Sunday, 21 April 2019

Fasting: The Great Act of Worship : Shaykh ibn Uthaymeen

Fasting: The Great Act of Worship 

By Shaykh Muhammad ibn Saalih Al- ‘ Uthaymeen

This revised edition, produced with the permission of the author and the translator, includes some corrections to the original translation, changes to the English, the addition of the Qur’aanic text, changes to the translations of the meanings of the Qur’aan and hadeeths, changes in the system of transliteration of Arabic terms, and the addition of references and some explanatory notes.

In response to our request to publish this revised edition, Shaykh Ibn ‘Uthaymeen wrote : “ Wa- alaykum us – salaam wa rahmatullaahi wa barakaatuh. As Dr. Saleh As–Saleh  has authenticated the translation of the booklet, I have no objection for you to print it on the condition that it will not have any copyright if we want to print it again. Written by Muhammad ibn Saalih Al – Uthaymeen, dated 1/9/1418 hijri. The booklet mentioned is the booklet on fasting.”

Shaykh Muhammad ibn Saalih Al- ‘Uthaymeen.  

بسم الله الرحمن الرحيم

 All praise is due to Allaah, and may Peace and blessings be on His Messenger Muhammad.


Abu Hurayrah رضي الله عنه narrated that Allah’s Apostle صلي الله عليه وسلم said, “ When the month of Ramadhaan starts, the gates of Jannah (Paradise) are opened and the gates of Hell are closed, and satans are chained.”(1) The gates of Jannah are opened in this month because a great deat of righteous deeds are performed, and as an encouragement for those who seek Allaah’s reward. The gates of Hell are closed because few sins are committed by believers. The Satans will be chained so that they may noy have the chance they have in other months to whisper into the hearts of the believers and misguide them.

Allaah has prescribed fasting and it obligatory upon all nations. He said :

) يَا أَيُّهَا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ الصِّيَامُ كَمَا كُتِبَ عَلَى الَّذِينَ مِنْ قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ) (البقرة:183)

O you who believe ! fasting has been prescribed for you as it was prescribed for those before you, that you may become Al – Muttaqoon (the pious). [Al- Baqarah (2) : 183]

If fasting were not a great act of worship, and the reward thereof were not so great, Allah would not have Presceibed it on all nations.

Among the virtues of fasting is that it is a means for atonement of sins. It is narrated on the authority of Abu Hurayrah رضي الله عنه that the Prophet صلي الله عليه وسلم said : “ He who observes the fast of the month of Ramadhaan out of sincerity and hope for the reward from Allaah will have his past sins forgiven.”(2) That is, when fasting is observed out of belief and without resentment to it as an act of worship or doubt in its reward, Allaah will forgive the past sins of the one who observes it.

Abu Hurayrah رضي الله عنه reported the Prophet صلي الله عليه وسلم as saying : “ Allaah said: All the deeds of Adam’s children belong to them, except fasting, which belongs to me and I will reward it. Fasting is a shield (against the Hell and against the commission of sins). If one of you happens to be fasting he should avoid sexual relations with his wife, and should avoid quarrelling. Should someone fight or quarrel with him let him say, ‘ I am fasting.’ By Him in Whose hand my soul is, the smell of the month of a fasting person is better in the sight of Allaah than that of the musk.”(3) It is a shield because it safeguards the believer from vain talk and wrongdoing, and hence protects him from Hell.

Of all the good deeds, Allaah has favored fasting to be greatly rewarded by Him and distinguished it with prestige when it is observed with the pure intention to please Him alone.

Fasting is so meritorious for a believer that he will have two occasions of joy. The first is at the time of breaking his fast, when he enjoys the bounties of Allaah because he has been favored with Allaah’s mercy to observe the fast while many others have been deprived of this great blessing. He will rejoice in the second occasion when he meets his Lord and enjoys the abundant reward for having observed fasting (4). In addition to this, fasting intercedes with Allaah on behalf of the believer on the Day of Judgment.(5)


Fasting begins upon sighing the new moon. Allaah said:

) فَمَنْ شَهِدَ مِنْكُمُ الشَّهْرَ فَلْيَصُمْهُ)(البقرة: من الآية185)

 So whoever of you sights (the crescent on the first night of) the month (of Ramadhaan), he must fast that month. [Al- Baqarah (2) : 185]

However, it is not incumbent on everyone to sight the new moon. Rather, if a trustworthy Muslim testifies that he has sighted it, then everyone must observe fasting. Abu Hurayrah رضي الله عنه narrated : “ A Bedouin came to the Prophet صلي الله عليه وسلم and reported, ‘ O Prophet, I have seen the new moon of Ramadhaan.’ Thereupon the prophe صلي الله عليه وسلم asked the man, ‘Do you bear witness that “ Laa ilaaha illaaah”. ( i.e. there is no god worthy of being worshipped beside Allah) ?’ ‘ I do,’ said the bedouin. The Prophet صلي الله عليه وسلم further asked him whether he testifies that Muhammad is the Messenger of Allah. The Bedouin affirmed that, too. Thereupon, the Prophet صلي الله عليه وسلم asked Bilaal رضي الله عنه to announce to the people to begin their fast the next day.”(6)

Ibn ‘ Umar رضي الله عنه also confirmed the practice of sighting the new moon in his report : “ The People were seeking the new moon. Having sighted it myself, reported it to the prophet. صلي الله عليه وسلم He began his fast and ordered the people to begin theirs, too.”(7)

He who sights the new moon of Ramadhaan must inform those in authority in the Muslim government or community. Once the Muslim government announces the beginning of Ramadhaan upon the sighting the new moon it becomes binding on the rest of Muslims to begin their fast.(8)

It should be borne in mind, however, that astronomical calculations must be ruled out from the sharee’ah and must not be relied on for sighting the moon, as the Prophet صلي الله عليه وسلم has ruled that Muslims must begin their fast upon seeing the new moon, not upon calculating the month astronomically. It is only when it becomes hard to see the new moon due to weather conditions when Muslims may complete the month of Sha’baan, which precedes Ramadhaan, as Thirty days.(9) The lunar month is either 29 or 30 days. It has neither fewer nor more days.(10)


Fasting is obligatory on the mature sane and healthy Muslim. Those who are immature (i.e. young children) are encouraged to fast. Exempted are those who suffer terminal illness, or are too old to fast. Allah does not overburden His slaves.

