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﴿ يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓاْ إِنَّمَا ٱلۡخَمۡرُ وَٱلۡمَيۡسِرُ وَٱلۡأَنصَابُ وَٱلۡأَزۡلَٰمُ رِجۡسٞ مِّنۡ عَمَلِ ٱلشَّيۡطَٰنِ فَٱجۡتَنِبُوهُ لَعَلَّكُمۡ تُفۡلِحُونَ ﴾
سورة المائدة
O you who believe, intoxicants, gambling, [sacrificing on] stone alters[65] and divining arrows are of Satan’s evil work; therefore avoid such [evil], so that you may be successful.
﴿ وَلَا يَأۡتَلِ أُوْلُواْ ٱلۡفَضۡلِ مِنكُمۡ وَٱلسَّعَةِ أَن يُؤۡتُوٓاْ أُوْلِي ٱلۡقُرۡبَىٰ وَٱلۡمَسَٰكِينَ وَٱلۡمُهَٰجِرِينَ فِي سَبِيلِ ٱللَّهِۖ وَلۡيَعۡفُواْ وَلۡيَصۡفَحُوٓاْۗ أَلَا تُحِبُّونَ أَن يَغۡفِرَ ٱللَّهُ لَكُمۡۚ وَٱللَّهُ غَفُورٞ رَّحِيمٌ ﴾
سورة النور
The people of virtue and affluence among you should not swear to withhold their aid from their relatives, the needy and the emigrants in the cause of Allah. Let them pardon and overlook. Do you not like to be forgiven by Allah? For Allah is All-Forgiving, Most Merciful[13].
﴿ قَالُواْ يَٰلُوطُ إِنَّا رُسُلُ رَبِّكَ لَن يَصِلُوٓاْ إِلَيۡكَۖ فَأَسۡرِ بِأَهۡلِكَ بِقِطۡعٖ مِّنَ ٱلَّيۡلِ وَلَا يَلۡتَفِتۡ مِنكُمۡ أَحَدٌ إِلَّا ٱمۡرَأَتَكَۖ إِنَّهُۥ مُصِيبُهَا مَآ أَصَابَهُمۡۚ إِنَّ مَوۡعِدَهُمُ ٱلصُّبۡحُۚ أَلَيۡسَ ٱلصُّبۡحُ بِقَرِيبٖ ﴾
سورة هود
[The angels said], “O Lot, we are messengers of your Lord; they can never reach you. So set out with your family in the dark part of the night, and none of you should look back, except your wife; she will suffer the same fate as the others. Their appointed time is the morning; is not the morning near?”
﴿ وَجَنَّٰتٖ وَعُيُونٍ ﴾
سورة الشعراء
And gardens and springs.
﴿ قَالُوٓاْ أَضۡغَٰثُ أَحۡلَٰمٖۖ وَمَا نَحۡنُ بِتَأۡوِيلِ ٱلۡأَحۡلَٰمِ بِعَٰلِمِينَ ﴾
سورة يوسف
They said, "[It is but] a mixture of false dreams, and we are not learned in the interpretation of dreams."
﴿ قَالَ فَٱخۡرُجۡ مِنۡهَا فَإِنَّكَ رَجِيمٞ ﴾
سورة الحجر
He said, “Then get out of here[15], for you are accursed,
﴿ وَفِرۡعَوۡنَ ذِي ٱلۡأَوۡتَادِ ﴾
سورة الفجر
And [with] Pharaoh, owner of the stakes?[1917]
﴿ إِنَّآ أَنزَلۡنَا عَلَيۡكَ ٱلۡكِتَٰبَ لِلنَّاسِ بِٱلۡحَقِّۖ فَمَنِ ٱهۡتَدَىٰ فَلِنَفۡسِهِۦۖ وَمَن ضَلَّ فَإِنَّمَا يَضِلُّ عَلَيۡهَاۖ وَمَآ أَنتَ عَلَيۡهِم بِوَكِيلٍ ﴾
سورة الزمر
Indeed, We sent down to you the Book for the people in truth. So whoever is guided - it is for [the benefit of] his soul; and whoever goes astray only goes astray to its detriment. And you are not a manager [i.e., authority] over them.
