narrated on the authority of the Messenger of Allah, sallallaahu ‘alaihi wa sallam, that whenever the last ten days came, he would stay awake all night (in prayer), keep aloof from women, devote himself to worship more diligently and awaken his family (to perform the night prayers). [Al-Bukhari and Muslim] This was his practice during the last ten days of Ramadan. He did all this by practicing I‘tikaaf (seclusion in the mosque). That is, he devoted his heart and body to his Lord, refrained from mixing with people to be in seclusion with Allah The Almighty, and became an example to be followed by the believers. This seclusion with Allah The Almighty is a means for the people to reform their worldly affairs and Hereafter, prepare their hearts and body to realise the means of forgiveness. He did all this persistently in the last 10 days of Ramadan seeking to be forgiven, even though Allah The Almighty had forgiven his previous and future sins. He did all of this by way of showing gratitude: “Should I not be a grateful slave?” [Al-Bukhari] Article source: http://www..islamweb.net/emainpage/

The Prophet, sallallaahu ‘alaihi wa sallam, was the best of mankind and the most obedient to his Lord, and it is from his tradition that he used to increase his acts of worship during the blessed month of Ramadan. Imaam Ibn Al-Qayyim said: “The Prophet was the most generous of all people, but the time he spent the most was during the month of Ramadan, and he used to increase his recitation of the Qur’an, prayers, mentioning Allah and I’tikaaf (i.e. residing in the mosque with the intention of worship)”. Likewise, the Companions and the early generations of Muslims were especially generous during the month of Ramadan. Imaam Ibn Al-Qayyim said: “There is a difference between being generous in charity and being wasteful: a generous person spends his charity in proper channels, whilst the wasteful person might spend extravagantly in places where it is not needed, and in places where spending is direly needed.” Anas said: “The Prophet, sallallaahu ‘alaihi wa sallam, was the bravest person and the most generous.” [Al-Bukhari and Muslim] Ibn ‘Abbaas stated: “The Prophet was the most generous of all the people, and he used to reach the peak in generosity in the month of Ramadan when Jibreel met him. Jibreel used to meet him every night of Ramadan to teach him the Qur’an, and when he met him, he would be more generous than the strong uncontrollable wind (i.e. in readiness and haste to do charitable deeds).” [Al-Bukhari and Muslim] Ibn Hajar said commenting on this narration: “This added generosity resulted from the virtue of the month, the one with whom he reviewed the Qur’an and the thing being reviewed (i.e. the Words of Allah).” ‘Abdullaah ibn ‘Umar for example, would prefer to eat his Iftar meal with the poor. Whenever he broke his fast at home, he never ate his fill, so that if a needy person visited, ‘Abdullaah could give him his Iftar meal. Thus, he would end up remaining hungry at night too. He used to give away sweets in charity saying, ‘I am aware of the saying of Allah The Almighty (which means): {“You shall not attain piety until you spend out of that which is beloved to you”} [Qur’an, 3: 92] and Allah knows that I love sweets.’ Once when Imaam Ahmad had prepared some bread for Iftar, a needy person called on him. Without hesitation he gave away all his bread, and went hungry. Ibn al-Mubaarak used to prepare sweets for his brothers, despite the fact that he was fasting. Al-Imaam Ash-Shaafi’i once said: “It is beloved to me to see one increasing his acts of generosity during the month of Ramadan, following the example of Allah’s Messenger, and for one’s own good. There are many who become over-occupied with fasting and prayers, forgetting the other benefits of the month of Ramadan [i.e., forgetting about the benefits and rewards for being generous towards others].” Besides voluntary acts of charity, Allah The Almighty has prescribed Zakaah (obligatory charity) on those whose wealth reaches a certain amount and made paying Zakaah one of the pillars of Islam. When a full lunar year elapses while one possesses such wealth, then he is obliged to pay Zakaah. In case of agriculture, it is due at the harvest. It is not permissible to pay it in instalments, nor is one allowed to delay Zakaah until the month of Ramadan unless there is a dire need. Ibn Qudaamah and Ash-Shaafi’ee are of the opinion that, “Zakaah must be paid immediately when it becomes due and one is not permitted to delay it whilst able to unless he fears a certain harm to afflict him due to paying it.” When asked about delaying the payment of Zakaah until the month of Ramadan, Shaykh al-‘Uthaymeen  said: “Zakaah, like any other good deed, is preferred in virtuous times unless it becomes due, then a person must pay it immediately. If ones full lunar year elapses on the month of Rajab, for example, then he should not delay it until Ramadan and must pay it in Rajab.” Article source: http://www.islamweb.net/emainpage/