Permission to abstain from fasting is granted to the travelers who do not travel for the purpose of breaking their fast. Even though it is permissible to break fast durning travel, it is praiseworthy to fast while traveling if no hardship imposed. In any case, travelers should make up the days they missed fasting in Ramadhaan once Ramadhaan is over and they are back home.

As for those whose sickness does not allow them to fast, they fall into three categories:

If it is neither hard nor harmful for them, they must observe fasting.
If it is hard, but not harmful for them, they are permitted to break their fast.
If it is harmful for them, then they must abstain from fasting.
It is stated in the Qur’aan:

) يَا أَيُّهَا الَّذِينَ آمَنُوا لا تَأْكُلُوا أَمْوَالَكُمْ بَيْنَكُمْ بِالْبَاطِلِ إِلَّا أَنْ تَكُونَ تِجَارَةً عَنْ تَرَاضٍ مِنْكُمْ وَلا تَقْتُلُوا أَنْفُسَكُمْ إِنَّ اللَّهَ كَانَ بِكُمْ رَحِيماً) (النساء:29)

) وَلا تُلْقُوا بِأَيْدِيكُمْ إِلَى التَّهْلُكَةِ)(البقرة: من الآية195)

Do not kill yourselves. [An- Nisaa’ (4) : 29] – Baqarah (2) : 195]

The prophet صلي الله عليه وسلم was reported to have said, “ There is (to be) no harm or reciprocating harm.”(13)

The days that are missed in Ramadhaan must be made up once Ramadhaan is over.

During the monthly period or period of post-natal bleeding, women are to abstain from fasting,(14) but must make up the days they missed after the fasting month is over. The Pregnant or breastfeeding woman whose health or the health of the suckling baby might be affected by fasting should break her fast and make up the missed days after Ramadhaan.

It is also recommended for those who engage in combat in the way of Allah to break their fast. The Prophet صلي الله عليه وسلم told his companions in one of the battles, “ You are going to meet your enemy in the morning, abstaining from fasting is better for your strength, so break your fast.” (15)


Fasting is a great act of worship the Muslim performs by turning away from his own desires in order to please his Lord, hoping for His reward. Common sense dictates that one would not give up desired things except for the sake of more desirable ones, in this case the pleasure of Allah, which is the most sought after desire.

It is also a means if achieving piety and righteousness. The Prophet صلي الله عليه وسلم said, “ He who does not give up forged speech and evil actions, Allah needs not his refraining from eating or drinking.”(16) In other words, Allah does not accept his fast.

The heart, through fasting, is inclined to maintain its tenderness since the desires are not sought, but rather shunned, and thus the heart tends to be more receptive to the words of Allah.

The rich person will, through fasting, be more appreciative of Allaah’s graces and bounties. He also will suffer the deprivation the poor and needy experience under normal circumstances. Thus he will be motivated to help them. Fasting helps depress pride or egoism and maintains humbleness. Moreover, fasting has health advantages by means of decreasing the intake of food and relaxing the digestive system. Great is the wisdom of Allah, and great are His Graces !


Performing the other acts of worship and duties is most important, and salaah is of particular importance, as without it no other act of worship is accepted by Allah.(17) Praying in congregation is a great aspect in our religion. Everyone should attend.(18) Its reward is twenty seven times greater than that which is performed individually.(19) At one time the prophet صلي الله عليه وسلم was about to burn the houses on those who did not attend the congregational prayers.(20)

Refraining from bad behavior such as lying, cheating, music, smoking, backbiting and slandering others to create animosity among them. The Prophet صلي الله عليه وسلم said, “ No slanderer shall enter paradise.”(21) The prophet صلي الله عليه وسلم said, “ There will exist in ummah those who will deem unlawful things lawful (such as) fornication, silk for men, intoxicating beverages and musical instruments.”(22) my


* Taking the meal of suhoor. The prophet صلي الله عليه وسلم said: “ Take (the meal of) suhoor because there is blessing in it.”(23) He also said: “ The difference between our fasting and that of the people of the book is taking the meal of suhoor.”(24) Even taking a cup of water in lieu of a meal for suhoor has blessing in it, too.

Breaking the fast as soon as the sun sets.(25)
Making du’aa upon breaking fast.(26)
Reciting as much Qur’aan as possible during the monthe of Ramadhaan.

Sexual intercourse in the daytime. The willful violation of the fast by this practice requires the fast of sixty consecutive days in order to make up for the day in which the intercourse took place.(27)
Whllful ejaculation by means of kissing or caressing, etc. Wet dreams and unintentional ejaculation do not break the fast.
Eating, drinking, smoking or taking any food substitutes, such as receiving blood, glucose, or I. V. substances while observing the fast.
Willful, not unintentional, vomiting.
Menstrual bleeding.(28)
Days in which the above practices 2 through 5 took place are to be made up a day for a day once Ramadhaan is over.

