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Welcoming Ramadan
Author : Dr. Ibrahim Ejjo
Date Added : 23-07-2025

Welcoming Ramadan

 

Allah has ordained fasting in Ramadan for Muslims, making it one of the pillars of Islam and recording its obligation in numerous verses of the Qur’an—ensuring its ruling remains eternal, just like this divine Book. Allah says {what means}: "O you who believe, fasting has been prescribed for you as it was prescribed for those before you, so that you may attain piety." [Al-Baqarah /183]. And He, the Almighty, says {what means}: "The month of Ramadan in which the Qur’an was revealed as guidance for mankind, with clear proofs of guidance and the criterion (between right and wrong). So whoever sights the month, let him fast it." [Al-Baqarah /185].

The Messenger of Allah (peace be upon him) counted fasting Ramadan as a pillar of Islam, a foundation of the religion, and one of the greatest acts of worship drawing one closer to the Lord of the Worlds. He (peace be upon him) said: "Islam is built upon five (pillars): testifying that there is no god but Allah and that Muhammad is His servant and Messenger, establishing prayer, paying zakah, performing Hajj, and fasting Ramadan." [Bukhari & Muslim].

Allah has gathered immense goodness in this month. Among its virtues is that "Whoever fasts Ramadan out of faith and seeking reward, his previous sins will be forgiven." [Bukhari & Muslim].

Thus, the sincere believer and the devout Muslim welcomes Ramadan with high determination and overwhelming joy. Ramadan holds a special place in the hearts of the righteous—it is the greatest month in goodness, the most beneficial, and the most exalted in status. It is the month of obedience and worship, the month of blessings and divine mercy—the month in which Allah revealed the Qur’an as guidance and a clear criterion for mankind.

A believer welcomes it with sincere and pure repentance, through which Allah erases sins, elevates ranks, and replaces misdeeds with good deeds: "O you who believe, turn to Allah in sincere repentance." [At-Tahrim /8]

A believer welcomes Ramadan by being steadfast in performing prayers on time and maintaining congregational prayers, for "The prayer to prayer is an expiation for what is between them." And whoever is consistent in prayer, it will be a light, salvation, and proof for them on the Day of Judgment.

A Muslim welcomes Ramadan with the resolve to fast—an act that purifies souls from sins, trains them in patience (which is half of faith), and prepares them for hardships and trials.

A believer welcomes Ramadan with the determination to recite the Qur’an, reflect upon its verses, and understand its rulings—for it is the Qur’an that reforms beliefs, rectifies morals, purifies souls, and enlightens minds. Allah says [what means]: "There has come to you from Allah a light and a clear Book." [Al-Ma’idah /15].

A Muslim welcomes Ramadan with the commitment to regularly perform Taraweeh and night prayers (Qiyam al-Layl), for it is the practice of the righteous and the path of the God-fearing. Allah says {what means}: "They used to sleep but little at night, and at dawn they would seek forgiveness." [Adh-Dhariyat /17-18]. Moreover, He says {what means}: "Their sides forsake their beds to call upon their Lord in fear and hope." [As-Sajdah /16]

The scholars of Tafsir (The exegesis or interpretation of the Quran) explain that this refers to night prayer—when the worshipper leaves their bed and family, abandoning sleep and comfort, turning to Allah in fear and hope, faith and devotion. The Prophet (peace be upon him) said: "Whoever stands (in prayer) during Ramadan out of faith and seeking reward, his previous sins will be forgiven." [Bukhari & Muslim].

Thus, every Muslim should prepare themselves to welcome this noble guest and great month.

We ask Allah to grant us the ability to fast and stand in prayer during it and to make us among those He frees from the Fire. All praise is to Allah, the Lord of the Worlds.

The published article reflects the opinion of its author

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Summarized Fatawaa

What is the ruling of Islamic Law on compensating the patient in case of medical error on the part of the treating physician?

 
All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah.
 
The foundational principle is that every mistake issued by a physician that causes harm to another due to his negligence or lack of expertise obligates him to guarantee liability and compensate the harmed party. The Sharia maxim, in this regard, states: "The direct actor is liable."
 
