Ramadhan

Fasting is another unique moral and spiritual characteristic of Islam. Literally defined, fasting means to abstain "completely" from foods, drinks, intimate intercourse and smoking, before the break of the dawn till sunset, during the entire month of Ramadan, the ninth month of the Islamic year. But if we restrict the meaning of the Islamic Fasting to this literal sense, we would be sadly mistaken.

It cultivates in man a vigilant and sound conscience; because the fasting person keeps his fast in secret as well as in public. In fasting, especially, there is no mundane authority to check man's behavior or compel him to observe fasting. He keeps it to please God and satisfy his own conscience by being faithful in secret and in public. There is no better way to cultivate a sound conscience in man.

Now, someone may be tempted to raise the objection: If this is the case with the Islamic institution of fasting, and if this is the picture of Islam in this aspect, why are the Muslims not living in a utopia? To such an objection we can only say that Muslims have lived in and enjoyed a utopia in a certain epoch of their history. The realization of that utopia was a phenomenon of a unique achievement in the history of man. We say unique, because no religion or social system other than Islam has ever been able to realize its ideals in reality.

The reason why the Islamic utopia is not being established nowadays is manifold and easily explicable. But to restrict our discussion to the institution of fasting we may say that some Muslims, unfortunately for them, do not observe the fast or, at best, adopt the attitude of indifference. On the other hand, some of those who observe it do not realize its true meaning and, as a result, derive very little benefit out of it or, in fact, no benefit at all. That is why some Muslims today, do not enjoy the real privileges of fasting.

It has already been indicated that the period of obligatory fasting is the month of Ramadan. The daily period of observance starts before the break of the dawn ant ends immediately after sunset. Normally there are accurate calendars to toll the exact time, but in the absence of such facilities one should consult one's watch and the sun's positions, together with the local newspapers, weather bureau, etc.

Fasting Ramadan is obligatory on every responsible and fit Muslim. But there are other times when it is recommended to make voluntary fasting, after the Traditions of Prophet Muhammad. Among these times are Mondays and Thursdays of every week, a few days of each month in the two months heralding the coming of Ramadan, i.e., Rajab and Sha'ban, six days after Ramadan following the 'Eid-ul-Fitr Day. Besides, it is always compensating to fast any day of any month of the year, except the 'Eid Days and Fridays when no Muslim should fast.

The reason Muslim believers fast can be found directly in the Qur'an, the divinely revealed scripture of Islam, and the Sayings of the Prophet Muhammad. Muslims fast to fulfill a religious obligation and to earn the blessings and rewards of God (Allah - SWT). Muslims believe that Ramadan confers great blessings. The Revelations of the Qur'an started in this month, and the Qur'an is considered to be a guide to mankind. Scrolls of Prophet Ibrahim were revealed to him in the month of Ramadan. The same thing is to be said about Zaboor, Torah and Injeel. All were revealed in the month of Ramadan on Dawood, Moses and Jesus respectively.

Oh you who believe, Ramadan is a sacred month wherein Almighty Allah (SWT) is constantly testing His creation and giving humanity the opportunity to achieve infinite, endless Bliss. Fasting is a complete purification and a means to developing the consciousness of Allah's (SWT) presence. The consciousness of Allah (SWT), Taqwa, is a protection against the schemes of Shaitan, and the suffering of this world. Allah (SWT) has informed us that, "Whoever keeps his duty to Allah (has taqwa), He ordains a way out for him and gives him sustenance from where he imagines not. And whoever trusts in Allah, He is sufficient for him. Surely Allah attains His purpose. Allah has appointed a measure for everything." (65:2)

Ramadan is actually a time of increased activity wherein the believer, now lightened of the burdens of constant eating and drinking, should be more willing to strive and struggle for Allah (SWT). The Prophet (pbuh) passes through approximately nine Ramadans after the Hijrah. They were filled with decisive events and left us a shining example of sacrifice and submission to Allah (SWT).

In the first year after the Hijrah, the Prophet (pbuh) sent Hamza ibn Abdul Muttalib with thirty Muslim riders to Saif al Bahr to investigate three hundred riders from Quraish who had camped auspiciously in that area. The Muslims were about to engage the disbelievers, but they were separated by Majdy ibn Umar al-Juhany. The Hypocrites of Al-Madinah, hoping to oppose the unity of the Muslims, built their own masjid (called Masjid al-Direr). The Prophet (pbuh) ordered this masjid to be destroyed in Ramadan.

On the seventeenth of Ramadan, 3 A.H., Almighty Allah (SWT) separated truth from falsehood at the Great Battle of Badr. The Prophet (pbuh) and 313 of his companions set out to intercept a caravan of their own goods that had been left in Makkah. It was led by Abu Sufyan, himself, and estimated at 60,000 dinars. They were met, instead, by a well equipped army of the nobility of Quraish, intent on putting out the light of Islam. Despite being outnumbered three to one and appearing weak and unseasoned, the Muslims defended their faith with a burning desire to protected the Prophet and meet their Lord through martyrdom. Allah (SWT) gave them a decisive victory on this day of Ramadan, that would never to be forgotten.

In 6 A.H., Zaid ibn Haritha was sent to Wadi al-Qura at the head of a detachment to confront Fatimah bint Rabiah, the queen of that area. Fatimah had previously attacked a caravan led by Zaid and had succeeded in plundering its wealth. She was known to be the most protected woman in Arabia, as she hung fifty swords of her close relatives in her home. Fatimah was equally renowned for showing open hostility to Islam. She was killed in a battle against these Muslims in the month of Ramadan.

By Ramadan of 8 A H., the treaty of Hudaibiyya had been broken and the Muslim armies had engaged the Byzantines in the North. Muhammad (pbuh) felt the need to strike a fatal blow to disbelief in the Arabian Peninsula and conquer the city of Mecca. Allah (SWT) had declared His Sanctuary a place of peace, security and religious sanctity. Now the time had come to purify the Kaabah of nakedness and abomination. The Prophet (pbuh) set out with an army having more armed men than Al-Madinah had ever seen before. People were swelling the army's ranks as it moved toward Makkah. The determination of the believers, guided by the Will of Allah (SWT), became so awesome that the city of Makkah was conquered without a battle, on - 20 Ramadan. This was one of the most important dates in Islamic history for after it, Islam was firmly entrenched in the Arabian Peninsula. During the same month and year, after smashing the idols of Makkah, detachments were sent to the major centers of polytheism and al-Lat, Manat and Suwa, some of the greatest idols of Arabia, were destroyed.

Such was the month of Ramadan in the time of the Prophet (pbuh). It was a time of purification, enjoining the good, forbidding evil, and striving hard with one's life and wealth. After the death of the Prophet (pbuh), Muslims carried on this tradition and Allah used the true believers to affect the course of history. Ramadan continued to be a time of great trials and crucial events.

Ninety-two years after the Hujrah, Islam had spread across North Africa, Iran, Afghanistan, Yemen and Syria. Spain was under the tyrannical rule of King Roderic of the Visigoths. Roderic had forced his six million serfs and persecuted Jews to seek the aid of the Muslims of North Africa in order to be delivered. Musa ibn Husair, the Umayyad governor of North Africa, responded by sending his courageous general Tariq ibn Ziyad at the head of 12,000 Berber and Arab troops In Ramadan of that year, they were confronted with a combined Visigoth army of 90,000 Christians led by Roderic, himself, who was seated on a throne of ivory silver, and precious gems and drawn by white mules. After burning his boats, Tariq preached to the Muslims warning them that and Paradise lay ahead of them and defeat and the sea to the rear. They burst with great enthusiasm and Allah (SWT) manifested a clear victory over the forces of disbelief. Not only was Roderic and his forces completely annihilated, but Tariq and Musa succeeded in liberating whole of Spain, Sicily and of France. This was the begining of the Golden Age of Al-Andalus where Muslims ruled for over 700 years.

