How Should One Greet and Live This Blessed Month

It is required that an individual greets Ramadhaan and does in it what is related to it from siyaam (fasting), qiyaam (the night prayer) and recitation of the Quraan; for indeed an obligation in Ramadhaan is equal to seventy (70) obligations (in reward) in other than Ramadhaan.

It is upon the individual to turn to his Lord with his heart as well as his limbs. If he is able to give from his wealth in sadaqah (charity) for himself then let him do this, and if he can give in charity on behalf of his Muslim relatives who have passed away, e.g. his father, his mother, his brother, his sister or other than them from his relatives etc. then he should do so.


During this month one should also shun all the munkaraaat (evil things) and he should preserve all the obligations which Allaah has obligated upon him.

If the individual were to be the cause of insults occurring between him and another person, he should reply to him by saying Indeed I am fasting. When one fasts his hearing should fast from listening to the things which are prohibited (i.e. he should not listen to the things which Allaah  has prohibited) and his sight should fast from looking at the prohibited things and his private parts should fast from anything which Allaah has prohibited, even with his wife (until he breaks his fast). Indeed sexual relations during Ramadhaan (whilst fasting) necessitates that one frees a slave and if he cannot do so then he is required to fast two consecutive months and if he is unable to do so then he must feed sixty (60) poor people. His stomach should fast from eating whatever is prohibited by Allaah whether the prohibition was from its basis or because of a certain characteristic which it contains and it is upon him to be truthful to Allaah in this blessed month.


Likewise, it is upon the individual to preserve the qiyaam (the night prayer) as the angel Jibreel came to the Messenger and said to him: Destroyed indeed is he who witnessed the month of Ramadhaan and was not forgiven, say Aameen; so I said Aameen [1]

A Muslim should be keen and eager to do that which leads one to attain the Pleasure of Allaah in order that he may be forgiven on the last night of Ramadhaan.


He should also be eager to recite the Quraan and if it is easy upon him he should also ponder over the meanings of the Quraan (during recitation) for indeed this is only an increase upon the goodness which one will attain as Allaah says:

{Do they not ponder over the Quraan} [An-Nisaa 4:82]

If he is able to do so, he should recite with tarteel (proper recitation and intonation) for indeed observing tarteel aids one in reflecting and contemplating on the meanings of the Quraan.


Likewise he should be keen on practicing a lot of the nawaafil (supererogatory actions) such as praying the salaatudh-Dhuhaa and similarly, if he is able to, praying between salaatudh-Dhuhr and salaatul-`Asr and praying between salaatul-Maghrib and the `Ishaa prayer while being consistent upon praying Taraaweeh as well as praying Tahajjud in the last ten days of Ramadhaan.


This month (of Ramadhaan) contains a night which is better than a thousand (1,000) months i.e. an act of worship in this month is better than the same act of worship done over a period of a thousand months. This night is in the last ten (10) nights of Ramadhaan and it is in the odd nights of Ramadhaan i.e. the 21st, 23rd, 25th, 27th or 29th night of Ramadhaan. The person must be eager to search for this night and to perform a lot of worship and a lot of righteous deeds in it; he should be keen on doing abundant good deeds.

These brief words are a concise reminder and now we would take questions. (The Shaykh then gave salaams closing off the session dealing with the naseehah on welcoming Ramadhaan.)

Masjid Ahlul-Quraan wa As-Sunnah of New york


Actions that are to be Avoided While Fasting

Source: Calgary Islam

From the book:
“Fasting In Ramadhaan as Observed by the Prophet (صلى الله عليه وسلم)
by Saleem al-Hilaalee and ‘Alee Hasan ‘Alee ‘Abdul Hameed o­n pgs. 47 – 49
Actions that are to be Avoided While Fasting
Know that the fasting person is the o­ne whose limbs withhold from sins, his tongue from lies, foul speech and falsehood, his stomach from food and drink, and his private parts from sexual intercourse. So if he speaks he says that which will not harm his fast, and if he acts he does actions which will not spoil his fast – so his speech is good and his actions righteous.This is the fasting that is prescribed – not merely withholding from food, drink and desires. Just as food and drink render it invalid, similarly sins cut off its reward, spoil its fruit and make him the same as a person who has not fasted.