On the other hand, the application of kuhl ( surmah), eye, ear or nose drops do not break the fast; they are neither food nor a substitute thereof. Wearing perfumes, using the siwaak or toothbrush without toothpaste do not break fast since it has been reported that the Prophet صلي الله عليه وسلم used to do so.(29)


Allah has made five daily prayers obligatory on the Muslims, which He, due to His Grace, made the reward thereof fifty-fold.(30) He also encourages the believers to perform supererogatory of naft prayers. Among these is the night prayer which falls between midnight and dawn. Allah praised those who engage themselves in prayer at night:

) تَتَجَافَى جُنُوبُهُمْ عَنِ الْمَضَاجِعِ يَدْعُونَ رَبَّهُمْ خَوْفاً وَطَمَعاً)(السجدة: من الآية16)

Their sides forsake their beds to invoke their Lord in fear and hope …. [As- Sajdah (32):16]

The prophet صلي الله عليه وسلم said : “ The best prayer next to obligatory is the night prayer.”(31) In another tradition he said : “O people ! Spread the (Islamic) greeting (i.e. by saying ‘ assalaamu alaykum”), give the food (to those who need it), connect your relatives (by visitation) and pray at night while the others are asleep, and you shall enter Jannah peacefully.”(32) Of the night prayer is Witr, the minimum of which is one rak’ah and maximum of which is eleven rak’ahs.(33)

Performing night prayer in Ramadhaan is far more superior to the performing in any other month by virtue of its recommendation by the prophet, صلي الله عليه وسلم who said, “Whoever prayed at night in it ( i. e. Ramadhaan) out of sincere faith and hoping for a reward from Allah, then all his previous sins will be forgiven.”(34)

Taraaweeh prayer is considered the night prayer in Ramadhaan, and, therefore, one should take good care the observe it, To pray taraaweeh in jamaa’ah (congregation) is a sunnah initiated by our beloved prophet صلي الله عليه وسلم and revived by the second Rightly-Guided Khaleefah, Umar رضي الله عنه (35) Though there has been a difference if opinion among the scholars in the past as to how many rak’ahs taraaweeh should be, all of them unanimously agreed that the best is to apply the sunnah of performing it with eleven rakahs only. The prophet صلي الله عليه وسلم did not pray more than eleven rak’ahs in Ramadhaan or any other month. ‘ Aa’ishah, the wife of the prophet صلي الله عليه وسلم said, “ The prophet never prayed more than eleven rak’ahs at night in Ramadhaan or in any other month.(36)

The full reward of taraaweeh is obtained only when it is performed in jamaa’ah. The person who performs it in jamaa’ah will be considered, according to authentic tradition, as if he spent the rest of that night praying.”(37)


There are two types of Qur’aan recitation :

1. Practical recitation, which means reading with belief in and application of the orders of Allah and refraining from the unlawful things.

2. Word recitation.

There are many hadeeths in which emphasis is laid on the great reward for those who recite the Qur’aan. The prophet صلي الله عليه وسلم said, “ The best of you is he who learns the Qur’aan and teaches it.”(38) He also said : “ The one who excels in reciting the Qur’aan will be in the company of the honored angels.”(39) And, “ The example of the believer who reads the Qur’aan is like that of the utrujah (a citrus fruit) which has a beautiful fragrance and a beautiful taste. While the example of the believer who does not read the Qur’aan is like that of the date fruit : It has sweet taste, but has no fragrance.”(40) He also said : “ He who recites One letter of the Book of Allaah, will be rewarded for it, and the reward will be multiplied in folds.”(41)

There are certain soorahs of the Qur’aan that have more reward for their recitation. The prophet صلي الله عليه وسلم verified that Satan does not enter the house wherein Soorat Al- Baqarah(42) is recited. When one recites Ayaatul-Kursi(43) at the night, as the prophet صلي الله عليه وسلم informed us, he shall be protected by Allah, and Satan shall not come near him till he wakes up in the morning.(44) The same results may be achieded by the recitation of the last two verses of Soorat Al- Baqarah,(45) as well as the last three soorahs of the Qur’aan.(46)

Our pious predecessors used to busy themselves extensively in reciting the Qur’aan during the month of Ramadhaan. It was customary for them not to go beyond ten verses before they learned the rulings and the knowledge those ten verses contained.


The Qur’aan which we recete contains the actual words of Allah revealed to Muhammad صلي الله عليه وسلم . Therfore, we should observe the following when recition it :

1. Seek refuge in Allah before reading it (viz. أعوذ بالله من الشيطان الرجيم

“ A’oothu billaahi minash – shaytaanir-rajeem)”

2, Have the intention that the recitation thereof is purely to seek the pleasure of Allah alone.

3. Recite with an alert heart that you may comprehend its contents, imagining while reciting it that Allah is speaking to you though the Qur’aan.

4. Make sure you are clean before touching the Qur’aan. Do not read it when you are in the state of impurity.(47)

5. Do not read the Qur’aan in lavatories or similar places.

6. Read it slowly with pleasant sound and rhythm.

7. Prostrate wherever a verse requires prostration.


It has been reported that the Prophet صلي الله عليه وسلم used to put extra effort in his devotion in the last ten days of Ramadhaan.(48) He used to awaken his family in the night that they may not lose the benefit of those bledded nights.(49) It is also reported that he used to make ‘ ittikaaf by spending the last ten days in the masjid.(50)

Laylat al Qadr means the night of honor and decree. It is sometimes erroneously into the night of power. The Prophet صلي الله عليه وسلم recommended to be sought in the last ten days of Ramadhaan. This night is valued to be better than a thousand months spent in devotion to Allah. One of the privileges of this night is that the Qur’aan was revealed in it. In it too, the angels descend to earth with blessings, goodness and mercy (51) . It is a peaceful night in which many are saved from the Hell. Forgiveness of past sins is granted to those who spend it busying themselves in prayer and the remembrance of Allah. (52) The prophet صلي الله عليه وسلم said, “Seek it in the odd nights of the last third of Ramadan.(53)


1. Saheeh Al- Bukhaari (Arabic/English), vol. 3, # 123, and Saheeh Muslim (English trans.) # 2361 & 2362. one wording of Muslim is “ the gates of mercy are opened.”

