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Tips for Seizing the Opportunity of Ramadan in Obedience to Allah
Author : Mufti Hani Al-Abid
Date Added : 11-03-2024

Tips for Seizing the Opportunity of Ramadan in Obedience to Allah

 

The one who examines the verses about fasting in the Quran finds indications and references to the concept of time and its components. This is in order to seize the opportunity to obey Allah and to draw the conscious awareness of Muslims to the importance of seizing the month of Ramadan, its days, nights, and hours.

 

One of these indications is the verse in which 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 - [Fasting for] a limited number of days. So whoever among you is ill or on a journey [during them] - then an equal number of days [are to be made up]" (Al-Baqarah: 183-184). This verse highlights the concept of the specified days, drawing attention to their precise calculation. The purpose of this calculation is to seize the opportunity presented by these days, leading to the achievement of happiness in both this world and the hereafter.

 

Moreover, Allah, blessed and exalted, said: "The month of Ramadhan [is that] in which was revealed the Qur'an, a guidance for the people and clear proofs of guidance and criterion. So whoever sights [the new moon of] the month, let him fast it" (Al-Baqarah: 185). Here comes one of the terms of time, which is the month, drawing attention to the blessings of the month of Ramadan. It is a blessed month, witnessing the revelation of the Qur'an, which revived nations with its eloquence and legislation.

In addition to what has been mentioned, Islam has invited us in many instances to make the most of our time because time once passed cannot be regained.

 

The evidence on this is abundant, including:

 

First: Allah the Almighty swears by time. He said: "By the time, Indeed, mankind is in loss, Except for those who have believed and done righteous deeds and advised each other to truth and advised each other to patience." [Surah Al-Asr]. Ibn Kathir explained: "Al-Asr refers to the time during which the movements of human beings occur, whether good or evil." [Tafsir Ibn Kathir, Vol. 4/P. 548].

 

Secondly: It was narrated in a hadith that the Prophet Mohammad (peace be upon him) said: "Seize five [things] before five [others]: your youth before your old age, your health before your illness, your wealth before your poverty, your free time before your preoccupation, and your life before your death." [Reported by Al-Hakim in "Al-Mustadrak"].

 

Thirdly: Islam guides us to consider time as a blessing that should not be wasted. The Prophet Mohammad (peace be upon him) said: "Two blessings which many people squander: Good health and free time." [Reported by Al-Bukhari].

 

Fourthly: The time of Ramadan is a precious treasure.It is among the blessed times that the wise seek to capitalize on. The Prophet Mohammad (peace be upon him) said: "Verily, your Lord, Blessed and Exalted, has 'Nafahat' (breezes or special graces) during your days of life, so expose yourselves to them that perhaps you may be touched by one of them, after which you will never be miserable." [Reported by Al-Tabarani]. There is no doubt that the times of Ramadan are among these blessed graces, which Muslims should seize in what pleases and satisfies the Lord of the Worlds.

 

In order for Muslims to benefit from their time during Ramadan, I propose the following:

 

Firstly, it is essential to manage time during Ramadan and invest it in beneficial activities. This can be achieved by creating a plan in consultation with family members to organize their schedules during Ramadan. Time management experts say that the benefit of time and its investment does not come solely from believing in it unless there is a clear vision and determination to overcome obstacles. Ali ibn Abi Talib said: "You are nothing but days, so each day that passes takes away a part of you." (Stolen Times of Preachers, Muhammad Ahmed Al-Jawad, p. 23).

 

Secondly, it is important not to oversleep during the day in Ramadan. If necessary, allocate an hour during the day to gather energy. Excessive daytime sleep is incompatible with the spiritual essence of fasting. Scholars say that Allah, the Most High, specifically designated the daytime for fasting because eating during the day is customary, while sleeping at night is customary. Therefore, if one fasts at night, fasting becomes merely a matter of habit rather than an act of reverence for the Shari'ah. (The Beauties of Islam, Mohammad ibn Abd al-Rahman al-Bukhari, p. 21). Those who oversleep during the day risk losing the essence and wisdom of fasting, which includes experiencing hunger, empathizing with the poor, and purifying the soul.