The reason behind repentance should be the love of Allah The Almighty, glorifying Him, hoping for His reward and forgiveness and for fear of His punishment. Repentance should not be for the sake of coming close to a person and seeking a worldly gain behind it. Allah The Almighty Says (what means): {“Except those who repent (from hypocrisy), do righteous good deeds, hold fast to Allah, and purify their religion for Allah (by worshipping none but Allah, and do good for Allah’s sake only, not to show off), then they will be with the believers”}[Qur’an, 4: 146] 1. Refrain from sinning: Repentance is not considered genuine or accepted if a person continues to commit sins while in the process of repentance. On the other hand, committing the same sin after sincere repentance would not void the first repentance, but he will need to repent again. 2. Admitting to the sin: No one can repent from something he does not consider as a sin. 3. Regretting the sins: Repentance is sincere when a person regrets it and feels sad and grieved because of it; and it would not be accepted from the one who boasts about his sins.  4. Determination not to repeat the sin again: Repentance would not be accepted from someone who intends to return to the same sin after his repentance; rather he should intend never to commit the sin again in the future. 5. According the people’s rights to them: If the sin is related to other people’s rights, then one must restore these rights to those from whom he usurped them, if he wants his repentance to be correct and accepted.  6. Repenting during the time when it is accepted: Repentance is accepted before the moment of death and before the sun rises from the west. The Prophet, sallallaahu ‘alaihi wa sallam, said: “Allah spreads His Hand during the night (in a way which befits His Majesty) so that the sinners of the day would repent, and spreads His Hand during the day, so that the sinners of the night would repent, until the sun rises from the west.” [Muslim] and he, sallallaahu ‘alaihi wa sallam, also said: “No repentance is accepted at the moment of death.”[Ahmad, At-Tirmithi]. Signs of acceptance of repentance * Becoming better than the condition you were in before repentance.  * Continuously fearing returning to the same sin, because no one should feel safe while he does not know what Allah The Almighty has decreed for him; fear should accompany you until you hear the angels say, as Allah The Almighty Says (what means): {“Fear not, nor grieve! But receive the glad tidings of Paradise which you have been promised”}[Qur’an, 41: 30] only then fear and worry would disappear.  * Feeling the magnitude of the sin or act of disobedience that he committed, even if you have repented for it. Ibn Mas’ood said: “As a result of his sin, a believer feels as though he is sitting under a mountain which he fears will fall on his head; but a sinner feels that his sins are just like a fly which landed on his nose and that he can simply drive it away by a simple move of his hand”.  * Feeling humbleness and humility in your heart with your Lord; there is nothing dearer to Allah The Almighty than seeing His slave humbling and humiliating himself before Him; regretting and repenting; continuously mentioning Allah The Almighty.  * Being aware of the actions of the limbs; you should guard your tongue from lying, backbiting, and tale-bearing, you should keep yourself busy with remembering and mentioning Allah The Almighty and reciting the Qur’an. You should guard your stomach from eating ill-gotten provision. You should guard your sight and not to look at prohibited things. You should guard your hearing and not to listen to music, lying or backbiting. You he should guard your hands and legs and not to use them in anything prohibited. You should guard your heart and not envy or hate anyone. You should guard your obedience and make it sincere and stay away from showing off and pride. Article source: http://www.islamweb.net/emainpage/

The righteous predecessors (the Salaf)  were very keen on pleasing Allah in any way they can and draw nearer to Him by means of performing different types of righteous deeds. They were more so during the blessed month of Ramadan because of its special status in Islam. Allah The Almighty Says (what means): {The month of Ramadan [is that] in which was revealed the Qur’an, a guidance for the people and clear proofs of guidance and criterion.} [Qur’an 2: 185]  Allah The Almighty has distinguished the month of Ramadan from other months with many characteristics and virtues. They include the following:  * The breath of the fasting person is better in the sight of Allah The Almighty than the fragrance of musk.  * The angels keep asking Allah The Almighty to forgive the fasting persons until they break their fast.  *l Allah The Almighty decorates His Paradise everyday and says: “My righteous servants are about to be rid of burdens and harms and then move to you.”  * The devils are fettered.  * The gates of Paradise are opened and the gates of Hellfire are closed.  * There is Laylat-ul-Qadr (the Night of Divine Decree) which is better than one thousand months. Whoever is deprived from the blessings of this night has been deprived from all goodness.  * The fasting people are forgiven on the last night of Ramadan.  * Allah The Almighty frees many people from Hell on each night of Ramadan.  These being the characteristics and virtues of this month, how do we receive it? Do we receive it with indulging in means of entertainment, by staying up late unnecessarily, with annoyance at its advent and rejection of its blessings? We seek refuge in Allah from all this. The righteous servant, instead, receives Ramadan with sincere repentance and sincere determination to utilise it and spend his time in doing righteous deeds.  There are many righteous deeds that are enjoined during Ramadan, but the most important of which is fasting. It was narrated that the Prophet, sallallaahu ‘alaihi wa sallam, said: “Every act of the son of Adam is for him, every good deed is multiplied in reward by ten times up to seven hundred times. Allah The Exalted said: ‘Except fasting. It is (exclusively) meant for Me and I (alone) will reward it. He has abstained from food and drink, and sexual pleasures for My sake.’ The fasting person has two occasions for joy, one when he breaks his fast and the other when he meets his Lord. Surely, the breath of one who observes fasting smells better in the sight of Allah than the fragrance of musk.” [Al-Bukhari and Muslim] In another Hadith, the Prophet, sallallaahu ‘alaihi wa sallam, said: “Whoever observes fasting during the month of Ramadan out of sincere faith and hoping to attain the reward of Allah, then all his past sins will be forgiven.” [Al-Bukhari and Muslim]  Undoubtedly, this great reward is not for a person who abstains only from food and drink; rather, it is as the Prophet, sallallaahu ‘alaihi wa sallam, said: “Whoever does not give up false speech and acting upon it, Allah does not need him to give up his food and drink.” [Al-Bukhari] In this context, the Prophet, sallallaahu ‘alaihi wa sallam, added: “Fasting is a shield (from Hell). If one of you is fasting, he should avoid sexual activity, disobedience and quarreling. If someone insults him, he should say, ‘I am fasting, I am fasting.’” [Al-Bukhari and Muslim] O servant of Allah, when you are fasting, you should do so with your entire body – your hearing, sight, tongue and all the parts of your body. You should not make the day when you are fasting similar to the day when you are not. Article source: http://www.islamweb.net/emainpage/ Enjoining good, forbidding evil Ramadan is a great month of good opportunities, blessings and blessed gifts from Allah The Almighty. During this month, people compete to do acts that bring them closer to Allah The Almighty and they hasten to all forms of obedience. One of the greatest acts of obedience that brings one closer to Allah The Almighty during this month is receiving a reward from Allah The Almighty through enjoining good and forbidding evil. Allah The Almighty Says (what means): {And who is better in speech than one who invites to Allah and does righteousness and says, “Indeed, I am of the Muslims.”} [Qur’an 41: 33] In fact, whoever enjoins good and forbids evil, invites to Allah The Almighty. Enjoining good and forbidding evil is a condition for considering Muslims the best nation produced as an example for mankind. Allah The Almighty Says (what means): {You are the best nation produced [as an example] for mankind. You enjoin what is good and forbid what is evil and believe in Allah…..} [Qur’an 3: 110] So, you should hasten to enjoin good and forbid evil during this blessed month, with wisdom and good preaching.  How to enjoin good and forbid evil during Ramadan Some people raise this question and the answer is as follows: You can enjoin good and forbid evil during Ramadan through any of the following means: 1- You can keep some cassette tapes or CDs by some influential Shaykhs on the topic of Ramadan or any other important Islamic topic in your pocket or car.  2- If you see a Muslim cursing or insulting someone, you should kindly and gently remind him of the Hadiths (narrations) in which the Prophet, sallallaahu ‘alaihi wa sallam, said:  “A believer neither reviles nor curses, nor is he a user of lewd or foul speech.” [Al-Albaani: Saheeh] “Fasting is a shield and protection (from Hell). If one of you is fasting, he should abstain from sexual intercourse and quarrelling. If anyone quarrels with him or insults him, he should say, ‘I am fasting, I am fasting.’” [Al-Bukhari, Muslim and Ahmad. This is the wording of Ahmad] 3- Try to prepare some inspiring short sermons and then visit some mosques or any other suitable place to deliver them.  4- Write some touching words and statements on small pieces of paper and then give them to those who are nonobservant. For example, you should choose titles like, “To my brother, the seller of songs…”, “To my dear neighbour….”, and so on, and then write a beneficial and short piece of advice under that title.  