 2. Saheeh Al- Bukhaari (Arabic/English), vol. 3, # 125.

3. Saheeh Al – Bukhaari (Arabic/ English), vol.3, # 118 and #128, and Saheeh Muslim (English trans) # 2567.

4. Saheeh Al Bukhaari (Arabic/English), vol. 3, # 128, and Saheeh Muslim (English trans). # 2567.

5. The Porphet صلي الله عليه وسلم said, “ Fasting and the Qur’aan intercede for the servant on the Day of Resurrection. Fasting will say : O my Lord ! I prevented him from food and desires, so accept my intercession for him ; and the Qur’aan will say : I prevented him from sleep at night, so accept my intercession for him. So their intercession will be accepted.” Reported by Ahmad, Al Haakim, Abu Nu’aym and others from ‘ Abdullaah ibn ‘ Amr. Its chain of narrators is hasan. [Fasting in Ramadaan by Shaykhs saleem Al- Hilaalee and ‘ Alee Hasan ‘ Alee ‘ Abdul – Hameed, p. 5]

6. Sunan Abee Daawud (English trans), # 2333 and # 2334. It is weak according to Al- Albanni.

7. Sunan Abee Daawud (English trans), # 2335. Its chain of narration is saheeh.

8. “Some scholars take into account the divisions amongst the Muslim countries related to the beginning and end of fasting. They advise that in the absence of one Khilaafah governing all Muslims, It is incumbent upon Muslims to follow their repective coutries as to when to fast and when to break the fast. This minimizes the divisions occurring within the same country where people fast according to different rulings.” (See Shaykh Al – ‘ Uthaymeen’s Ash- Sharh Al- Mummti” ‘ alaa zaadil- Mustaqni,” vol.6, p. 322 and Shaykh Al – Albaani’s Itmaa’tul- Minnah fee at- Ta’leeq ‘ alaa fiqhis-sunnah, p. 398). According to Shaykhul- Islaam Ibn Taymiyyah, “ The criteria upon which fasting becomes bound upon Muslims is that the informantion regarding the moon sighting reaches them in a reasonable amount of time to be able to act upon it.”

( Jaami lilikhtiaaraat Al- Fiqhiyah li-Shaykhul – Islaam Ibn Taymeeyah by Dr. Ahmad Mawaafi [ Dammam, Saudi Arabia: Daar Ibn Jawzi, 1413/1993], pp. 438-444.) And Allah knows best.

9. Saheeh Al- Bakhaari (Arabic/English), vol. 3, # 130,133, and Saheeh Muslim (English trans.), # 2363-2381. It should also be noted that it is not permissible to fast a day or two before Ramadhaan thinking that it might be Ramakhaan. Abu Hurayrah رضي الله عنه reported that the prophet صلي الله عليه وسلم said, “ None of you should pre-empt Ramadhaan by fasting a day or two before it, except for a man fasting his usual fast, then let him fast that day.” ( Saheeh Al- Bukhaari (Arabic/English), vol. 3, # 138)

10. Saheeh Al- Bukhaari (Arabic/ English), vol. 3, # 132, 134-135, and 137, and Saheeh Muslim (English trans) # 2384-2390.

11. Saheeh Al- Bukhaari (Arabic/English, vol. 3. # 181.

12. The Prophet # was asked about fasting on a journey and he said , “ Fast if you wish and break it if you wish “ . Saleh Al – Bukhaari (Arabic / English ) Vol . 3 # 164 and Saheeh Muslim ( English Tans. ) # 2487 ] Ibn Abbas رضي الله عنه said , “ Do not condemn one who obsees fast’ or one who does not observe it (in a journey ), for the messenger of Allah # observed it (in a journey), for the messenger of Allah # Observed fast in a journey or he did not observe it (too). [ Saheeh Muslinm (English Trans.) # 2471 ]

13. Ahmad, ibn Maajah; Saheeh [ Saheeh Al- Jaami. As sagheer, # 7517]

14. Saheeh Al- Bukhaari (Arabic/English), vol, 3. # 172. for more information on this subject, refer to The Natural Blood of Women by Shaykh ibn ‘Uthaymeen, translated by Dr. Saleh As- Saleh [ Buraidah , Saudi Arabia ; Dar Al- Bukhari, 1994]

15. Saheeh Muslim (English trans), # 2486

16. Saheeh Muslim (English trans), # 2486. In a fatwah (religious ruling), the Shaykh further explained that the fasting of a person who engages in forbidden speech is not invalidated, but its reward is diminished. The gravity of his sin may be such that it outstrips any reward for his fasting. [ Fataawa As – Siyaam ( Riyadh : Maktabt Al- Furqaan, n.d.)]

17. This is based upon the ruling of one group of scholars that whoever abandons the salaah is a kaafir, and thus, none of his deeds are accepted. The basis for this ruling is several hadeeths in which the prophet صلي الله عليه وسلم indicated that abandoning the prayer is disbelief, such as, “ Between a man and shirk and kufr is only the abandonment of the salaah.” [ Muslim and Ahmad; Saheeh Al Jaami As sagheer, # 2848] Another group of scholars divides those who do not pray into categories, judging them according to their intention. An excellent discussion of the two opinions can be found in the book on the issue of Takfeer by Shaikh Ahmad Fareed [ Suffolk , U. K : Jam’iat Ihyaa’ Minhaaj Al- Sunnah, 1997]

18. Saheeh Al – Bukhaari (Arabic/English), vol.3, # 127. This statement is directed to men. As for the woman, the best place for her to pray is in her home. The prophet صلي الله عليه وسلم said, “ Do not prevent your women (from going to) the masjids, but their houses are better for them.” [Ahmad, Abu Daawud, Al- Haakim saheeh. Saheeh al- Jaami As- Sagheer, # 7458]

19. Saheeh Al- Bukhaari (Arabic/ English), vol, 1. # 618, and Saheeh Muslim (English trans), # 1365

20. This was because of the gravity of their sin. Saheeh Al – Bukhaari (Arabic/ English), vol. 1, # 617. and Saheeh Muslim (English trans), # 1369.