The Prophet (صلى الله عليه وسلم) urged the fasting Muslim to display noble manners and to be far from foul speech and actions, and rude and obscene talk. The Muslim is commanded to be far from these evil characteristics all the time and the forbiddence is even stronger whilst he is performing the obligation of fasting. So the Muslim who is fasting must avoid those actions which harm his fast, so that he can attain benefit from his fasting and attain the taqwaa (1) which Allaah mentioned:

“O you who believe! Fasting is prescribed for you as it was prescribed for those before you, that you may become al-Muttaqoon.” [2:183]

Fasting is a means of attaining taqwaa, since it prevents o­ne from many sins that a person is prone to , as he (صلى الله عليه وسلم) said: “Fasting is a shield.” Saheeh: Reported by Ahmad, al-Bukhaaree and Muslim as has preceded.

This has been explained in the chapter o­n the Virtues of Fasting, And here O Muslim brother we will mention those evil actions which you must be aware of in order to know that they are bad and not fall into them, and it was Allaah who gave someone the wisdom to say: “I have acquainted myself with what is evil not to evil, but to avoid it, And whoever does not know good from evil will indeed fall into it.”


From Aboo Hurairah, radyAllaahu anhu, who said: He (صلى الله عليه وسلم) said: “Whoever does not abandon falsehood in word and action then Allaah the Mighty and Majestic has no need that he should leave his food and his drink.”    [Reported by al-Bukhaaree – translators note: The meaning being that such a fast is not acceptable to Allaah as occurs in Fathul-Baaree (4/117) and Faidul-Qadeer (6/223-224)

*Ignorant and Indecent Speech

From Aboo Hurairah, radyAllaahu anhu, who said: He (صلى الله عليه وسلم) said: “Fasting is not (merely abstaining) from eating and drinking, rather it is (abstaining) from ignorant and indecent speech, so if anyone abuses or behaves ignorantly with you, then say: “I am fasting, I am fasting.”   [Reported by Ibn Khuzaimah (no. 1996) and others. Its isnaad is saheeh.

Therefore a severe warning has come from the Prophet (صلى الله عليه وسلم) for o­ne who commits these acts, so the truthful and trusted Messenger who does not speak from his own desire said: “It may be that a fasting person attains nothing but hunger and thirst from his fasting.”    [Reported by ibn Majaah (1/539), ad-Daarimee (2/211), Ahmad (2/441, 373) and al-Baihaqee (4/270). Its isnaad is saheeh.

The reason for this is that o­ne who does these things does not understand the reality of fasting which Allaah has made obligatory upon us, so Allaah punishes him by refusing him the reward. (See al-Lu’-Lu’ Wa Marjaan Feemattafaqa ‘Alaihish-Shaikhaan (no. 707) and Riyaadus-Saaliheen (no. 1215). Because of this our Pious Predecessors (as-Salafus-Saalih) make a distinction between the forbiddence that is due to something directly related to the worship (eating & drinking) – and so will render it futile, and those things not related to it directly, (falsehood) so that they do not render it futile. (Refer to Jaami’ ul-‘Uloom was-Hikam (pg. 58) of Ibn Rajab.


Taken from the book called “Ramadhaan Fataawa” Volume o­ne pg. 90-92

Being Abusive Whilst Fasting

Some people, whilst driving in their cars and they are fasting, begin to use bad language leading to the abuse of others when the traffic becomes busy. So, what is the ruling concerning their fast?

As for the fast, then it is correct as the impermissible statements and actions do not invalidate the fast. However, without doubt it reduces the reward and loses its benefits and fruits. From that which is intended from the fast is fear of Allaah (Taqwa) as He (subhaanahu wa-ta’aala) said: O you who believe! Fasting is prescribed for you as it was prescribed for those before you, that you may become al-Muttaqoon (the pious) [Soorah al-Baqarah, Aayah 183]

So, Allaah has explained the wisdom behind the obligation of fasting upon us and that is to attain fear of Allaah (subhaanahu wa-ta’aala). The Prophet (sallAllaahu alaihi wa sallam) said: “One who does not abandon evil talk and actions, then Allaah is not in need of him abandoning his food and drink (i.e. his fasting)”. Rather, the Prophet (صلى الله عليه وسلم) commanded the o­ne who is fasting that, should someone curse him or attempt to kill him, he should say: ‘I am fasting’ such that the o­ne who is swearing and abusing is deterred. By this, he will know that the o­ne who is fasting has not responded because of any weakness but, rather, because of piety and fear of Allaah because he is fasting. That which is obligatory upon the fasting person and other than him is that be patient and persevering, not allowing these conflicting issues to affect him regardless of how he feels inside. It is confirmed from the Prophet (صلى الله عليه وسلم) that a man said: ‘O Messenger of Allaah, advise me’, He (صلى الله عليه وسلم) replied: “Don’t become angry” and he (صلى الله عليه وسلم) repeated this a number of times: “Don’t become angry”. So, how many people feel remorse at what they have done in anger, and wish that they hadn’t said or done such and such whilst angry. But that which has come to pass is not possible to take back.