In the seventh century A.H. the Mongols were sweeping across Asia destroying everything that lay in their path Genghis Khan called himself "the scourge of God sent to punish humanity for their sins. "In 617 A.H. Samarkand, Ray, And Hamdan were put to the sword causing more than 700,000 people to be killed or made captive. In 656 A.H. Hulagu, the grandson of Genghis Khan, continued this destruction. Even Baghdad, the leading city of the Muslim world, was sacked. Some estimates say that as many as 1,800,000 Muslims were killed in this awesome carnage. The Christians were asked to eat pork and drink wine openly while the surviving Muslims were forced to participate in drinking bouts. Wine was sprinkled in the masjids and no Azan (call to prayer) was allowed. In the wake of such a horrible disaster and with the threat of the whole Muslim world. and then Europe being subjected to the same fate, Allah (SWT) raised up from the Mamluks of Egypt, Saifuddin Qutz, who, united the Muslim army and met the Mongols at Ain Jalut on 26th Ramadan, 468 A.H. Although they were under great pressure, the Muslims with the help of Allah (SWT), cunning strategy and unflinching bravery, crushed the Mongol army and reversed this tidal wave of horror. The whole of the civilized world sighed in relief and stood in awe at the remarkable achievement of these noble sons of Islam.

Today, the Muslim world is faced with drought, military aggression, widespread corruption and tempting materialism. Surely we are in need of believers who can walk in the footsteps of our beloved Prophet (pbuh),the illustrious Sahabah, Tariq ibn Ziyad, Qutuz, Salahuddin and the countless heroes of Islam. Surely we are in need of believers who are unafraid of the threats of the disbelievers, yet kind and humble to the believing people; Muslims whose fast is complete and not just a source of hunger and thirst.

May Allah (SWT) raise up a generation of Muslims who can carry Islam to all corners of the globe in a manner that befits our age, and may He give us the strength and the success to lay the proper foundations for them. May Allah (SWT) make us of those who carry out our Islam during Ramadan and after it, and may He not make us of those who say what they do not do. Surely Allah (SWT) and His Angels invoke blessings and peace upon our Prophet Muhammad. Oh you who believe send blessings and peace to him forever.

In order to increase the level of taqwa attained, Muslims should refrain from any behavior that may jeopardize the rewards from fasting. Abu Huraira (ra) reported that the Prophet (pbuh) said: "Fasting is not only abstaining from eating and drinking, but also from vain speech and foul language. If one of you is being cursed or annoyed, he should say: "I am fasting, I am fasting." Abu Huraira (ra) also reported that the Prophet (pbuh) said: "Allah does not need the fast of the person who does not abandon false speech or acting according to his false speech." Frankly, Muslims who engage in lying (even to joke with false statements), backbiting, gossip, spreading rumors, and causing fitna (confusion, dissent) cannot expect their fasts to be acceptable to Allah Subhannahu Wa Ta 'Ala. Because Almighty Allah is Al Haqq, He expects us to be committed to Truth in all our dealings, our speech, and our intentions.

Moreover, we should be mindful that there are Muslims who, through Allah's (S.W.T) Mercy and no fault of their own, are exempt from fasting either temporarily or permanently. This includes those who are ill, traveling, pregnant, breast-feeding, menstruating, or completing post-childbirth bleeding. Believers who are in such conditions respect the fast and find it awkward and embarrassing to have to explain or make excuses about not fasting. It is, therefore, quite insensitive to assume that everyone is fasting during Ramadan by asking fellow Muslims such questions as "Aren't you fasting?" "Isn't fasting wonderful?" or "How is your fast coming along?" In the same vein, it is disconcerting to discover that some Muslims seem to assume that their fasting and making salatul tarawih guarantees them spiritual superiority over those who are exempt from fasting. After all, intentions, truthfulness, peacefulness, and avoiding disruptive behavior throughout the fast are necessary to receive rewards. Abu Huraira (ra) has reported the Prophet (pbuh) as saying: "Perhaps a fasting person will get nothing for his fast save hunger, and perhaps the one who stands to pray at night will get nothing from his standing except sleeplessness."

Certainly everyone in North America knows when the Christians are celebrating their holiday seasons. Yet, how much do we do as Muslims to call attention to our sacred season? Ramadan is an ideal time to offer Dawah, invite neighbors for iftar and explain the fast. Because both Christians and Jews recognize fasting as part of their worship (Christians primarily during Lent, and Jews during Yom Kippur), Ramadan offers some common ground on which to build respect and understanding.

Television news programs often show footage of the lighting of Christmas trees, the singing of Handle's "Messiah", the pope reciting Christmas mass at the Vatican, Jews observing Passover with the traditional sedar meal, or lighting their menorah for Hanukkah. On the other hand, how much do Americans see in the news about Muslims observing their holy month? It is sunnah to make Ramadan the season of extra efforts at reciting, studying, and reading the Qur'an. Therefore, during Ramadan, Islamic centers, weekend schools, full-time schools, and masaajid should conduct recitations, even competitions, as well as salatul tarawih. As Dawah, the local television stations should be invited to videotape segments of such events to be aired on morning, midday, and evening news programs.

The hunger Muslims feel when they fast should prompt them to be especially generous to the poor. Furthermore, those who are permanently exempt from fasting due to medical conditions are required to feed a poor person each day of Ramadan. We learn from the sunnah, that Prophet Muhammad (pbuh) viewed Ramadan as a special time for generosity. Imam Bukhari records that Ibn Abbas (ra) said, "The Prophet (pbuh) was the most generous of people, but he would be his most generous during Ramadan when he would meet angel Jibreel. He would meet him every night and recite the Qur'an. When Jibreel met him, he used to be more generous than a fast wind." Thus, offering food to needy families in our neighborhoods or collecting canned goods and dried foods for homeless shelters would reflect the spirit of Ramadan in a very positive light that could open doors for Dawah. In one community last year, Muslim youths visited an orphanage offering clothes and toys after presenting a brief talk about the tenets of Islam and the observances of Ramadan and Eid Al-Fitr. Not only was this an excellent method of Dawah, but the Muslim youths left the orphanage deeply touched and more conscious of the blessing of having parents.

'Itikaf (confining oneself to a masjid for salaat and du'a, leaving aside the worldly jobs and matters for a limited number of days) is another activity that can increase the blessings of this special season. It should be noted that although in many communities 'itikaf is only practiced by men, it is perfectly correct and appropriate for Muslim women as well. Narrated A'isha (ra) the wife of the Prophet (pbuh): "The Prophet used to practice 'itikaf in the last ten days of Ramadan till he died, and then his wives used to practice 'itikaf after him. (Sahih Bukhari, volume 3, number 243).

Rather than spending each day of Ramadan sleeping to suppress cravings for favorite foods, shopping for materialistic Eid gifts, and cooking huge iftar meals for ourselves, we should devote as much time as possible to doing things which please Allah (SWT) such as dhikr, sunnah, nawafil salaat, du'a, reading and studying Qur'an, as well as performing the neighborly deeds of visiting the sick and tending to the less fortunate. To make Ramadan truly meaningful, we should recall the warning of the Qur'an: "Woe to the worshipers who are neglectful of their prayers, those who want but to be seen of men, but refuse to supply even neighborly needs." (Suratul Ma'un 107: 4-7).

Allah (SWT) Almighty has constructed the universe upon a certain balance (al-mizan) and has likewise ordered this balance upon humanity. The great religion of Islam offers perfect guidance for every branch of our lives and among them is our health. The Messenger of Allah (pbuh) said that a strong believer is better than a weak one. But Islam does not atop there. It offers a program of action for everything that it prescribes. The primary objectives of Salah, Zakah and Siyam are to bring us closer to Allah (SWT) and inculcate taqwa (piety and self restraint) within us. But the fact is that when Islam is taken as a unitary whole and its entire program implemented, each of its pillars reinforces the other and serves multiple purposes. Our purpose here is to examine the physical dimension of siyam (fasting) not as the primary aim, but as an inevitable byproduct when one enters into Islam whole-heartedly as Allah's (SWT) commands.

Of all the injunctions of Islam, fasting is the one with the most obvious physical benefits. The Messenger of Allah (pbuh) stated that every act has a charity and the charity of our health is the fast. Those believers who recognize that sadaqah (charity) of their wealth does not diminish it in the least also recognize that fasting, when practiced properly, rather than diminishing our health actually promotes it.