21. Saheeh Al- Bukhaari (Arabic/English, vol, 8, # 82, and Saheeh Muslim (English trans), # 189 Also refer to The Bad Consequences of the Tongue by Shaykh Ahamad Zamzami ( Suffolk , U.K: Jam’iat Ihyaa’ Minhaaj al- Sunnah, 1995) and Gossip and its Adverse Effect on the Muslim Community by Husayn Al- Awayishah [ Bvirut: Ibn Hazm Publishing House, 1997]

22. Saheeh Al- Bukhaari (Arabic/ English), vol. 7, # 494 (B).

23. Saheeh Al- Bukhaari (Arabic/ English), vol, 3, # 146 , and saheeh Muslim (English trans.), #2412. The blessing in it is form obeying the prophet’s orders and following his example, as well as the physical blessing, which is nutrition for the body in order to have the strength to fast. [See Fataawa As- Siyaam, P 40]

24. Saheeh Muslim (English trans.) # 2413.

25. Saheeh al- Bukhaari (Arabic/ English), vol . 3,#178. and Saheeh Muslim (English trans), #1491.

26. Sunan Abee Daawud (English trans). #2350. Also reported by Al- Bayhaqi, Al- Haakim and others, and Daraqutni declared its isnaad (Chain of narrators) to be hasan (acceptable).

27. Saheeh Al- Bukhaari (Arabic/English), vol, 3, #157, and Saheeh Muslim (English trans), # 2457.

28. Saheeh Al- Bukhaari (Arabic/English), vol. 3, #172. This is regardiless of what time of day menses begins. This rule also applies to post-natal bleeding.

29. The prophet صلي الله عليه وسلم said “ The stwaak is a means of cleansing the month and pleasing the Lord.” [ Saheeh al- Jaami, As- Sagheer # 3695]

30. Saheeh Al- Bukhaari (Arabic/English), vol. 1, # 345.

31. Saheeh Muslim (English trans), # 2611-2612; See Saheeh Al- Jaami As- Sagheer #1116.

32. Reported by Ahmed, At- Tirmithi, Ibn Maajah and Al- Haakim, saheeh [ Saheeh Al- jaami, #7865].

33. Saheeh Muslim (English trans), # 1641.

34. Saheeh Al- Bukhaari (Arabic/English), vol. 3, # 226, and Saheeh Muslim (English trans), # 1662.

35. Saheeh Al- Bukhaari (Arabic/English), vol, 3.# 227-229. See also Saheeh Muslim (English trans), # 1667.

36. Saheeh Al- Bukhari (Arabic/English), vol. 2, # 248 & vol. 3, #330, and Saheeh Muslim (English trans), # 1607.

37. This is part of a lengthy hadeeth recorded by At- Tirmithi.

38. Saheeh Al- Bukhaari (Arabic/English), vol. 6, # 545 & 579.

39. Saheeh Muslim (English trans), # 1745.

40. Saheeh Al- Bukhaari (Arabic/English), vol. 6, # 538, and Saheeh Muslim (English trans), # 1743.

41. At- Tirmithi and Al- Haakim, saheeh [ Saheeh Al- Jaami As- Sagheer, 6469]

42. Saheeh Muslim (English trans) # 1707.

43. The 255 th ayah of Soorat Al- Baqaraj (2).

44. Saheeh Al- Bakhaari (Arabic/English), vol. 6, #530.

45. The first edtion of this booklet said “ the last ten ayahs,” but Shaykh Ibn ‘Uthaymeen confirmed that this was an error. The prophet صلي الله عليه وسلم said, “Whoever recited the last two verses of soorat Al- Baqarah at night, that will be sufficient for him.” [ Saheeh Al- Bukhaari (Arabic/English), vol. 6, # 530.]

46. Saheeh Al- Bukhaari (Arabic/English), vol, 6, #536-A.

47. i. e. if you need to make gust.

48. Saheeh Al- Bukhaari ( Arabic / English ), vol. 3 # 241 and Saheeh Muslim ( English Trans).# 2643-2644.

49. Saheeh Al- Bukhaari ( Arabic / English ), col.3, #241 and Saheeh Muslim ( English Trans) # 2643.

50. Saheeh Al- Bukhaari ( Arabic / English ), col.3, #241 and Saheeh Muslim ( English Trans)# 2636

51. Soorat Al- Qadar (97).

52. Saheeh Al- Bukhaari (Arabic/ English ), vol 1 # 34 & vol.3 # 231 and Saheeh Muslim (English trans.) # 1665.

53. Saheeh Al Bukhaari ( Arabic/ English ), Vol.3 # 234; See also vol.3, # 233-240.


[This article has been translated into Spanish language, click here to have a look]

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Saturday, 13 April 2019

Praying for the Tawbah of the Sinner

Praying for the Tawbah of the Sinner

It is reported that ʿAbdullāh b. Masʿūd – Allāh be pleased with him – said:

If you see a man amongst you having committed a sin, do not supplicate Allāh against him and do not revile him; instead, pray to Allāh to cure him and accept his repentance, for when we used to see a man die upon something good, we would have hope for him, and when we used to see a man die upon wrongdoing, we would fear for him.

Ibn Abī Al-Dunyā, Kitāb Al-Tawbah article 112.

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Wednesday, 10 April 2019



Be careful from trusting anyone, especially an enemy that you have previously harmed for he might use his friendliness as a net to capture you.