Shaykh Ibn Fawzaan

Backbiting and Slandering Whilst Fasting

Does backbiting and slandering during the day in Ramadhaan break the fast?

Backbiting and slandering does not break the fast. However, it reduces the effect of the fast. Allaah (subhaanahu wa-ta’aala) says:

O you who believe! Fasting is prescribed for you as it was prescribed for those before you, that you may become al-Muttaqoon (the pious). [Soorah al-Baqarah, Aayah 183].

Also, the Prophet (صلى الله عليه وسلم) said: “One who does not abandon evil talk and actions and ignorance then Allaah is not in need of him abandoning food and water (whilst fasting)”.

Shaykh Ibn al-‘Uthaymeen


Bad Speech During The Month of Ramadhaan

Does impermissible (Haraam) speech during the day in Ramadhaan nullify the fast?

If we read the saying of Allaah (subhaanahu wa-ta’aala), O you who believe! Fasting is prescribed for you as it was prescribed for those before you, that you may become al-Muttaqoon (the pious). [Soorah al-Baqarah 183]

We find the wisdom behind the obligation to fast is attaining fear of Allaah (Taqwaa) and worshiping Allaah. Taqwaa is to abandon all that is haraam and incorporating all that is commanded, avoiding all that is warned against. The Prophet (صلى الله عليه وسلم) said: “One who does not abandon evil talk and actions, then Allaah is not in need of him abandoning his food and drink (i.e. his fasting)”. Based upon this, it is confirmation (for the o­ne who is fasting) to abandon all that is haraam from speech and actions so as not to backbite, lie, slander or trade in haraam. So, keep away from haraam, and if a person were to do this throughout the entire month (of Ramadhaan), he would find himself upright for the rest of the year. Sadly, however, many people who fast do not differentiate between the time in which they fast and when they aren’t it has became a norm whereby they indulge in haraam speech, lying, cheating and so o­n. They don’t feel upon the peace and tranquility of the fast. These actions (of bad speech etc.) do not nullify the fast but do reduce the reward and, possibly, deflects the reward for the fast completely and Allaah’s assistance is sought.

Shaykh Ibn al-‘Uthaymeen

The Inner Secrets of Fasting

The Inner Secrets of Fasting

Imam Muwaffaq-ud-Deen Ibn Qudamaah Al-Maqdisee

  • This article is taken from the book Mukhtasar Minhaajul-Qaasideen (p. 38-41)
    Ttranslated by Isma’eel Ibn al-Arkaan and edited by Abu Khaliyl


Know, that in the fast (Sawm) is a special quality that is not found in anything else. And that is its close connection to Allaah, such that He says:

‘‘The Fast (Sawm) is for Me and I will reward it.’’ [2]

This connection is enough to show the high status of fasting. Similarly, the Ka’bah is highly dignified due to its close connection to Him, as occurs in His statement:

‘‘And sanctify My House.’’ [3]

Indeed, the fast is only virtuous due to two significant concepts:

It is a secret and hidden action, thus, no one from the creation is able to see it Therefore riyaa‘ (showing off) cannot enter into it.

It is a means of subjugating the enemies of Allaah. This is because the road that the enemies (of Allaah) embark upon (in order to misguide the Son of Aadam) is that of desires. And eating and drinking strengthens the desires. There are many reports that indicate the merits of fasting, and they are well known


The pre-dawn meal (suhoor) and delaying in taking it are preferable, as well as hastening to break the fast and doing so with dates. Generosity in giving is also recommended during Ramadhaan, as well as doing good deeds and increasing in charity. This is in accordance with the way of the Messenger of Allaah.

It is also recommended to study the Qur‘aan and perform I‘tikaaf (seclusion for worship) during Ramadhaan, especially in its last ten days, as well as increasing upon the exertion (towards doing good deeds) in it. In the two Saheehs, ’Aa‘ishah said: ‘‘When the last ten days (of Ramadhaan) would come, the Prophet would tighten his waist wrapper (izaar)’’ [4] The scholars have mentioned two views concerning the meaning of ‘tighten his wrapper (izaar)’ The first is that it means the turning away from women. The second is that it is an expression denoting his eagerness and diligence in doing good deed. They also say that the reason for: the last ten days of Ramadhaan was due to his seeking of the Night of al-Qadr (Laylatul-Qadr).