The primary purpose of fasting is the inculcation of discipline and self-restraint, especially in appetite. Gluttony (overeating) and its natural consequence of obesity are a major cause of disease and illness in this country. It is for this reason that the Messenger of Allah (pbuh) has instructed us "to eat for one intestine, as opposed to the non-Believers, who eat for seven intestines." It is estimated that about 80 million Americans are unnecessarily overweight, and millions are spent each year in futile attempts to lose weight and develop healthier diets. Obesity has been linked with a variety of major illness, including heart disease, hypertension, hypercholesterolemia, gout, chronic obstructive pulmonary disease and osteoarthritis. Statistics have shown that obese people generally live shorter. And since obesity is in large part a discipline problem, the Islamic program of fasting as a means of curbing one's appetite and developing self-restraint is an ideal solution, at least to reduce the scope of the problem if not eliminate it altogether.

But in my view, the greatest physical benefit of siyam is its role in the reduction of stress. A sound mind is the key to good health, and mental stress has been identified as the probable cause, or at the least an aggravating factor, in most illnesses. Numerous scientific studies have established the role of stress in medical illness. One such study found a higher rate of heart disease in people with the stressful 'type A personality.' These people are competitive, hostile and easily driven to frustration and anger. Another study found that stressful life events, especially the death of a spouse, are associated with high mortality. The profound effect of fasting in Ramadan in generating inner peace. contentment and tranquillity, the refraining from quarreling and abuse as well as the genuine feelings of brotherhood and good-will in this month are bound to have their physical effects on the body. How many Muslims can vouch that they feel much better and healthier during Ramadan and have more energy and enthusiasm? The long list of strategic Muslim victories achieved in Ramadan bears testimony to the promotion of health and physical energy by fasting.

Finally, fasting serves a detoxifying and purifying function. The old saying goes 'you are what you eat', and this is certainly true from a scientific point of view. The ill effects of hormones and preservatives found in modern foods have been documented. It is estimated that the average adult American carries five -to-10 pounds of toxic chemicals in his body. In addition, we have developed an appetite for many harmful substances, including nicotine, caffeine and excessive salts, which lead to hypertension, heart disease, our diets include excessive refined sugars, which lead to dental cavities and exacerbate diabetes. The fasting state mobilizes the body's fuel and energy stores and increases es the excretion of waste products, this has a purifying effect. The Islamic principles of moderation, self-restraint and avoidance of harm can go a long way in overcoming these pitfalls.

Certainly, some can argue that the effects are nowhere to be seen in those who fast. But it cannot be the fault of the deen of Allah (SWT) if Muslims do not practice this institution properly and ignore its spirit and purpose. Fasting during the day and stuffing ourselves in the night is hardly in keeping with the spirit of siyam and will not lead to its physical or spiritual benefits Rather, we are instructed to eat with moderation, with a purpose, and to eat of the good and pure things which Allah (SWT) has made lawful. And if these wholesome principles are properly practiced, then their physical effects are assured the reward from Allah (SWT).

Fasting in Ramadan is a part of the broader program that Islam prescribes for man to fulfill his moral and spiritual destiny in this world and in the Hereafter. It is the special worship designed to develop in man the ability to exercise self-restraint and patience for the pleasure of Allah (SWT) , man's Creator, Lord and Nourisher. Its objective is to give man the power to keep in check his unruly desires and tendencies that make him prone to greed, revenge, anger, provocation and fear; that make him commit various sins, acts of aggression, cruelty and oppression. It seeks to free the human soul and lends it the moral and spiritual strength to promote beauty, harmony, goodness, truth, kindness, peace, compassion and justice. The Qur'an says: "We sent Our Messengers with clear signs and sent down with them the Book and the balance (of right and wrong), that men may stand forth in justice." (57:25)

Prescribing fasting the Qur'an says: "O you who believe, fasting is prescribed to you as it was to those before you, that you may (learn) self-restraint." (2:183). The original Arabic word translated here as self-restraint is taqwa, which has a much broader significance. It symbolizes that basic moral quality that demarcates the line between morality and amorality, and distinguishes humans from animals as moral beings. It represents love of good with an eagerness to respond to it, and a strong desire to keep away from what is evil and harmful. Those who are neutral or immune to questions of good and bad, justice and injustice, compassion and cruelty, loyalty and treachery are in the words of the Qur'an like the blind, deaf, and dumb cattle, whose only concern in life is to fill their stomachs. "They have hearts wherewith they understand not, eyes wherewith they see not, and ears wherewith they hear not." (7:179)

The Arabic word for fasting used in the above verse is siyam, which means to leave something or to avoid it. In this light, Islamic fasting may be defined as the worship in which man willingly forsakes his quite legitimate needs (like eating, drinking and other lawful pleasures) to comply with the commandment of God, every day for a whole month, Ramathan, the ninth month in the Islamic calendar. Thus Islamic fasting is not merely leaving one's drinking and eating; it is in fact leaving all that is evil. The Prophet Muhammad (pbuh) said: "When one of you is fasting and someone abuses him or fights with him, he should tell him 'I cannot respond to you for I am fasting."' On another occasion he said: "He who does not leave evil only gets thirst and hunger from his fasting."

Through fasting we seek closeness to God by obeying Him sincerely and carrying out His will in our daily life, our actions and thoughts, till our days and nights bear witness that He is dearer to us than anything else. Look at the time schedule of a believer during this month: getting up early before dawn for a light snack, stopping all eating and drinking all day, being anxious to devote himself to prayers and adoration of God, eagerness to do good and eschew evil, and during the nights of this month to stand in prayer for hours, sacrificing sleep and comfort, offering special extra prayers: more or less like one of a soldier under rigorous training. The only difference here is that it is not just one physical battle he is training for, but an all-comprehensive and continuous war against evil, both from within and without.

It is well known that Prophet Muhammad (pbuh) regularly observed fasting in other parts of the year besides Ramathan, and he always exhorted his followers to do the same. But it is in the month of Ramathan when the entire Muslim community all over the world observes fasting that a special meaning emerges. It transforms fasting into an institution that elevates the human soul to unprecedented heights. The Prophet (pbuh) said: "Every good deed is rewarded from ten to seven hundred times over, but God says fasting is the exception; it is for Me, and My servant forgoes his eating and drinking for My sake, so I Myself will reward My servant for it."

Association of fasting with the month of Ramathan reminds us that it was during this month that Allah perfected His blessing upon mankind by giving us His last book, the Qur'an. "Ramathan is the month in which was sent down the Qur'an as a guide to mankind, also clear (signs) for guidance and judgment (between right and wrong). So everyone of you who is present (at home) during that month should spend it in fasting." (2:185)

The Qur'an regards human reason as the greatest single gift of God to man, and addresses its message to it, but it can function properly only if it is free and objective in its outlook. Fasting helps free human reason from the tyranny of unruly lusts and appetites, whims and caprices, individual and social, which often overwhelm and enslave it. Fasting puts human reason back in the driving seat by restraining, not suppressing or destroying, three dominant human desires: desire for comfort, desire for food, and desire for procreation of his species. The Qur'an liberates human reason from the clutches of blind but powerful and unbridled emotion and sentiment.

Following the path of good is often unpalatable, and involves struggle against one's own desires and interests. It may also sometimes mean doing or saying what one considers true but is not popular, and hence risking the anger and displeasure of others, sometimes of those most dear and near. To stand firm under these circumstances, steadfastly following the right path, requires a great deal of inner strength and self-restraint - a prime moral and human quality - to choose what is right and then abide by it notwithstanding the difficulties and sacrifices. "Wide is the gate, and broad is the way, that leads to destruction, and many there are that follow it," whereas "strait is the gate, and narrow is the way, which leads to life, and few are they who find it." (Matthew 6:13-14).

Islam seeks to guide man onto the path to eternal life and prepares him for it through worship, prayers, charity and fasting. All these are meant to enable man to exercise control over his own life and have the moral courage to take the path of truth, justice and compassion. It wants reason to take charge of the ship of life and steer it wisely and safely through the stormy and dangerous seas of this life under the guidance of Divine Revelation. That is the message of Ramathan. Let us heed the message and proclaim: "God is my Lord and your Lord; then worship Him. This is the way that is straight." (The Qur'an 3:51).

Most Muslims do not fast because of medical benefits but because it has been ordained to them in the Quran. The medical benefits of fasting are as a result of fasting. Fasting in general has been used in medicine for medical reasons including weight management, for rest of the digestive tract and for lowering lipids. There are many adverse effects of total fasting as well as so-called crash diets. Islamic fasting is different from such diet plans because in Ramadan fasting, there is no malnutrition or inadequate calorie intake. The caloric intake of Muslims during Ramadan is at or slightly below the national requirement guidelines. In addition, the fasting in Ramadan is voluntarily taken and is not a prescribed imposition from the physician.