Ibn Qudamah (may Allah have mercy on him) says: "As for if he was skilled but his hand committed an error—such as exceeding the proper limit of incision, cutting in an incorrect site, cutting with an instrument that inflicts excessive pain, or cutting at an unsuitable time—he is liable, because it is destruction (Itlaf) whose liability does not differ between intent and mistake, thus resembling the destruction of property; and because it is a prohibited act, so he guarantees liability for its secondary effects." [Al-Mughni].
 
However, if the physician performed what was necessary in the most complete manner and took all measures of care and caution, but complications occurred that could not be avoided according to specialists, then no liability rests upon him.
 
Shaykh al-Islam Imam al-Nawawi (may Allah have mercy on him) says: "The cupper and the circumciser bear no liability if they have not been negligent, and likewise the veterinarian if he bleeds an animal and it perishes." [Rawdat al-Talibin].
 
Al-Khattabi (may Allah have mercy on him) said: "I know of no disagreement that if the practitioner transgresses and the patient perishes, he is liable. Anyone who undertakes knowledge or practice he does not know is a transgressor; so if perishing arises from his action, he is liable for the blood-money (Diyah) while capital retaliation (Qisas) is dropped from him, because he did not act independently without the patient's permission. And the physician’s offense in the view of the generality of jurists is borne by his agnates ('Aqilah*)."* [Ma'alim al-Sunan].
 
If negligence or transgression is established against the physician, it is necessary to compensate the patient or seek forgiveness from him. And Allah Almighty knows best.

What is the ruling on someone who combines two prayers as an early combination (jam‘ taqdīm), and then arrives at his place of residence during the time of the second prayer — is he obligated to repeat it?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah ﷺ.
Whoever combines Ẓuhr and ‘Aṣr while traveling — that is, before he has reached the built-up boundaries of his hometown [upon returning] — his combination (jam‘) of the two prayers remains valid, even if he arrives at his place of residence before the time for the second prayer has actually begun. This is because the combination was already validly completed with its proper conditions fulfilled, and he is not obligated to repeat the second prayer [upon arrival].
A traveler is permitted to make use of the concessions of shortening (qaṣr) and combining (jam‘) prayers once the distance of travel reaches (81 km) or more, provided that his journey is a permissible one, and that he begins shortening and combining only after actually setting out on the journey and passing beyond the built-up limits of the city in which he resides. And Allah, the Exalted, knows best.

Is it incumbent on the fiancée to obey her fiancé?

When the woman settles in her husband`s house, it is incumbent on him to provide for her and it is incumbent on her to obey him. Before that, and if the marriage contract had been concluded, then she is lawfully his wife and thus she should abide by custom in treating him, but if the marriage contract hadn`t been concluded, then she should treat him as a non-Mahram (Marriageable).

What is the ruling of Islamic Law on the prayer of zawal?

 

All praise is due to Allah, and peace and blessings be upon our master the Messenger of Allah ﷺ.
It is recommended (sunnah) to pray four rakʿāt — either with a single tasleem or as two separate sets of two rakʿāt — immediately following the sun's decline from its zenith (zawāl). This prayer is distinct from the regular Sunnah prayer of Ẓuhr (sunnat al-ẓuhr al-rātibah), as explicitly stated by the Shāfiʿī jurists.
It is mentioned in Nihāyat al-Muḥtāj: "The prayer of zawāl is offered after the sun's decline — so were one to perform it before that, it would not count. It consists of two or four rakʿāt and is distinct from the Sunnah of Ẓuhr, as is evident from the fact that it is mentioned separately after the regular Sunnah prayers, and it becomes a make-up prayer (qaḍāʾ) if a long period of time passes by customary reckoning... Al-ʿAlqamī stated: 'Scholars refer to this as the Sunnah of Zawāl, and it is distinct from the four rakʿāt that constitute the Sunnah of Ẓuhr.' Our shaykh said: Al-Ḥāfiẓ al-ʿIrāqī stated that among those who explicitly affirmed its recommendation was al-Ghazālī in al-Iḥyāʾ, in the chapter on devotional litanies, noting that there is no tasleem between them — meaning there is no break between each pair of rakʿāt."
The time of the sun's decline (zawāl) marks the very beginning of the time for the Ẓuhr prayer.
And Allah the Almighty knows best.

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