There are three levels of fasting: the general fast, the specific fast and the more specific fast.

As for the general fast, then it is the refraining of ones stomach and their private parts from fulfilling their desires.

The specific fast is the refraining of ones gaze, tongue, hands, feet, hearing and eyes, as well as the rest of his body parts from committing sinful acts.

As for the more specific fast, then it is the heart’s abstention from its yearning after the worldly affairs and the thoughts which distance one away from Allaah, as well as its (the heart’s) abstention. From all the things that Allaah has placed on the same level. [5] From the characteristics of the specific fast is that one lowers his gaze and safeguards his tongue from the repulsive speech that is forbidden, disliked, or which has no benefit, as well as controlling the rest of his body parts.  In a hadeeth by al-Bukhaaree: ‘‘Whosoever does not abandon false speech and the acting upon it, Allaah is not in need off his food and drink.’’ [6]

Another characteristic of the specific fast is that one does not overfill himself with food during the night. Instead, he eats in due measure, for indeed, the son of Aadam does not fill a vessel more evil than his stomach. If he were to eat his fill during the first part of the night, he would not make good use of himself for the remainder of the night. In the same way, if he eats to his fill for suhoor, he does make good use of himself until the afternoon. This is because excessive eating breads laziness and lethargy therefore, the objective of fasting disappears due to one’s excessiveness in eating, for what is indeed intended by the fast, is that one savours the taste of hunger and becomes an abandoner of desires.


As for the recommended fasts, then know that preference for fasting is established in certain virtuous days. Some of these virtuous days happen every year, such as fasting the first six days of Shawwaal after Ramadhaan, fasting the day of ’Arafah, the day of ’Ashooraa, and the ten days of Dhul-Hijjah and Muharram.

Some of them occur every month, such as the first part of the month, the middle part of it, and the last part of it. So whoever fasts the first part of it, the middle part of it and the last part of it, then he has done well. Some fasts occur every week, and they are every Monday and Thursday.

The most virtuous of the recommended fasts is the fast of Daawood. He would fast one day and break his fast the next day. This achieves the following three objectives, the soul is given its share on the day the fast is broken. And on the day of fasting, it completes its share in full. The day of eating is the day of giving thanks and the day of fasting is the day of having patience. And Faith (eemaan) is divided into two halves- that of thankfulness and that of patience. [7] It is the most difficult struggle for the soul.

This is because every time the soul gets accustomed to a certain condition, it transfers itself that. As for fasting every day, then it has been reported by Muslim, from the hadeeth of Aboo Qataadah that ’Umar (radiyallaahu ’anhu) asked the Prophet (sallallaahu ’alayhi wa sallam): What is the case if one were to fast everyday? So he (sallallaahu ’alayhi wa sallam) said: ‘‘He did not fast nor did he break his fast or, he did not fast and he did not break his fast.’’ [8] This is concerning the one who fasts continuously, even during the days in which fasting is forbidden.


Know that the one who has been given intellect, knows the objective behind fasting. Therefore, he burdens himself to the extent that he will not be unable to do that which is more beneficial than it. Ibn Mas’ood would fast very little and it is reported that he used to say: ‘‘When I fast, I grow weak in my prayer. And I prefer the prayer over the (optional) fast.’’ Some of the Companions would weaken in their recitation of the Qur‘aan when fasting. Thus, they would exceed in breaking their fast (i.e.. by observing less optional fasts), until they were able to balance their recitation. Every individual is knowledgeable of his condition and of what will rectify it.