Ramadan is a month of self-regulation and self-training, with the hope that this training will last beyond the end of Ramadan. If the lessons learned during Ramadan, whether in terms of dietary intake or righteousness, are carried on after Ramadan, it is beneficial for one's entire life. Moreover, the type of food taken during Ramadan does not have any selective criteria of crash diets such as those which are protein only or fruit only type diets. Everything that is permissible is taken in moderate quantities.

The only difference between Ramadan and total fasting is the timing of the food; during Ramadan, we basically miss lunch and take an early breakfast and do not eat until dusk. Abstinence from water during this period is not bad at all and in fact, it causes concentration of all fluids within the body, producing slight dehydration. The body has its own water conservation mechanism; in fact, it has been shown that slight dehydration and water conservation, at least in plant life, improve their longevity.

The physiological effect of fasting includes lower of blood sugar, lowering of cholesterol and lowering of the systolic blood pressure. In fact, Ramadan fasting would be an ideal recommendation for treatment of mild to moderate, stable, non-insulin diabetes, obesity and essential hypertension. In 1994 the first International Congress on "Health and Ramadan", held in Casablanca, entered 50 research papers from all over the world, from Muslim and non-Muslim researchers who have done extensive studies on the medical ethics of fasting. While improvement in many medical conditions was noted; however, in no way did fasting worsen any patients' health or baseline medical condition. On the other hand, patients who are suffering from severe diseases, whether diabetes or coronary artery disease, kidney stones, etc., are exempt from fasting and should not try to fast.

There are psychological effects of fasting as well. There is a peace and tranquility for those who fast during the month of Ramadan. Personal hostility is at a minimum, and the crime rate decreases. Muslims take advice from the Prophet who said, "If one slanders you or aggresses against you, say I am fasting.'" This psychological improvement could be related to better stabilization of blood glucose during fasting as hypoglycemia after eating, aggravates behavior changes.

There is a beneficial effect of extra prayer at night. This not only helps with better utilization of food but also helps in output. There are 10 extra calories output for each rikat of the prayer. Again, we do not do prayers for exercise, but a mild movement of the joints with extra calorie utilization is a better form of exercise. Similarly, recitation of the Quran not only produces a tranquility of heart and mind, but improves the memory. Therefore, I encourage my Muslim patients to fast in the month of Ramadan, but they must do it under medical supervision. Healthy adult Muslims should not fear becoming weak by fasting, but instead it should improve their health and stamina.

Praise be to Allaah, we praise Him and seek His help and forgiveness. We seek refuge with Allaah from the evil of our own selves and from our evil deeds. Whomsoever Allaah guides cannot be misled, and whomsoever He leaves astray cannot be guided. I bear witness that there is no god except Allaah alone, with no partner or associate, and I bear witness that Muhammad is His slave and Messenger.

Allaah has blessed His slaves with certain seasons of goodness, in which hasanaat (rewards for good deeds) are multiplied, sayi'aat (bad deeds) are forgiven, people's status is raised, the hearts of the believers turn to their Master, those who purify themselves attain success and those who corrupt themselves fail. Allaah has created His slaves to worship Him, as He says (interpretation of the meaning): "And I (Allaah) created not the jinns and humans except that they should worship Me (Alone)." [al-Dhaariyaat 51:56]

The Prophet (peace and blessings of Allaah be upon him) said: "Islam is built on five [pillars]…" among which he mentioned fasting in Ramadaan. (Reported by al-Bukhaari, al-Fath, 1/49). Whoever breaks the fast during Ramadaan without a legitimate excuse has committed a serious major sin, The Prophet (peace and blessings of Allaah be upon him) said, describing a dream that he had seen: "… until I was at the mountain, where I heard loud voices. I asked, `What are these voices?' They said, `This is the howling of the people of Hellfire.' Then I was taken [to another place], and I saw people hanging from their hamstrings, with the corners of their mouths torn and dripping with blood. I said, `Who are these?' They said, `The people who broke their fast before it was the proper time to do so,' i.e., before the time of iftaar." (Saheeh al-Targheeb, 1/420).

Al-Haafiz al-Dhahabi (may Allaah have mercy on him) said, "Among the believers it is well-established that whoever does not fast in Ramadaan without a valid excuse is worse than an adulterer or drunkard; they doubt whether he is even a Muslim at all, and they regard him as a heretic and profligate." Shaykh al-Islam [Ibn Taymiyah] (may Allaah have mercy on him) said: "If a person does not fast in Ramadaan knowing that it is haraam but making it halaal for himself to do so, kill him; and if he does it because he is immoral [but believes it is haraam], then punish him for not fasting." (Majmoo' al-Fataawa, 25/265).

(3) The virtues of fasting are great indeed, and one of the things reported in the saheeh ahaadeeth is that Allaah has chosen fasting for Himself, and He will reward it and multiply the reward without measure, as He says [in the hadeeth qudsi]: "Except for fasting which is only for My sake, and I will reward him for it." (al-Bukhaari, al-Fath, no. 1904; Saheeh al-Targheeb, 1/407). Fasting has no equal (al-Nisaa'i, 4/165; Saheeh al-Targheeb, 1/413), and the du'aa' of the fasting person will not be refused (reported by al-Bayhaqi, 3/345; al-Silsilat al-Saheeh, 1797). The fasting person has two moments of joy: one when he breaks his fast and one when he meets his Lord and rejoices over his fasting (reported by Muslim, 2/807). Fasting will intercede for a person on the Day of Judgement, and will say, "O Lord, I prevented him from his food and physical desires during the day, so let me intercede for him." (Reported by Ahmad, 2/174. Al-Haythami classed its isnaad as hasan in al-Majma', 3/181. See also Saheeh al-Targheeb, 1/411). The smell that comes from the mouth of a fasting person is better with Allaah than the scent of musk. (Muslim, 2/807). Fasting is a protection and a strong fortress that keeps a person safe from the Fire. (Reported by Ahmad, 2/402; Saheeh al-Targheeb, 1/411; Saheeh al-Jaami', 3880). Whoever fasts one day for the sake of Allaah, Allaah will remove his face seventy years' distance from the Fire. (Reported by Muslim, 2/808). Whoever fasts one day seeking the pleasure of Allaah, if that is the last day of his life, he will enter Paradise. (Reported by Ahmad, 5/391; Saheeh al-Targheeb, 1/412). In Paradise there is a gate called al-Rayyaan, through those who fast will enter, and no one will enter it except them; when they have entered it will be locked, and no-one else will enter through it." (al-Bukhaari, Fath, no. 1797).

Ramadaan is a pillar of Islam; the Qur'aan was revealed in this month, and in it there is a night that is better than a thousand months. "When Ramadaan begins, the gates of Paradise are opened and the gates of Hell are closed, and the devils are put in chains." (Reported by al-Bukhaari, al-Fath, no. 3277). Fasting Ramadaan is equivalent to fasting ten months (See Musnad Ahmad, 5/280; Saheeh al-Targheeb, 1/421). "Whoever fasts Ramadaan out of faith and with the hope of reward, all his previous sins will be forgiven." (Reported by al-Bukhaari, Fath, no. 37). At the breaking of every fast, Allaah will choose people to free from Hellfire. (Reported by Ahmad, 5/256; Saheeh al-Targheeb, 1/419).

Fasting also provides a great opportunity for those who are calling others to Allaah. In this month many people come to the mosque who are coming for the first time, or who have not been to the mosque for a long time, and their hearts are open, so we must make the most of this opportunity by preaching in a gentle manner, teaching appropriate lessons and speaking beneficial words, whilst co-operating in righteousness and good deeds. The dai'yah should not be so preoccupied with others that he forgets his own soul and becomes like a wick that lights the way for others while it is itself consumed.

We should make sure that we eat and drink something at suhoor, and that we delay it until just before the adhaan of Fajr. The Prophet (peace and blessings of Allaah be upon him) said: "Have suhoor, for in suhoor there is blessing (barakah)." (Reported by al-Bukhaari, Fath, 4/139). "Suhoor is blessed food, and it involves being different from the people of the Book. What a good suhoor for the believer is dates." (Reported by Abu Dawood, no. 2345; Saheeh al-Targheeb, 1/448).