 

Thirdly, it's beneficial to utilize commuting time to work or school, such as when using public transportation, for reading. This can include reading the Noble Quran, especially during Ramadan, the month of the Quran, or reading beneficial educational books. For drivers who cannot read while driving, they can listen to recordings of the Quran or beneficial lectures.

 

Fourthly, give work its due rights and demonstrate that fasting motivates productivity. Remember that Ramadan was the month of Badr, the conquest of Mecca, and the month of achievements. Therefore, sincerity in work and commitment to work hours are essential.

 

Fifthly, strive to complete the recitation of the Noble Quran during Ramadan, engage in night prayers (Tahajjud), and perform the Taraweeh prayer in congregation.

 

Sixthly, Ramadan is a month where the Muslim community demonstrates its finest attributes of mutual support. Therefore, fasting individuals should leave a social impact during this month by maintaining communication with relatives and parents, and reinforcing their bonds with them in this blessed month. Kindness and goodness towards family members are always essential, but during Ramadan, this mutual support among different segments of society should be more visible and deeply felt in hearts.

 

Seventhly, it's important to keenly listen to the lessons of scholars, especially those that deepen one's understanding of religion and clarify one's obligations and duties.

 

In conclusion, it's imperative for a discerning fasting person to devise a plan before the arrival of Ramadan that suits their circumstances. This plan should focus on making the most of Ramadan's time, as one thinker said, realizing that time is life, and Ramadan is one of the best times in a Muslim's life. It's one of the great opportunities that may not recur in a person's life. (Economic Lessons from Ramadan by Dr. Ashraf Mohammad, P.123).

 

And all perfect praise be to Allah the Lord of the Worlds.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

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Summarized Fatawaa

Is it a condition that one should offer two sacrifices for a male newborn?

It is desirable to offer two sheep for a male newborn, and one for a female newborn. Offering one sheep for the male newborn is also permissible as it observes the Prophet`s Sunnah in this regard.

What is the ruling on praying in congregation at the mosque?

Praise be to Allah, and peace and blessings be upon our Master, the Messenger of Allah.
 
Congregational prayer (Salat al-Jama‘ah) is a communal obligation (Fard Kifayah) for resident men regarding the performance of the prescribed (obligatory) prayers. For men, praying in congregation at the mosque is better than praying elsewhere, such as at home. On the authority of Abdullah bin Umar, the Messenger of Allah ﷺ said: 'Prayer in congregation is twenty-seven degrees more excellent than the prayer of a person alone' (Reported by Bukhari & Muslim). Furthermore, on the authority of Abu Hurayrah, the Messenger of Allah ﷺ said: 'Shall I not tell you that by which Allah erases sins and raises ranks?' They said, 'Of course, O Messenger of Allah.' He said: 'Performing wudu thoroughly despite difficulties, taking many steps toward the mosques, and waiting for the next prayer after the prayer; that is your Ribat (steadfastness)' (Narrated by Muslim).
 
As for a woman, her praying in congregation at home is better for her than in the mosque, according to the saying of our Master the Prophet ﷺ: 'Do not prevent your women from attending the mosques, but their homes are better for them' (Narrated by Abu Dawood). Young boys should be encouraged to attend the mosques and congregational prayers so they may become accustomed to them. And Allah the Exalted knows best.

The Jurisprudential Significance of the Ḥadīth: "Whoever says, at the conclusion of the Fajr Prayer, while crossing his legs, before speaking..."
"Whoever says, at the conclusion of the Fajr prayer, while crossing his legs, before speaking: 'Lā ilāha illā Allāh, waḥdahu lā sharīka lah, lahu al-mulku wa lahu al-ḥamdu yuḥyī wa yumītu wa huwa ʿalā kulli shayʾin qadīr' ten times — ten good deeds will be recorded for him, ten bad deeds will be erased from him, he will be raised ten levels, he will spend that day in protection from everything disliked and guarded from the devil, and no sin will be able to befall him on that day except associating partners with Allah" — does this noble ḥadīth apply to the imam, and what is meant by "extraneous speech"?