﴿ وَجَعَلۡنَا سِرَاجٗا وَهَّاجٗا ﴾
سورة النبأ
13. And We have made (therein) a shining lamp (sun).
﴿ فَإِذَا سَوَّيۡتُهُۥ وَنَفَخۡتُ فِيهِ مِن رُّوحِي فَقَعُواْ لَهُۥ سَٰجِدِينَ ﴾
سورة الحجر
And when I have proportioned him and breathed into him of My [created] soul,[675] then fall down to him in prostration."
Ibn ‘Umar (may Allah be pleased with him and his father) reported: I heard the Messenger of Allah (may Allah's peace and blessings be upon him) say: "Fast when you see it, and break the fast when you see it, but if the sky is overcast and you cannot see it, then act on estimation."
Narrated by Bukhari & Muslim
The Prophet (may Allah's peace and blessings be upon him) pointed out the sign that marks the beginning and end of the month of Ramadan, saying: Fast when you see the crescent of Ramadan, but if the clouds prevent you from seeing it, then count thirty days for the month of Sha‘bān. Break your fast when you see the crescent of Shawwāl, but if the clouds prevent you from seeing it, then count thirty days for the month of Ramadan.
‘Ā’ishah, Mother of the Believers, (may Allah be pleased with her) reported: With the start of the ten, the Messenger of Allah (may Allah's peace and blessings be upon him) would revive the night, wake up his family, exert himself, and tighten up the lower garment.
Narrated by Bukhari & Muslim
Upon the start of the last ten days of Ramadan, the Prophet (may Allah's peace and blessings be upon him) would revive the whole night with various acts of obedience. He would wake up his family to pray. He would exert himself in worship more than he usually did, and he would devote himself entirely to worship and avoid having intimate relations with his wives.
‘Abdullah ibn ‘Amr ibn al-‘Ās (may Allah be pleased with him and his father) reported: The Prophet (may Allah's peace and blessings be upon him) said: "You fast continuously and stand in prayer at night?" I said: Yes. He said: "If you do that, your eyes will become weak, and your soul will become weary. No fasting counts for the one who fasts continuously. Fasting three days is like fasting the entire year". I said: Indeed, I am capable of more than that. He said: "Then fast the fast of Dāwūd (David) (peace be upon him); he used to fast one day and break his fast the next day, and he would not flee when facing the enemy."
Narrated by Bukhari & Muslim
The Prophet (may Allah's peace and blessings be upon him) was informed that ‘Abdullah ibn ‘Amr (may Allah be pleased with him and his father) was fasting continuously without breaking his fast throughout the year and was praying the entire night without sleeping. So, he forbade him from doing that and said to him: Fast and break your fast, and stand in prayer and sleep. He forbade him from fasting continuously and standing in prayer all night, and said to him: If you do that, your eyes will become weak and sunken, and your soul will become exhausted and weary. The one who fasts the entire year has not truly fasted, as he does not obtain the reward of fasting due to violating the prohibition, and he does not experience the benefit of breaking the fast, as he is constantly abstaining. Then he guided him to fasting three days of each month, as it is equivalent to fasting the entire year, because each day is counted as ten days, which is the minimum multiplication of a good deed. ‘Abdullah said: Indeed, I am capable of more than that. He (may Allah's peace and blessings be upon him) said: Then fast the fast of David (peace be upon him), which is the best type of fast, as he used to fast every other day and he would not flee when facing the enemy because the way he adopted in fasting did not weaken his body.
‘Amr ibn al-‘Ās (may Allah be pleased with him) reported: The Messenger of Allah (may Allah’s peace and blessings be upon him) said: "The difference between our fasting and the fasting of the People of the Book is the Suhūr meal."