Breaking one's fast in the manner described in the hadeeth narrated by Anas (may Allaah be pleased with him): "The Prophet (peace and blessings of Allaah be upon him) used to break his fast with fresh dates before praying; if fresh dates were not available, he would eat (dried) dates; if dried dates were not available, he would have a few sips of water." (Reported by al-Tirmidhi, 3/79 and others. He said it is a ghareeb hasan hadeeth. Classed as saheeh in al-Irwa', no. 922).

After iftaar, reciting the words reported in the hadeeth narrated by Ibn `Umar (may Allaah be pleased with them both), according to which the Prophet (peace and blessings of Allaah be upon him), when he broke his fast, would say: "Dhahaba al-zama', wa'btallat al-`urooq, wa thabat al-ajru in sha Allaah (Thirst is gone, veins are flowing again, and the reward is certain, in sha Allaah)." (Reported by Abu Dawood, 2/765; its isnaad was classed as hasan by al-Daaraqutni, 2/185).

Keeping away from sin, because the Prophet (peace and blessings of Allaah be upon him) said: "When any of you is fasting, let him not commit sin…" (Reported by al-Bukhaari, al-Fath, no. 1904). The Prophet (peace and blessings of Allaah be upon him) said: "Whoever does not stop speaking falsehood and acting in accordance with it, Allaah has no need of him giving up his food and drink." (Al-Bukhaari, al-Fath, no. 1903). The person who is fasting should avoid all kinds of haraam actions, such as backbiting, obscenity and lies, otherwise his reward may all be lost. The Prophet (peace and blessings of Allaah be upon him) said: "It may be that a fasting person gets nothing from his fast except hunger." (Reported by Ibn Maajah, 1/539; Saheeh al-Targheeb, 1/453).

Among the things that can destroy one's hasanaat (good deeds) and bring sayi'aat (bad deeds) is allowing oneself to be distracted by quiz-shows, soap operas, movies and sports matches, idle gatherings, hanging about in the streets with evil people and time-wasters, driving around for no purpose, and crowding the streets and sidewalks, so that the months of tahajjud, dhikr and worship, for many people, becomes the month of sleeping in the day so as to avoid feeling hungry, thus missing their prayers and the opportunity to pray them in congregation, then spending their nights in entertainment and indulging their desires. Some people even greet the month with feelings of annoyance, thinking only of the pleasures they will miss out on. In Ramadaan, some people travel to kaafir lands to enjoy a holiday! Even the mosques are not free from such evils as the appearance of women wearing makeup and perfume, and even the Sacred House of Allaah is not free of these ills. Some people make the month a season for begging, even though they are not in need. Some of them entertain themselves with dangerous fireworks and the like, and some of them waste their time in the markets, wandering around the shops, or sewing and following fashions. Some of them put new products and new styles in their stores during the last ten days of the month, to keep people away from earning rewards and hasanaat.

Not allowing oneself to be provoked, because the Prophet (peace and blessings of Allaah be upon him) said: "If someone fights him or insults him, he should say, `I am fasting, I am fasting.'" (Reported by al-Bukhaari and others. Al-Fath, no. 1894) One reason for this is to remind himself, and another reason is to remind his adversary. But anyone who looks at the conduct of many of those who fast will see something quite different. It is essential to exercise self-control and be calm, but we see the opposite among crazy drivers who speed up when they hear the adhaan for Maghrib.

(*) Not eating too much, because the Prophet (peace and blessings of Allaah be upon him) said: "The son of Adam fills no worse vessel than his stomach." (Reported by al-Tirmidhi, no. 2380; he said, this is a hasan saheeh hadeeth). The wise person wants to eat to live, not live to eat. The best type of food is that which is there to be used, not that which is there to be served. But people indulge in making all kinds of food (during Ramadaan) and treating food preparation as a virtual art form, so that housewives and servants spend all their time on making food, and this keeps them away from worship, and people spend far more on food during Ramadaan than they do ordinarily. Thus he month becomes the month of indigestion, fatness and gastric illness, where people eat like gluttons and drink like thirsty camels, and when they get up to pray Taraaweeh, they do so reluctantly, and some of them leave after the first two rak'ahs.

(*) Being generous by sharing knowledge, giving money, using one's position of authority or physical strength to help others, and having a good attitude. Al-Bukhaari and Muslim reported that Ibn `Abbaas (may Allaah be pleased with him) said: "The Messenger of Allaah (peace and blessings of Allaah be upon him) was the most generous of people [in doing good], and he was most generous of all in Ramadaan when Jibreel met with him, and he used to meet him every night in Ramadaan and teach him the Qur'aan. The Messenger of Allaah (peace and blessings of Allaah be upon him) was more generous in doing good than a blowing wind." (Reported by al-Bukhaari, al-Fath, no. 6). How can people exchange generosity for stinginess and action for laziness, to the extent that they do not do their work properly and do not treat one another properly, and they use fasting as an excuse for all this.

Combining fasting with feeding the poor is one of the means of reaching Paradise, as the Prophet (peace and blessings of Allaah be upon him) said: "In Paradise there are rooms whose outside can be seen from the inside and the inside can be seen from the outside. Allaah has prepared them for those who feed the poor, who are gentle in speech, who fast regularly and who pray at night when people are asleep." (Reported by Ahmad 5/343; Ibn Khuzaymah, no. 2137. Al-Albaani said in his footnote, its isnaad is hasan because of other corroborating reports). The Prophet (peace and blessings of Allaah be upon him) said: "Whoever gives food to a fasting person with which to break his fast, will have a reward equal to his, without it detracting in the slightest from the reward of the fasting person." (Reported by al-Tirmidhi, 3/171; Saheeh al-Targheeb, 1/451). Shaykh al-Islam [Ibn Taymiyah] (may Allaah have mercy on him) said: "What is meant is that he should feed him until he is satisfied." (Al-Ikhtiyaaraat al-Fiqhiyyah, p. 109).

(*) Preparing oneself and one's environment for worship, hastening to repent and turn back to Allaah, rejoicing at the onset of the month, fasting properly, having the right frame of mind and fearing Allaah when praying Taraaweeh, not feeling tired during the middle ten days of the month, seeking Laylat al-Qadr, reading the entire Qur'aan time after time, trying to weep and trying to understand what you are reading. `Umrah during Ramadaan is equivalent to Hajj, and charity given during this virtuous time is multiplied, and I'tikaaf (retreat in the mosque for worship) is confirmed (as part of the Sunnah).

(*) There is nothing wrong with congratulating one another at the beginning of the month. The Prophet (peace and blessings of Allaah be upon him) used to tell his Companions the good news of the onset of Ramadaan, and urge them to make the most of it. Abu Hurayrah (may Allaah be pleased with him) said: "The Messenger of Allaah (peace and blessings of Allaah be upon him) said, `There has come to you Ramadaan, a blessed month. Allaah has made it obligatory on you to fast (this month). During it the gates of Paradise are opened and the gates of Hell are locked, and the devils are chained up. In it there is a night that is better than a thousand months, and whoever is deprived of its goodness is deprived indeed.'" (Reported by al-Nisaa'i, 4/129; Saheeh al-Targheeb, 1/490)

(6) There is the kind of fasting that must be done on consecutive days, like fasting in Ramadaan, or fasting to expiate for killing someone by mistake, divorcing one's wife by zihaar [a jaahili form of divorce in which a man says to his wife, "You are to me as the back of my mother" - Translator], or having intercourse during the day in Ramadaan. Also, one who makes a vow to fast consecutive days must fulfil it.

There is also the other kind of fasting which does not have to be done on consecutive days, such as making up days missed in Ramadaan, fasting ten days if one does not have a sacrifice, fasting for kafaarat yameen (according to the majority), fasting to compensate for violating the conditions of ihraam (according to the most correct opinion), and fasting in fulfilment of a vow in cases where one did not have the intention of fasting consecutive days.

(8) It is not permitted to single out a Friday for fasting (al-Bukhaari, Fath al-Baari, no. 1985), or to fast on a Saturday, unless it is an obligatory fast (reported and classed as hasan by al-Tirmidhi, 3/111) - what is meant is singling it out without a reason. It is not permitted to fast for an entire lifetime, or to fast for two days or more without a break, i.e., to fast two or three days without a break in between.