[1] This article is taken from the book Mukhtasar Minhaajul-Qaasideen (p. 38-41) of the illustrious scholar and righteous Imaam, Ibn Qudaamah al-Maqdisee (d.529H). This article was translated by Isma’eel Ibn al-Arkaan and edited by Abu Khaliyl. There were also slight adaptions made to it, such as the exclusion of a couple of statements. [2] Related by al-Bukhaaree (4/118) and Muslim (no. 1151).[3] Sooratul-Hajj: 26 [4] Related by al-Bukhaaree (4/322) and Muslim (no. 1147).[5] (Editors note: Additional comment is required here, The levels mentioned are levels of abstinence. The first of these three levels entails the abstinence which is fulfilled, the fast is considered complete in view of the one having met the legislated requirements [i.e. It does not have to be repeated or made up, the servant has indeed fasted.] The remaining levels deal with the value of the Fast. If the second is level is not met, the fast will be of less value to the servant, than if it were met and likewise for the third. Thus it is said that intentional eating and intercourse render the fast null and void, whereas committing other unlawful acts such, likes speaking falsely, placing the unlawful look to the opposite sex. And so on will constitute a sin of one degree or another, but not nullify the fast. [6] Related by al-Bukhaaree (4/99)[7] {Editors note: This statement is based upon an unauthentic Hadeeth, which has been reported by al-Kharaa‘itee and ad-Daylamee. One of its narrators was graded ‘‘abandoned’’ by an-Nisaa‘ee and adh-Dhahabee. Al-Manawee and al-Albaanee approved of its grading. See ad-Da’eefah (no. 625).

[8] Related by Muslim

Print by clicking here: Inner Secrets of Fasting.

Exerting Oneself During the Last Ten Days of Ramadaan

Author:’Abdullaah Ibn Saalih Al-Fawzaan
Source:Ahaadeeth As-Siyaam: Ahkaam wa Adaab (pg. 133-135)
Translator:isma’eel alarcon (for

‘Aa’ishah (raa) said: “When the last ten days (of Ramadaan) would come, the Prophet (saws) would spend his night in worship, wake his family (at night), exert himself and tighten his Izaar (waistcloth).” [1]

This hadeeth is proof that the last ten days of Ramadaan have a special virtue over any other (set of days), in which one should increase in obedience and acts of worship, such as prayer, making dhikr (remembrance) and reciting the Qur’aan.

‘Aa’ishah (raa) has described our Prophet and role model, Muhammad (saws), with four attributes:

1. He (saws) would “spend his night in worship”, meaning he would not sleep during it

2. He (saws) would “wake up his family”

3. He (saws) would “exert himself”, meaning he (saws) would persevere and struggle in worship, adding more to his deeds

4. He (saws) would “tighten his Izaar (waistcloth)” meaning he would exert himself and struggle intensely in worship.

There are two struggles of the soul that the believer faces during Ramadaan: the struggle by day with fasting and the struggle by night with qiyaam (night prayer). So whosoever combines these two and fulfills their rights, then he is amongst the patient — those who will “be given their reward in full without any reckoning.” [5]

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(repost) Times in Ramadhaan When Du’aa is Accepted

From Shaykh Muhammad al-Malki

Question: What are the times when du’aa are accepted during Ramadaan? What specific du’aa should you say during the different parts of Ramadaan and on Laylatul-Qadr or the last 10 days of Ramadaan?

Answer: Wallaahi, the first issue: the times of du’aa are mentioned, they are:

  • between the Adhaan and the Iqaamah, in Ramadaan or other than Ramadaan between the Adhaan and Iqaamah there is du’aa mustajaab.
  • On Friday when the Imaam climbs the minbar – at the time he climbs the Minbar, that is the time for du’aa mustajaab.
  • In the last third of the night there is du’aa mustajaab.
  • For the person who is fasting, his whole day is a time of du’aa mustajaab.
  • The time of breaking the fast is a time of du’aa mustajaab.
  • When the rain is falling it is a time of du’aa mustajaab.
  • And du’aa is good at any time


A Word for the Host

Ramdaan is a time when all Muslims, all over the world, see much more of one another, whether in the masjids whilst attending the taraweeh prayers or in each other’s homes at the time of Iftaar. Invitations are eagerly accepted, which is a good thing, for among the rights of a Muslim upon the other is that when he is invited he responds [1] and that is in obedience with the Messenger’s instruction:

“When any of you is invited to a dinner, he should accept the invitation…” [2]

What we’d like to draw your attention towards is how many times do we spare a thought for our host, the one who goes to the effort of preparing and providing food for his fellow Muslim?

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Practical Lessons from the Month of Fasting

Based on a lecture by AshShaykh Abdu Muhsin ibn Hamad al-Abbaad

  • Points about fasting and the month of Ramadaan
  • Ramadhan’s relation to the months that follow
  • Certain practical lessons drawn from the attitude displayed during Ramadaan
  • How the same attitude can be transferred to life and worship in other months

And using what you learn to create graphic organizers, crossword puzzles, word finds, memory games, etc, can help you remember, retain, and inshallah apply the info better.