Book: Captured Thoughts
By Imām ibn al-Jawzī رحمه الله
Translated and Published by
Dār as-Sunnah Publishers
P. 715

[To read this in Spanish click here]

Tuesday, 9 April 2019

Don't Joke Around With Fools

Don't Joke Around With Fools

Sa'īd Ibn Al-Ās said:

❝Be moderate in your joking. For excessiveness in it removes one's dignity and emboldens the foolish against you.❞

[To read this text in Spanish click here]

[Muhādarāt Al-Udabā' Wa Muhāwarāt Ash-Shu'arā' Wal-Bulaghā', (1/346)]

Translated By Raha Batts

Sunday, 7 April 2019

Hadith: Someone who eats with his servant

Hadith: Someone who eats with his servant

حَدَّثَنَا عَبْدُ الْعَزِيزِ بْنُ عَبْدِ اللهِ، عَنْ عَبْدِ الْعَزِيزِ بْنِ مُحَمَّدٍ، عَنْ مُحَمَّدِ بْنِ عَمْرٍو، عَنْ أَبِي سَلَمَةَ، عَنْ أَبِي هُرَيْرَةَ قَالَ‏:‏ قَالَ رَسُولُ اللهِ صلى الله عليه وسلم‏:‏ مَا اسْتَكْبَرَ مَنْ أَكَلَ مَعَهُ خَادِمُهُ، وَرَكِبَ الْحِمَارُ بِالأَسْوَاقِ، وَاعْتَقَلَ الشَّاةَ فَحَلَبَهَا‏.‏
حكم     :
  حـسـن   (الألباني)

Abu Hurayra reported that the Messenger of Allah, may Allah bless him and grant him peace, said, "Someone who eats with his servant, rides a donkey in the markets, and ties up his sheep and milks it is not proud."

Grade : Hasan (Al-Albani)
Reference  : Al-Adab Al-Mufrad 550
In-book reference  : Book 30, Hadith 13
English translation  : Book 30, Hadith 550

Abu Hurayra reported that the Messenger of Allah, may Allah bless him and grant him peace, said, "Someone who eats with his servant, rides a donkey in the markets, and ties up his sheep and milks it is not proud."

Grade : Hasan (Al-Albani)

Reference  : Al-Adab Al-Mufrad 550

In-book reference  : Book 30, Hadith 13

English translation  : Book 30, Hadith 550

Benefit: Shaʿbān Is the Month of the Reciters

Benefit: Shaʿbān Is the Month of the Reciters

Shaykh ʿAbd al-Razzāq al-ʿAbbād (حفظه الله) 

“Make a habit of reciting the Qurʾān and pondering upon it in Shaʿbān, for the soul is upon that which it has contracted habitually. The salaf used to say when the month of Shaʿbān entered: ‘This is the month of the reciters.’”

Translated by: Musa Shaleem Mohammed
[To read this in Spanish, click here]

Saturday, 6 April 2019

One of The Cures for Envy

One of The Cures for Envy 

[By Shaikh Saaleh al-Fawzaan (may Allaah preserve him)]

Supplicate for your brother to be blessed. Supplicate for him to be blessed instead of wishing that the blessing he is given should cease to exist. Supplicate for him that the blessing he is given should remain and that Allaah blesses him with it. This [supplication of yours for your brother] will not harm you, rather it something through which Allaah will benefit you. Envy is cured with the likes of these deeds.

Also that which will cure the disease of envy is that you seek after provision and employ the means of earning a livelihood. As for sitting (about idly) and being lazy, whilst envying those who earn through seeking after provision – envying them for that which Allaah has bestowed on them of His bounties- then you are to be blamed. You are the one who has fallen short; you are the one who has abandoned the means to earning a livelihood and the one with a self inflicted laziness; therefore you should blame yourself, let alone envy people for what Allaah has given them of His bounties.

Envy can lead to disbelief just as it led Iblees to disbelief; it can lead to committing murder just as it led Haabil to murder his brother Qaabil. Allaah narrated this story to us in order that we may ponder upon it; take warning from it and be warned against envy.

Envy can lead a person to oppose Allaah [Glorified and Exalted Be He]- opposing His Divine Will and Decree – that Allaah is not All-Wise,  Fully-Aware and All-Knowing because he gave someone who is not worthy to be given or punishes someone who is not worthy to be punished. This (belief) is tantamount to disbelief in Allaah’s Divine Will and Decree. Envy is a harmful disease, so seek Allaah’s Refuge against envy. In a hadeeth transmitted by Imaam Ahmad and Imaam Tirmidhee, it is stated: “Envy consumes good deeds just as fire burns wood’’. Therefore, be warned lest your rewards and righteous deeds are consumed due to envy. Seek Allaah’s Refuge against envy and ask Allaah to give you from His bounties; love good for your brothers and supplicate for them to be blessed. All the bounty is in the Hand of Allah; He grants to whom He wills. And Allah is All-Sufficient for His creatures’ needs, the All-Knower. Therefore, do not oppose Allaah and thus your deeds are nullified whilst you are unaware of that. [Paraphrased: Listen to audio here:

Taken from

Friday, 5 April 2019

One of The Basis of Mutual Rivalry and Envy In The Dunyaa: [O Brothers and Sisters! Let’s Do Whatever We Can to Flee From This Calamity]

One of The Basis of Mutual Rivalry and Envy In 

The Dunyaa: [O Brothers and Sisters! Let’s Do 

Whatever We Can to Flee From This Calamity]

Imaam Ibn Qudaamah [rahimahullaah] said:

In most cases envy occurs between contemporaries, peers, brothers and cousins, because of the conflicting goals [or aims] of everyone which lead to discord and enmity. And due to this, you will find a scholar envying another scholar, but he will not envy a worshipper; a worshipper envying another worshipper, but he will not envy a scholar; a trader envying another trader and a cobbler envying another cobbler etc… because they have conflicting goals [or aims]. The basis of this affair is due to love of the worldly things, for indeed the worldly things are restricted for those who compete for it; but as for the afterlife, there is no restriction within it, for indeed the one who loves knowledge and awareness of Allaah, knowledge and awareness regarding Allaah’s angels, Allaah’s Prophets and Allaah’s Mighty Dominion over the heavens and the earth, he will not envy others after being acquainted with these affairs, because they [i.e. those who are acquainted with these affairs] are not restricted by one another; rather one particular individual scholar is known by thousands of scholars and they rejoice due to the understanding he has.