Using calculations to determine the onset of Ramadaan is bid'ah, because the hadeeth of the Prophet (peace and blessings of Allaah be upon him) clearly states: "Fast when you see it (the new moon) and break your fast when you see it." If an adult, sane, trustworthy, reliable Muslim who has good eyesight says that he has seen the crescent with his own eyes, then we should take his word for it and act accordingly (i.e., start fasting).

A person is deemed to have reached adulthood when any one of the following three things occur: emission of semen, whether in a wet dream or otherwise; growth of coarse pubic hair around the private parts; attainment of fifteen years of age. In the case of females, there is a fourth, namely menstruation; when a girl reaches menarche (starts her periods), she is obliged to fast even if she has not yet reached the age of ten.

(11) Children should be instructed to fast at the age of seven, if they are able to, and some scholars said that a child may be smacked at the age of ten if he does not fast, just as in the case of salaah. (See al-Mughni, 3/90). The child will be rewarded for fasting, and the parents will be rewarded for bringing him up properly and guiding him to do good. Al-Rubay' bint Mu'awwidh (may Allaah be pleased with her) said, speaking about Ramadaan when it was made obligatory: "We used to make our children fast, and we would make them a toy made out of wool. If any one of them started to cry for food, we would give them that toy to play with until it was time to break the fast." (al-Bukhaari, Fath, no. 1960). Some people do not think it is important to tell their children to fast; indeed, a child may be enthusiastic about fasting and may be capable of doing it, but his father or mother may tell him not to fast, out of so-called "pity" for him. They do not realize that true pity and compassion consist of making him get used to fasting. Allaah says (interpretation of the meaning): "O you who believe! Ward off from yourselves and your families a Fire (hell) whose fuel is men and stones, over which are (appointed) angels stern (and) severe, who disobey not, (from executing) the Commands they receive from Allaah, but do that which they are commanded." [al-Tahreem 66:6]. Extra attention must be paid to the matter of a girl's fasting when she has just reached maturity, because she may fast when she has her period, out of shyness, and then not make up the fast later.

(12) If a kaafir becomes Muslim, or a child reaches puberty, or an insane person comes to his senses during the day, they should refrain from eating for the rest of the day, because they are now among those who are obliged to fast, but they do not have to make up for the days of Ramadaan that they have missed, because at that time they were not among those who are obliged to fast.

(13) The insane are not responsible for their deeds (their deeds are not being recorded), but if a person is insane at times and sane at other times, he must fast during his periods of sanity, and is excused during his periods of insanity. If he becomes insane during the day, this does not invalidate his fast, just as is the case if someone becomes unconscious because of illness or some other reason, because he had the intention of fasting when he was sane. (Majaalis Shahr Ramadaan by Ibn `Uthaymeen, p.28). A similar case is the ruling governing epileptics.

(15) If someone does not know that it is fard (obligatory) to fast Ramadaan, or that it is haraam to eat or have sexual intercourse during the day in this month, then according to the majority of scholars, this excuse is acceptable, as is also the case for a new convert to Islam, a Muslim living in Daar al-Harb (non-Muslim lands) and a Muslim who grew up among the kuffaar. But a person who grew up among the Muslims and was able to ask questions and find out, has no excuse.

(16) For a traveller to be allowed to break his fast, certain conditions must be met. His journey should be lengthy, or else be known as travelling (although there is a well-known difference of opinion among the scholars on this matter), and should go beyond the city and its suburbs. (The majority of scholars say that he should not break his fast before he passes the city limits. They say that a journey has not really begun until a person passes the city limits, and a person who is still in the city is "settled" and "present". Allaah says (interpretation of the meaning): "… So whoever of you sights (the crescent on the first night of) the month (of Ramadaan, i.e., is present at his home), he must observes sawm (fasts) that month…" [al-Baqarah 2:185]. He is not counted as a traveller until he has left the city; if he is still within the city, he is regarded as one who is settled, so he is not permitted to shorten his prayers). His journey should also not be a journey for sinful purposes (according to the majority of scholars), or for the purpose of trying to get out of having to fast.

The traveller should not break his fast until he has passed beyond the inhabited houses of his town; once he has passed the city limits, he may break his fast. Similarly, if he is flying, once the plane has taken off and has gone beyond the city limits, he may break his fast. If the airport is outside his city, he can break his fast there, but if the airport is within his city or attached to it, he should not break his fast in the airport because he is still inside his own city.

(19) If the sun sets and he breaks his fast on the ground, then the plane takes off and he sees the sun, he does not have to stop eating, because he has already completed his day's fasting, and there is no way to repeat an act of worship that is finished. If the plane takes off before sunset and he wants to complete that day's fasting during the journey, he should not break his fast until the sun has set from wherever he is in the air. The pilot is not permitted to bring the plane down to an altitude from which the sun cannot be seen just for the purposes of breaking the fast, because this would just be a kind of trickery, but if he brings the plane down lower for a genuine reason, and the disk of the sun disappears as a result, then he may break his fast. (From the fataawa of Shaykh Ibn Baaz, issued verbally).

(21) Whoever begins fasting while he is "settled" then embarks on a journey during the day is allowed to break his fast, because Allaah has made setting out in general a legitimate excuse not to fast. Allaah says (interpretation of the meaning): "… and whoever is ill or on a journey, the same number [of days on which one did not observe sawm must be made up] from other days…" [al-Baqarah 2:185]

(22) A person who habitually travels is permitted not to fast if he has a home to which he returns, such as a courier who travels to serve the interests of the Muslims (and also taxi drivers, pilots and airline employees, even if their travel is daily - but they have to make up the fasts later). The same applies to sailors who have a home on land; but if a sailor has his wife and all he needs with him on the ship, and is constantly travelling, then he is not allowed to break his fast or shorten his prayers. If nomadic Bedouins are travelling from their winter home to their summer home, or vice versa, they are allowed to break their fast and shorten their prayers, but once they have settled in either their summer home or their winter home, they should not break their fast or shorten their prayers, even if they are following their flocks.(See Majmoo' Fataawa Ibn Taymiyah, 25/213).

(24) If he starts Ramadaan in one city, then travels to another city where the people started fasting before him or after him, then he should follow the ruling governing the people to whom he has travelled, so he should only end Ramadaan when they end Ramadaan, even if it means that he is fasting for more than thirty days, because the Prophet (peace and blessings of Allaah be upon him) said: "Fast when everyone is fasting, and break your fast when everyone is breaking their fast." If it means that his fast is less than twenty-nine days, he must make it up after Eid, because the hijri month cannot be less than twenty-nine days. (From Fataawa al-Shaykh `Abd al-`Azeez ibn Baaz: Fataawa al-Siyaam, Daar al-Watan, pp. 15-16)

(25) In the event of any sickness that makes people feel unwell, a person is allowed not to fast. The basis for this is the aayah (interpretation of the meaning): "… and whoever is ill or on a journey, the same number [of days on which one did not observe sawm must be made up] from other days…" [al-Baqarah 2:185]. But if the ailment is minor, such as a cough or headache, then it is not a reason to break one's fast.

If there is medical proof, or a person knows from his usual experience, or he is certain, that fasting will make his illness worse or delay his recovery, he is permitted to break his fast; indeed, it is disliked (makrooh) for him to fast in such cases. If a person is seriously ill, he does not have to have the intention during the night to fast the following day, even if there is a possibility that he may be well in the morning, because what counts is the present moment.

(26) If fasting will cause unconsciousness, he should break his fast and make the fast up later on. (al-Fataawa, 25/217). If a person falls unconscious during the day and recovers before Maghrib or after, his fast is still valid, so long as he was fasting in the morning; if he is unconscious from Fajr until Maghrib, then according to the majority of scholars his fast is not valid. According to the majority of scholars, it is obligatory for a person who falls unconscious to make up his fasts later on, no matter how long he was unconscious. (Al-Mughni ma'a al-Sharh al-Kabeer, 1/412, 3/32; al-Mawsoo'ah al-Fiqhiyyah al-Kuwaytiyyah, 5/268). Some scholars issued fatwaas to the effect that a person who falls unconscious or takes sleeping pills or receives a general anaesthetic for a genuine reason, and becomes unconscious for three days or less, must make up the fasts later on, because he is regarded as being like one who sleeps; if he is unconscious for more than three days, he does not have to make up the fasts, because he is regarded as being like one who is insane. (From the fataawa of Shaykh `Abd al-`Azeez ibn Baaz, issued verbally).