5- Accompany some of your nonobservant friends to inspiring lectures and sermons.  6- Finally, supplicate Allah The Almighty humbly and sincerely on behalf of those who are nonobservant from among your relatives, colleagues or others. Supplication has a great impact in guiding many people. It also reflects your allegiance to the believers and wishing good for them. You should also remember that you benefit from such a supplication, since an angel says: “May it be for you too.”  The one who enjoins good and forbids evil should know that the month of Ramadan is a great opportunity for inviting towards Allah The Almighty, because the hearts of Muslims – even the disobedient among them – are tender and ready to receive good admonishment. Perhaps a tranquil, tender and calm heart receives the admonishment and thus it could be a reason for its everlasting happiness. The Prophet, sallallaahu ‘alaihi wa sallam, said: “By Allah, that Allah guides at your hand, even one man (to the religion of Allah and righteousness) it is better for you than to have red camels (i.e. the most valuable property in the sight of the Arabs).” [Al-Bukhari] Article source: http://www.islamweb.net/emainpage/

Teaching others if they are ignorant of certain Ramadan-related matters, and advising them if they err: First, the woman’s prayer at home earns her more reward than her prayer in the mosque. The Prophet, sallallaahu ‘alaihi wa sallam, said to Umm Hameed, may Allah be pleased with her, when she expressed her desire to pray behind him: “I know that you like to pray with me (i.e., in the congregational prayer)…” and continued until he said: “…Your prayer in your local mosque is more rewarding than praying in my mosque” and then continued until he reached the topic of praying at home saying: “…Your prayer at home is more rewarding than that in the mosques.” However, if women desire to pray in the mosque they should not be prevented from doing so, as per the instructions of the Prophet, sallallaahu ‘alaihi wa sallam, when he said: “Do not deprive women from praying in the mosque, but their prayer at home is more rewarding for them.”  Secondly, the woman should be told to adhere to Hijaab (Islamic dress that a woman must adhere to); her guardians, the Muslim men, will be held responsible before Allah The Almighty if their wives and female relatives come out in inappropriate and immodest attires. The Muslim woman should not wear anything that is of light or transparent “see-thru” cloth, she should not come out uncovered, perfumed and wearing something tight “figure-hugging” or eye-catching. The Muslim male guardians will have to answer to Allah The Almighty if those under their guardianship and protection are indulging in the sin of Tabarruj (display). The one who remains silent and does not utter the truth is like a mute devil, as is one who accepts and approves of immorality being practiced by his family. The man who sees his wife, daughter, sisters or other female relatives outside the home improperly dressed and uncovered feels no protectiveness or jealousy (Gheerah), that Gheerah that the Prophet, sallallaahu ‘alaihi wa sallam, praised in Muslim men, should repent and do his duty by his female relatives. He should also remember the Saying of Allah The Almighty (which means): {O you who have believed! Protect yourselves and your families from a Fire whose fuel is people and stones.} [66: 6] It is especially wrong for women to go out to the Masjid, which is a place of worship and remembrance of Allah The Almighty, without dressing modestly. During the time of the Prophet, sallallaahu ‘alaihi wa sallam, nobody could recognise women when they left their homes due to their covering, every part of their bodies would be covered; but nowadays, our wives, daughters, sisters and even mothers are living a strange lifestyle which consists of shortcomings on top of shortcomings. The amazing thing is that during this month, which is a golden opportunity to repent and return to Allah The Almighty, there are not many major changes or an increased adherence to Islamic rulings and practices, including the Hijaab. Women go out adorned, perfumed, walking seductively and being in seclusion with their drivers. Any husband who approves of this evil to be practiced by his family will be held responsible for it in front of Allah The Almighty, and remember that [the punishment for] sins are multiplied during the month of Ramadan. Such people seem to have forgotten the saying of the Prophet, sallallaahu ‘alaihi wa sallam: “Any woman who wears perfume, leaves her home and passes by people (i.e., men) who can smell her (aroma) is considered as having committed adultery.”  