Narrated by Muslim
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) informs that the difference between the Muslim fasting and the fasting of the Jews and the Christians is the Suhūr, a pre-dawn meal eaten by Muslims, but not by the People of the Book. Muslims are recommended to have this meal so as to be different from the Jews and the Christians, and to comply with the Sunnah, and also to obtain the good and blessing contained therein, as related in the Hadīths. The People of the Book start their fasting at midnight, and so they eat until this time, not before dawn. Muslims are required under Shariah to act differently from non-Muslims.
‘Ā’ishah (may Allah be pleased with her) reported: The Prophet (may Allah's peace and blessings be upon him) would not fast in any month more than he did in Sha‘bān. He used to fast the whole of Sha‘bān. In another narration: “He used to fast the whole of Sha‘bān except for a few days.”
Narrated by Bukhari & Muslim
‘Ā’ishah (may Allah be pleased with her) reported: The Prophet (may Allah's peace and blessings be upon him) would not fast in any month more than he did in Sha‘bān. He used to fast the whole of Sha‘bān. In another narration: He used to fast the whole of Sha‘bān except for a few days. The second narration explains the first one and clarifies that her words “the whole of it” actually means “most of it”. Another interpretation says that the Prophet (may Allah's peace and blessings be upon him) would fast the entire month at times and part of it at other times. It is also said that he would fast from its beginning, middle, or latter part from time to time. Thus, he left no part of this month without having fasted in it, yet over a number of years. Hence, we ought to fast in Sha‘bān more than in other months, following the Prophet’s example. The wisdom behind the desirability of fasting frequently in Sha‘bān is that it comes right before Ramadan, just as the supererogatory prayers are offered before the obligatory ones. According to another view, it is recommended to fast a lot in Sha‘bān because the deeds of people are raised up to Allah, the Almighty, during this month, as indicated by the Sunnah.
‘Abdullāh ibn ‘Abbās (may Allah be pleased with him) reported that the Messenger of Allah (may Allah’s peace and blessings be upon him) said: "If I were to live till next year, I would definitely fast the ninth day."
Narrated by Muslim
As related in the Hadīth, the Prophet (may Allah's peace and blessings be upon him) resolved to fast the ninth day of Muharram along with the tenth day (‘Ashūrā') if he would live till the following year. Thereby, he aimed to contradict the Jews. However, he died before next Muharram. So it is Sunnah to fast the ninth day, even though the Prophet (may Allah's peace and blessings be upon him) could not fast it. Indeed, whatever the Prophet (may Allah's peace and blessings be upon him) determined to do is regarded as Sunnah. By fasting the ninth day along with the tenth, the Prophet (may Allah's peace and blessings be upon him) aimed at contradicting the Jews, who fast the tenth day only. It is also said that fasting the ninth day is a way of caution ensuring that ‘Ashūrā' is not missed. The first opinion is stronger, however, because it is based on an explicit text. And Allah knows best.
Zayd ibn Khālid al-Juhani (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "He who feeds a fasting person will earn the same reward as him (the fasting person), without diminishing anything from the reward of the fasting person.”
Narrated by Ibn Majah - Narrated by At-Termedhy - An-Nasaa’i - Narrated by Ahmad - Ad-Daarimi
This Hadīth shows the virtue of feeding fasting people. It encourages and recommends doing so by promising those who do so a reward similar to that of the fasting person without diminishing the latter's reward. This, indeed, is one of Allah's favors upon His slaves, for it encourages cooperation in goodness and righteousness and creates love and solidarity among Muslims. The apparent meaning of the Hadīth implies that giving even a single date to a fasting person is sufficient to attain the same reward as him. Therefore, we should be keen on feeding those who are fasting to the best of our ability, especially if they are poor and needy or if they do not have anyone to prepare food for them.
Abu Hurayrah (may Allah be pleased with him) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "When Ramadan comes, the gates of Paradise are opened, the gates of Hellfire are closed, and the devils are chained."