(27) If a person feels extreme hunger or thirst, and fears that he may die or that some of his faculties may be irreparably damaged, and has rational grounds for believing this to be so, he may break his fast and make up for it later on, because saving one's life is obligatory. But it is not permissible to break one's fast because of bearable hardship or because one feels tired or is afraid of some imagined illness. People who work in physically demanding jobs are not permitted to break their fast, and they must have the intention at night of fasting the following day. If they cannot stop working and they are afraid that some harm may befall them during the day, or they face some extreme hardship that causes them to break their fast, then they should eat only what is enough to help them bear the hardship, then they should refrain from eating until sunset, and they have to make the fast up later. Workers in physically demanding jobs, such as working with furnaces and smelting metals, should try to change their hours so that they work at night, or take their holidays during Ramadaan, or even take unpaid leave, but if this is not possible, then they should look for another job, where they can combine their religious and worldly duties. "And whoever fears Allaah and keeps his duty to Him, He will make a way for him to get out (from every difficulty). And He will provide him from (sources) he could never imagine." [al-Talaaq 65:2-3 - interpretation of the meaning]. (Fataawa al-Lajnah al-Daa'imah, 10/233, 235)

(28) The sick person who hopes to recover should wait until he gets better, then make up for the fasts he has missed; he is not allowed just to feed the poor. The person who is suffering from a chronic illness and has no hope of recovery and elderly people who are unable to fast should feed a poor person with half a saa' of the staple food of his country for every day that he has missed. (Half a saa' is roughly equivalent to one and a half kilograms of rice). It is permissible for him to do this all at once, on one day at the end of the month, or to feed one poor person every day. He has to do this by giving actual food, because of the wording of the aayah - he cannot do it by giving money to the poor (Fataawa al-Lajnah al-Daa'imah, 10/198). But he can give money to a trustworthy person or charitable organization to buy food and distribute it to the poor on his behalf.

If a sick person does not fast in Ramadaan, waiting to recover so that he can make the days up later, then he finds out that his sickness is chronic, he has to feed a poor person for every day that he did not fast. (From the fataawa of Shaykh Ibn `Uthaymeen). If a person is waiting to recover from his illness and hopes to get better, but then dies, there is no "debt" owed by him or his heirs. If a person's sickness is considered to be chronic, so he does not fast and feeds the poor instead, then advances in medical science mean that there is now a cure, which he uses and gets better, he does not have to make up the fasts he has missed, because he did what he had to do at the time. (Fataawa al-Lajnah al-Daa'imah, 10/195)

(29) If a person is sick, then recovers, and is able to make up the missed fasts but does not do so before he dies, then money should be taken from his estate to feed a poor person for every day that he missed. If any of his relatives want to fast on his behalf, then this is OK, because it was reported in al-Saheehayn that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: "Whoever dies owing some fasts, let his heir fast on his behalf." (From Fataawa al-Lajnah al-Daa'imah, volume on Da'wah, 806).

(30) The very elderly who have lost their strength and are getting weaker every day as death approaches, do not have to fast, and they are allowed not to fast so long as fasting would be too difficult for them. Ibn `Abbaas (may Allaah be pleased with him) used to say, concerning the aayah (interpretation of the meaning), "And as for those who can fast with difficulty (e.g., an old man, etc.), they have (a choice either to fast or) to feed a poor person (for every day)" [al-Baqarah 2:184]: "This has not been abrogated. It refers to the old man and the old woman who cannot fast, so they should feed a poor person for every day." (Al-Bukhaari, Kitaab al-Tafseer, Baab Ayaaman Ma'doodaat…)

Those who have become senile and confused do not have to fast or do anything else, and their family does not have to do anything on their behalf, because such people are no longer counted as responsible. If they are of sound mind sometimes and confused at other times, they have to fast when they are OK and they do not have to fast when they are confused. (See Majaalis Shahr Ramadaan by Ibn `Uthyameen, p. 28).

(31) For those who are fighting an enemy or are being besieged by an enemy, if fasting would make them too weak to fight, they are allowed to break the fast, even if they are not travelling. If they need to break their fast before fighting, they can break their fast. The Prophet (peace and blessings of Allaah be upon him) said to his Companions once, before fighting: "In the morning you are going to meet your enemy and not fasting will make you stronger, so do not fast." (Reported by Muslim, 1120, `Abd al-Baaqi edn. This is also the preferred opinion of Shaykh al-Islam Ibn Taymiyah. The scholars of Damascus also issued fatwas to the same effect when their city was attacked by the Tatars)

(33) Niyyah (intention) is a required condition in fard (obligatory) fasts, and in other obligatory fasts such as making up missed fasts or fasts done as an act of expiation (kafaarah), because the Prophet (peace and blessings of Allaah be upon him) said: "There is no fast for the person who did not intend to fast from the night before." (Reported by Abu Dawood, no. 2454. A number of the scholars, such as al-Bukhaari, al-Nisaa'i, al-Tirmidhi and others thought it was likely to be mawqoof. See Talkhees al-Hubayr, 2/188)

The intention may be made at any point during the night, even if it is just a moment before Fajr. Niyyah means the resolution in the heart to do something; speaking it aloud is bid'ah (a reprehensible innovation), and anyone who knows that tomorrow is one of the days of Ramadaan and wants to fast has made the intention. (Majmoo' Fataawa Shaykh al-Islam, 25/215). If a person intends to break his fast during the day but does not do so, then according to the most correct opinion, his fast is not adversely affected by this; he is like a person who wants to speak during the prayer but does not speak. Some of the scholars think that he is not fasting as soon as he stops intending to fast, so to be on the safe side, he should make up that fast later on. Apostasy, however, invalidates the intention; there is no dispute on this matter.

(34) Making the intention the night before is not a condition of general nafl (supererogatory) fasts, because of the hadeeth narrated by `Aa'ishah (may Allaah be pleased with her), who said: "The Messenger of Allaah (peace and blessings of Allaah be upon him) entered upon me one day and said, `Do you have anything [food]?' We said, `No.' He said, `In that case I am fasting.'" (Reported by Muslim, 2/809, `Abd al-Baaqi). But in the case of specific nafl fasts such as `Arafaah and `Aashooraa', it is better to be on the safe side and make the intention the night before.

(35) If a person embarks on an obligatory fast, such as making up for a day missed in Ramadaan, or fulfilling a vow, or fasting as an act of expiation (kafaarah), he must complete the fast, and he is not permitted to break it unless he has a valid excuse for doing so. In the case of a naafil fast, "the person who is observing a voluntary fast has the choice either to complete the fast or to break it" (reported by Ahmad, 6/342) - even if there is no reason to break it. The Prophet (peace and blessings of Allaah be upon him) got up fasting one morning, then he ate. (As reported in Saheeh Muslim, in the story of the al-hais (a type of food) that was given to him as a gift when he was in `Aa'ishah's house; no. 1154, `Abd al-Baaqi). But will the person who breaks his fast for no reason be rewarded for the fasting that he has already done? Some of the scholars say that he will not be rewarded (al-Mawsoo'ah al-Fiqhiyyah, 28/13), so it is better for the person who is observing a voluntary fast to complete it, unless there is a valid, pressing reason for him to stop fasting.

(36) If a person does not know that Ramadaan has started until after dawn, he has to stop eating and drinking for the rest of the day, and he has to make that day up later on, according to the majority of scholars, because the Prophet (peace and blessings of Allaah be upon him) said: "There is no fasting for the one who does not have the intention to fast from the night before." (Reported by Abu Dawood, 2454).

(37) If a prisoner or captive knows that Ramadaan has begun by sighting the moon himself or by being told by a trustworthy person, he has to fast. If he does not know when the month is beginning, he must try to work it out for himself (ijtihaad) and act according what he thinks is most likely. If he later finds out that his fasting coincided with Ramadaan, this is fine according to the majority of scholars, and if his fasting came after Ramadaan, this is fine according to the majority of fuqahaa', but if his fasting came before Ramadaan, this is not acceptable, and he has to make up the fast. If part of his fasting coincided with Ramadaan and part of it did not, what coincided with it or came after it is fine, but what came before is not OK. If the matter never becomes clear to him, then his fasting is fine because he did the best he could, and Allaah burdens not a person beyond his scope. (Al-Mawsoo'ah al-Fiqhiyyah, 28/84).