One might respond that this is entirely the women’s business, but, as mentioned above, Allah The Almighty Says (what means): {O you who have believed! Protect yourselves and your families from a Fire whose fuel is people and stones.} [Quran 66: 6] Furthermore, the Muslims should advise their wives and children not to be busy with idle talk and conversation during the prayer, thereby distracting the Imaam, and not to raise their voices after the prayer has finished to the extent that the men can hear. Both men and women should keep their rows compact during the prayer and fill the gaps between them. One may also advise their wife and female relatives not to spend the month of Ramadan in the kitchen so that they may spare time for worship, because worship should be the main practice during this blessed month. Also, do not request them to cook too much, and prevent them from being extravagant by cooking too many different dishes and wasting time in the kitchen. l Avoiding evil company and wasting time during Ramadan One should be especially careful in avoiding turning the nights of Ramadan into nights of entertainment and gatherings of sin, amusement, dancing, watching movies, listening to music and festivals during which excessive food is served, a little portion of which is eaten and the rest thrown away; this is a grave matter.  Be serious about achieving this goal, because many people are not serious which is why they fail to make the most of this month. Ponder over the great virtue of those who control their tongues and also ponder over the many stories in the Qur’an and the Sunnah (Prophetic tradition) about the people that got thrown into Hell because of their mouths. Controlling the tongue is one of the most difficult things to do, so we need to approach it on a daily basis. Engage in Thikr (remembrance and mention) of Allaah The Almighty, say good things (e.g. enjoin good) and understand what “controlling the tongue” really means. Remember that your tongue is a window into your brain, so when we talk about things that are on our minds, our tongues expose our thoughts The Imaams should shorten the length of the prayer, lest lazy people and those who complain stop attending the night prayer and lose the rewards and benefits of this nightly congregation. They should also consider and make allowances in the case of people who are obliged to carry on with their work, such as businessmen who have to attend to their businesses, doctors who have to return to their workplaces, police personnel and security officers, etc.  However, this does not mean that worship should cease after Taraweeh (i.e., the night prayer) because there will remain reciting the Qur’an, sleeping early in order to wake up for the dawn prayer and eating Suhoor. Allah The Almighty Says (what means): {And in the hours before dawn they would ask forgiveness.} [Quran 51: 18] Allah The Almighty did not say ‘they would sing and dance’ as some people do during this great period of the night about which the Prophet, sallallaahu ‘alaihi wa sallam, said: “Allah descends every night in the last third of the night (in a way that befits His Majesty) and says: “Is there anyone who is asking of Me so that I may grant him? Is there any person who is repenting so that I may forgive him?”” This takes place while some people who are engaged in their amusement, dancing and music are busy and heedless of worship. l Performing ‘Umrah (minor pilgrimage) Performing ‘Umrah during Ramadan is equal in reward to performing Haj, as the Prophet, sallallaahu ‘alaihi wa sallam, has informed us. This is a great reward and a wonderful opportunity. There are many ways to earn rewards but you have to take the initiative.  This reward for ‘Umrah is earned if performed during any of the days of the month, and there is no extra virtue in performing it during the last ten days. Many people wish they could perform this ‘Umrah but are unable to, so the ones who can do so should not miss the chance. Those brothers and sisters who will go to Makkah during Ramadan are advised to do the following: First: Utilise your time in attaining the largest amount of reward possible, and avoid busying yourselves in trivial matters, such as looking for restaurants to eat in or shopping around in the different market places and malls.  Second: Stay for as long as possible inside the Haram and reside in it because that grants you a huge reward. Circumambulate the Ka’bah and wait inside the mosque from one prayer to the next because by doing so, you will be deemed to be praying. Third: Do not waste time talking with friends and watching others, and concentrate on your own worship. Fourth: Do not sleep too much because this is a short period of time which you should utilise in worship. Fifth: Always arrive early, before the prayer starts, because there is a great reward for being present when the Imaam utters the initial ‘Allaahu Akbar.’ Article source: http://www.islamweb.net/emainpage/