All praise is due to Allah, and peace and blessings be upon our master the Messenger of Allah ﷺ.
It is recommended for both the imam and those praying behind him to recite, immediately after the final salām, the specific remembrance reported in the sunnah to be said before turning away from one's place of prayer. The imam then leaves his praying spot, and the act of "turning" is fulfilled when the imam faces the congregation — even without physically leaving his spot — by positioning his right side toward them and his left side toward the qiblah, and this applies even while he is engaged in supplication.
Al-ʿAllāmah Ibn Qāsim al-ʿAbbādī states in his Ḥāshiyah ʿalā al-Tuḥfah (Vol.2/P.105): "It is most virtuous for the imam, once he has given the salām, to rise from his place of prayer immediately afterward." He adds that an exception must be made for the remembrances that are specifically required to be recited before he turns away. He then notes, citing Sharḥ al-ʿUbāb: "Yes, an exception to this rising immediately after the salām applies to the Fajr prayer, due to the authentic report that the Prophet ﷺ, when he prayed Fajr, would remain seated until the sun rose." He further cites, from al-Khādim, the ḥadīth concerning one who recites, at the conclusion of the Fajr prayer while still in the position of crossing his leg to rise: "Lā ilāha illā Allāh, waḥdahu lā sharīka lah..." and the rest of the well-known ḥadīth. He comments that this makes explicit that this particular remembrance is to be recited before the worshipper turns his legs to leave, and the same applies to Maghrib and ʿAṣr, as reported in those contexts as well.
What is meant by "speech" in the relevant ḥadīth is extraneous worldly speech that is not called for after the prayer and for which there is no legitimate excuse. The remembrances reported to be recited upon concluding the prayer, however, do not fall under this category of extraneous speech, since they are themselves required by the sharīʿah.
Al-ʿAllāmah ʿAlī al-Shabrāmalsī states in his Ḥāshiyah ʿalā al-Nihāyah (Vol.1/P.551): "If someone greets a person with salām while he is occupied with reciting this remembrance [i.e., 'Lā ilāha illā Allāh...'], should he return the greeting — without this causing him to forfeit the promised reward, since he is engaged in an obligatory matter — or should he delay returning the greeting until he finishes, this being a legitimate excuse for the delay?" He continues: "I say: the more likely view is the former, and the prohibition on speech is to be understood as applying to extraneous speech for which there is no legitimate excuse. Based on this, should the worshipper give precedence to this remembrance ('Lā ilāha illā Allāh...') or to reciting Sūrat al-Ikhlāṣ ('Qul huwa Allāhu aḥad')? This requires consideration, though it is not unlikely that the remembrance takes precedence, given that the Lawgiver urged hastening to it through his words 'while crossing his leg.' This is not considered ordinary speech, since it is not extraneous to what is required after the prayer."
Accordingly, it is recommended for both the imam and those praying behind him to recite this remembrance and to give it precedence over the other remembrances of the prayer, ensuring it is said before they move from their place. And Allah the Almighty knows best.

What is the Du`a (supplication) of Istikhara (guidance prayer)?

O Allah, I consult You as You are All-Knowing and I appeal to You to give me power as You are Omnipotent, I ask You for Your great favor, for You have power and I do not, and You know all of the hidden matters. O Allah! If you know that this matter (then he should mention it) is good for me in my religion, my livelihood, and for my life in the Hereafter, or he said: "for my present and future life" then make it (easy) for me. And if you know that this matter is not good for me in my religion, my livelihood and my life in the Hereafter, or he said: "for my present and future life" then keep it away from me and take me away from it and choose what is good for me wherever it is and please me with it."

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