This is why there is no envy between the scholars of the religion, because their aim is to acquire knowledge and awareness of Allaah [Glorified be He and free is He from all imperfection], which is a vast affair. Their [i.e. the upright scholars] goal is to acquire a high status in the sight of Allaah and that which Allaah has kept in the afterlife is unlimited, because Allaah’s loftiest blessing is the pleasure of meeting Him, which can neither be prevented nor restricted, nor can some competitors in the affair make it restricted for others; rather harmony increases as the competitors increase; but if wealth and status becomes the goal the scholars, they will envy one another.

The difference between knowledge and wealth is that wealth does not remain in the hands of one person; but as for knowledge, it settles in the heart of a scholar and in the heart of the one taught by the scholar, whilst still remaining in the heart of the scholar. Therefore, whoever contemplates on the Greatness of Allaah and His Mighty Dominion [i.e. by pondering upon what Allaah has created and the revelation He has sent down], it will become the greatest pleasure for him than every other blessing, because neither can he be prevented nor restricted in that. And he will not harbour any envy in his heart towards anyone, because if others were acquainted with what he is acquainted with, it will still not reduce his pleasure in the affair.

You do not find people overcrowding to view the beauty of the sky because it is vast and unrestricted; therefore, if you are merciful to yourself, then it is obligated on you to seek after a bliss in whose path there is no obstruction and a pleasure that will not cease [i.e. the competition for this worldly life is restricted for its competitors and will come to an end, whereas the afterlife is unrestricted]. And this cannot be found in this worldly life, except by acquainting oneself with knowledge and awareness of Allaah and the amazing nature of His Dominion [over everything].

However, if you do not yearn to acquaint yourself with knowledge and awareness of Allaah and your desire is weak, then neither will you find it nor its pleasure. Therefore, you’re not man enough, because this affair is that of men, for indeed yearning for something occurs after experiencing [or tasting] it. The one who has not tasted will not know, the one who does know will not yearn, the one who does not yearn will not seek, the one who does not seek will not find [anything], and the one who does not find [anything] will be amongst those who are deprived.

Know that envy is a great disease of the hearts and the diseases of the hearts are not cured except with knowledge and action. The beneficial knowledge for curing envy is to know that in reality envy is harmful to your Religious and worldly affairs, and the envied one is neither harmed in his Religious nor worldly affairs; rather he is benefited by it. Blessings do not cease from the person you envy.

And even if you were not a believer in the resurrection, this would still have necessitated a realisation–if you are sensible–to be mindful of envy due to the pain it brings to the heart as well as [having] no benefit; then how about when you know of its punishment in the afterlife.

And the clarification of our statement: Indeed the envied one is neither harmed in his Religious nor worldly affairs, rather he is benefited by it in his Religious and worldly affairs: That is because the blessings Allaah has decreed for him will continue until the end of his lifespan and there is no harm upon him in the hereafter [due to being envied] because he has not committed any sin in that; rather he is benefited by it because he is someone receiving oppression from you, especially if the envy comes out through speech and action.

As for the benefit in the worldly life [i.e. the benefits of being envied], it is because the most important aim of the creation is [to witness] the grief of an enemy and there is no punishment greater than the [blameworthy] envy you find in yourself. If you contemplate on what we have mentioned, you will know that you are indeed an enemy to yourself– a friend of your enemy [within yourself].  Your likeness is nothing other than that of a person who threw a stone at his enemy to kill him, but he could not harm him and the stone bounced back on his right eye and plucked it out. So his anger increased and he -again- threw a stone harder than the first one, but it bounced back on his other eye and plucked it out. So his rage increased and he threw a third stone, but it bounced back on his head and broke it, whilst his enemy is safe and laughing at him. This is a knowledge base cure [for envy]. If a person reflects upon this, the inferno of envy will be extinguished from his heart.

As for beneficial action [to help cure envy], then it is to make binding upon oneself to destroy what envy commands one to do. If it arouses him towards hatred and defamation of the one who is envied, he should make it binding upon himself to praise and extol him. If it makes him arrogant, he should make it binding upon himself to be humble towards him [i.e. the one envied]; and if it makes him block favours from reaching him, he should make it binding upon himself to increase in giving him favours. And there were a group of the Salaf who whenever it reached them that a person backbit them, they would give him [i.e. the back bitter] a gift. These are very beneficial remedies for envy.

[To read this text in Spanish click here]

[An Excerpt from ‘Mukhtasar Minhaajil Qaasideen’ page: 199-201. slightly paraphrased]

 Taken from:

Thursday, 4 April 2019

Benefit: Allāh The Legislator Is Most Wise

Benefit: Allāh The Legislator Is Most Wise

Addressing women, Shaykh ʿAbd al-Razzāq ibn ʿAbd al-Muḥsin al-Badr said: “Women related laws—such as wearing the ḥijāb, observing modesty, avoiding free mixing, and staying indoors—were only legislated to protect women from harm and to preserve their status and honour.”

Source: Mawʾidhah al-Nisāʾ, pg. 11.