Narrated by Bukhari & Muslim
The Prophet (may Allah's peace and blessings be upon him) informed that when the month of Ramadan comes, three things take place: First: The gates of Paradise are opened, and none of its gates are closed. Second: The gates of Hellfire are closed, and none of its gates are opened. Third: The devils and rebellious jinn are chained, so they cannot reach what they would usually reach outside Ramadan. All of this is to honor this month and encourage people to increase acts of obedience, such as prayer, charity, remembrance of Allah, recitation of the Qur’an, and other good deeds, as well as refraining from sins and misdeeds.
Ibn ‘Abbās (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) fasted on the Day of ‘Āshūrā', and ordered Muslims to fast on it.
Narrated by Bukhari & Muslim
Scholars agreed that fasting on the Day of ‘Āshūrā' is an act of Sunnah (recommended) and not obligatory, and they differed regarding its ruling during the early days of Islam when fasting on it was legislated before the fasting of Ramadan was ordained. Was fasting the Day of ‘Āshūrā' at that time obligatory or not? So, considering the correctness of the view that it was obligatory at that time, then its obligation has been abrogated with other authentic Hadīths, such as the following: ‘Ā'ishah (may Allah be pleased with her) reported that Quraysh used to fast on the Day of ‘Āshūrā' in the pre-Islamic times, then the Messenger of Allah (may Allah's peace and blessings be upon him) ordered fasting on it until Ramadan was made obligatory to fast. In another Hadīth, the Messenger of Allah (may Allah's peace and blessings be upon him) said: "Whoever wishes may fast on it, and whoever wishes may not fast."
‘Abdullāh ibn ‘Umar (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "Bilāl calls the Adhān at night; so, eat and drink until you hear the Adhān called by Ibn Umm Maktūm."
Narrated by Bukhari & Muslim
The Prophet (may Allah's peace and blessings be upon him) had two Muezzins: Bilāl ibn Rabāh and ‘Abdullāh ibn Umm Maktūm, who was blind. Bilāl (may Allah be pleased with him) used to make the Adhān for the Fajr prayer before the break of dawn, because this prayer occurs at the time of sleep and people need to get ready for it before its time. Hence, the Prophet (may Allah's peace and blessings be upon him) notified his Companions that Bilāl (may Allah be pleased with him) would call the Adhān during the night, and ordered them to eat and drink until the break of dawn, when the second Muezzin, ‘Abdullāh ibn Umm Maktūm (may Allah be pleased with him), would call the second Adhān. This was addressed to whoever intended to fast. So, at that point a person should stop eating and drinking, since the time for prayer would start. This is specific to the Fajr prayer, as it is not permissible in any other prayer to call the Adhān before its due time starts. There is a difference in scholarly opinion concerning the first Adhān for the Fajr prayer: Is it sufficient, or is the second Adhān, which indicates the beginning of the prayer time, necessary? The majority of scholars are of the opinion that the first Adhān is permissible, but not sufficient.
Waiting to do a good deed is in itself a good deed.
Riyadh Al-Salheen with explanation and benefits
Good intention leads its holder to good things.
Riyadh Al-Salheen with explanation and benefits
One of the manifestations of Allah’s mercy is that He uses justice to recompense the sinner but uses His grace and bounty to recompense the good-doer.
Riyadh Al-Salheen with explanation and benefits
Sincerity is one of the means to alleviate adversity because each one of them said: “O Allah! If I did that for Your sake only, then relieve us from the distress we are in.”
Riyadh Al-Salheen with explanation and benefits
Good deeds are means to alleviating adversity.
Riyadh Al-Salheen with explanation and benefits
“The righteousness of the heart results from the righteousness of deeds, and the righteousness of deeds results from the righteousness of intention.”
Riyadh Al-Salheen with explanation and benefits
Repentance is a cause for success, which is why a true successful person is the one seeking and committing to a means leading to success.
Riyadh Al-Salheen with explanation and benefits
Hastening to repentance is one of the causes to earning the pleasure of Allah with His servant.
Riyadh Al-Salheen with explanation and benefits
A believer who loves a people of faith becomes one of them even if his deeds are comparatively less.
Riyadh Al-Salheen with explanation and benefits