Translated by: Musa Shaleem Mohammed
[To read this in Spanish click here]

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Wednesday, 3 April 2019

An-Nawawi and Al-Albani: on seeking forgiveness for the deceased non-Muslims

An-Nawawi and Al-Albani: on seeking 

forgiveness for the deceased non-Muslims

‘Alī Ibn Abī Tālib (رضي الله عنه) said: I heard a man seeking forgiveness for his polytheist parents. So I said: “You seek forgiveness for your parents and they are polytheists?!” The man said: “Did not Ibrāhīm (عليه السلام) seek forgiveness for his father, and he was a polytheist?” So I informed the Prophet ( صلى الله عليه وسلم) of that, and the following verse was revealed:

[] مَا كَانَ لِلنَّبِيِّ وَالَّذِينَ آمَنُوا أَن يَسْتَغْفِرُوا لِلْمُشْرِكِينَ وَلَوْ كَانُوا أُولِي قُرْبَىٰ مِن بَعْدِ مَا تَبَيَّنَ لَهُمْ أَنَّهُمْ أَصْحَابُ الْجَحِيمِ [] [] وَمَا كَانَ اسْتِغْفَارُ إِبْرَاهِيمَ لِأَبِيهِ إِلَّا عَن مَّوْعِدَةٍ وَعَدَهَا إِيَّاهُ فَلَمَّا تَبَيَّنَ لَهُ أَنَّهُ عَدُوٌّ لِّلَّهِ تَبَرَّأَ مِنْهُ ۚ إِنَّ إِبْرَاهِيمَ لَأَوَّاهٌ حَلِيمٌ []

“It is not correct for the Prophet and those who believe to ask Allah’s forgiveness for the polytheists even if they be close kin, after it has become clear to them that they are the dwellers of the Fire [because they died in a state of disbelief]. And the request of forgiveness of Ibrahim for his father was only because of a promise he had made to him. But when it became apparent to Ibrahim that his father was an enemy to Allah, he disassociated himself from him. Indeed Ibrahim was compassionate and patient.” (At-Tawbah 113-114) Reported An-Nasā’ee 1/286; At-Tirmidhee 4/120 and he declared it hasan; Ahmad 771, 1085, Al-Hākim 2/335 who declared it saheeh, and Dhahabee agreed.

Al-Albānī (رحمه الله ) said: “The forgiveness referred to here is that which Allah has mentioned at the end of Sūrah Ibrāhīm (14:41) wherein Ibrahim (عليه السلام) said:

[] رَبَّنَا اغْفِرْ لِي وَلِوَالِدَيَّ وَلِلْمُؤْمِنِينَ يَوْمَ يَقُومُ الْحِسَابُ []
“Our Lord, forgive me and my parents and the believers the Day the account is established.”

Ibn Abī Hātim reported with an authentic chain of narration as Suyootee stated in Al-Fatāwā (2/419) from Ibn ‘Abbās (رضي الله عنهما) who said: “Ibrāhīm did not cease seeking forgiveness for his father until he died – and when his father died, it was made clear to him that he was an enemy of Allah, so he did not seek forgiveness for him.” (Ahkāmul-Janā’iz, p. 124)

An-Nawawī (رحمه الله ) said:

“The funeral prayer over the unbeliever; and supplicating for his forgiveness is forbidden by the text of Qur’ān and by consensus (ijmā’).” (Al-Majmū’ 5/144, 258)

Al-Albānī (رحمه الله ) stated:

“I say: from this you come to know the error of some of the Muslims today who invoke the mercy of Allah and His pleasure upon some of the non-Muslims. And this is something being done plentifully by some [Muslim] journalists. Indeed I have heard that one of the heads of the Arabs who is well known for religiosity invoked the mercy of Allah upon Stalin the communist [1]; both himself and his ideology is the from the severest, most vehement enemies of Islam! And that was a speech delivered in a radio broadcast by this leader upon the occasion of the death of Stalin. And it is not surprising that this ruling is unknown to the likes of this person. However, what is surprising is that some of the Islamic callers have also fallen into this, wherein one of them said in a treatise, “May Allah have mercy upon the [deceased] Bernard Shaw…” [2] And some trustworthy narrators mentioned to me that one of the sheikhs would pray the funeral prayer over those who died from the esoteric (Bātinee) sect of Isma’īlees whilst he himself believes that they are non-Muslims, due to the fact that they don’t believe in the Prayer (Salāh) or the Hajj and they worship a human being! Yet alongside all this he prays over their deceased out of hypocrisy and wishing to impress them. And to Allah is the complaint and His aid is sought.” (Ahkāmul-Janā’iz, p. 124)


[1] Joseph Vissarionovich Stalin (18 December 1878 – 5 March 1953) was the leader of the Soviet Union from the mid-1920s until his death in 1953. Holding the post of the General Secretary of the Central Committee of the Communist Party of the Soviet Union, he was effectively the dictator of the state.
Stalin was one of the seven members of the first Politburo, founded in 1917 in order to manage the Bolshevik Revolution, alongside Lenin, Zinoviev,Kamenev, Trotsky, Sokolnikov and Bubnov.[3] Among the Bolshevik revolutionaries who took part in the Russian Revolution of 1917, Stalin was appointed General Secretary of the party’s Central Committee in 1922. He subsequently managed to consolidate power following the 1924 death of Vladimir Lenin by suppressing Lenin’s criticisms (in the postscript of his testament) and expanding the functions of his role, all the while eliminating any opposition. He remained General Secretary until the post was abolished in 1952, concurrently serving as the Premier of the Soviet Union from 1941 onward. (source: wikipedia)

[2] George Bernard Shaw (26 July 1856 – 2 November 1950), known at his insistence simply as Bernard Shaw, was an Irish playwright, critic and polemicist whose influence on Western theatre, culture and politics extended from the 1880s to his death and beyond. He wrote more than sixty plays. (source: wikipedia)
[To read this text in Spanish Language click here]

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