(38) Once the entire disk of the sun has disappeared, the fasting person should break his fast, and not pay any attention to the red glow that remains on the horizon, because the Prophet (peace and blessings of Allaah be upon him) said: "Once night comes from there and the day disappears from there, and the sun has set, the fasting person should break his fast." (Reported by al-Bukhaari, al-Fath, no. 1954; the issue is also mentioned in Majmoo' al-Fataawa, 25/216).

The Sunnah is to hasten in breaking the fast. The Prophet (peace and blessings of Allaah be upon him) would not pray Maghrib until he had broken his fast, if only with a sip of water. (Reported by al-Haakim, 1/432; al-Silsilat al-Saheehah, 2110). If a fasting person cannot find anything with which to break his fast, he should have the intention in his heart to break his fast, and he should not suck his finger, as some of the common people do. He should beware of breaking the fast before the correct time, because the Prophet (peace and blessings of Allaah be upon him) saw some people hanging from their hamstrings with blood pouring from the corners of their mouths, and when he asked about them, he was told that they were people who broke their fast before it was time to do so." (The hadeeth is in Saheeh Ibn Khuzaymah, no. 1986, and in Saheeh al-Targheeb, 1/420). If a person is certain, or thinks it most likely, or is not sure whether he broke the fast before the proper time, he should make up the fast later on, because the basic principle is that the day is still there and has not ended. (Fataawa al-Lajnah al-Daa'imah, 10/287). He should beware of relying on the word of small children or untrustworthy sources, and he should also beware of the time differences between different cities and villages when he hears the adhaan on the radio and so on.

(39) When the dawn comes - which is the white light coming across the horizon in the East - the fasting person must stop eating and drinking straightaway, whether he hears the adhaan or not. If he knows that the muezzin calls the adhaan at dawn, he has to stop eating and drinking as soon as he hears his adhaan, but if the muezzin calls the adhaan before Fajr, he does not have to stop eating and drinking when he hears it. If he does not know the muezzin's usual practice, or there are differences among the muezzins, and he cannot determine the time of dawn for himself - as is usually the case in cities because of lighting and buildings - he should take the precaution of referring to a printed timetable, so long as he is sure that the calculations on which it is based are not incorrect.

(40) The Muslims living in cities where there is a distinct alternation of night and day in every twenty-four hour period are obliged to fast, no matter how long the day is, so long as that distinction between night and day is there. In some places there is no such distinction between night and day; Muslims in these places should fast according to the times in the nearest city in which there is a distinct alternation of night and day.

(41) Apart from hayd (menstruation) and nifaas (post-natal bleeding), other things that can break the fast are only considered to do so if the following three conditions apply: if a person knows that it breaks the fast and is not ignorant; if he is aware of what he is doing and has not forgotten that he is fasting; if he does it of his own free will and is not forced to do it.

(43) Anyone who eats and drinks deliberately during the day in Ramadaan with no valid excuse has committed a grave major sin (kabeerah), and has to repent and make up for that fast later on. If he broke the fast with something haraam, such as drinking alcohol, this makes his sin even worse. Whatever the case, he has to repent sincerely and do more naafil deeds, fasting and other acts of worship, so as to avoid having any shortfall in his record of obligatory deeds, and so that Allaah might accept his repentance.

If a person sees someone else who is eating because he has forgotten that he is fasting, he should remind him, because of the general meaning of the aayah (interpretation of the meaning): "… Help one another in righteousness and piety…" [al-Maa'idah 5:2], and the hadeeth, "if I forget, remind me"; and because of the principle that this is an evil action (munkar) that must be changed. (Majlis Shahr Ramadaan, Ibn `Uthaymeen, p.70)

(46) If a person is obliged to fast, but he deliberately has intercourse during the day in Ramadaan, of his own free will, where the two "circumcised parts" (genitals) come together and the tip of the penis penetrates either the front or back passage, his fast is broken, whether or not he ejaculates, and he has to repent. He should still fast for the rest of the day, but he has to make up the fast later on, and offer expiation (kafaarah), because of the hadeeth narrated by Abu Hurayrah (may Allaah be pleased with him): "Whilst we were sitting with the Messenger of Allaah (peace and blessings of Allaah be upon him), a man came to him and said: `O Messenger of Allaah, I am doomed!' He said, `What is the matter with you?' He said, `I had intercourse with my wife whilst I was fasting.' The Messenger of Allaah said, `Do you have a slave whom you could set free?' He said, `No.' He said, `Can you fast for two consecutive months?' He said, `No.' He said, `Do you have the wherewithal to feed sixty poor people?' He said, `No'…" (Reported by al-Bukhaari, al-Fath, 4, no. 1936). The same ruling also applies in cases of zinaa (adultery or fornication), homosexuality and bestiality.

(47) If a man wants to have intercourse with his wife but he breaks his fast by eating first, his sin is more serious, because he has violated the sanctity of the month on two counts, by eating and by having intercourse. It is even more certain in this case that expiation is obligatory, and if he tries to get out of it, that only makes matters worse. He must repent sincerely. (See Majmoo' al-Fataawa, 25/262).

(48) Kissing, hugging, embracing, touching and repeatedly looking at one's wife or concubine, if a man is able to control himself, is permissible, because it is reported in al-Saheehayn from `Aa'ishah (may Allaah be pleased with her) that the Prophet (peace and blessings of Allaah be upon him) used to kiss and embrace his wives whilst he was fasting, but he was the most in control of his desire. With regard to the hadeeth qudsi, "he keeps away from his wife for My sake", this is referring to intercourse. But if a person get aroused quickly and is unable to control himself, then it is not permissible for him to kiss or embrace his wife, because that will lead to him breaking his fast, as he cannot be sure that he will be able to avoid ejaculating or having intercourse. Allaah says in a hadeeth qudsi: "and he leaves his desire for My sake." The Islamic guideline is that anything that leads to haraam is also haraam.

(52) If a person ejaculates during the day in Ramadaan because of something that he could have refrained from, such as touching or repeatedly looking at a woman, he must repent to Allaah and fast for the rest of the day, but he also has to make up that fast later on. If a person starts to masturbate but then stops, and does not ejaculate, then he has to repent but he does not have to make the fast up later on, because he did not ejaculate. The person who is fasting must keep away from everything that may provoke his desire, and he must repel any bad thoughts that come to him. However, according to the most correct opinion, if he emits prostatic fluid (madhiy), this does not break his fast.

(53) "Whoever vomits unintentionally does not have to make up the fast later on, but whoever vomits on purpose does have to make up the fast." (Saheeh hadeeth narrated by al-Tirmidhi, 3/89). A person who vomits deliberately, by sticking his finger down his throat or applying pressure to his stomach, or deliberately smelling a repulsive odour, or looking at something that could make him vomit, is obliged to make up the fast later on. If he feels that he is about to vomit, but then it subsides by itself, this does not break his fast, because it is not something that he can control, but if the vomit comes into his mouth and he swallows it back down, this does break the fast. If a person feels sick in his stomach, he does not have to suppress the urge to vomit, because this could cause him harm. (Majaalis Sharh Ramadaan, Ibn `Uthaymeen, 67).

If a person unintentionally swallows something that is stuck between his teeth, or if it is so small that he could not tell it was there or spit it out, this is counted as being part of his saliva and it does not break his fast. But if it is big enough to spit out, he should spit it out. If he spits it out, this is OK, but if he swallows it, this breaks his fast. If it can be diluted in the mouth, in whole or in part, and it has an added taste or sweetness, it is haraam for him to chew it. If any of this substance reaches the throat, this breaks the fast. If a person spits out water after rinsing his mouth, his fast is not affected by any moisture or wetness that is left behind, because he cannot help it.

If he has gum ulcers or his gums bleed after using the siwaak (tooth stick), it is not permissible for him to swallow the blood; he has to spit it out. However, if some blood enters his throat by accident, and he did not mean for that to happen, there is no need to worry. Similarly, if vomit rises in his throat then goes back down to his stomach without him intending for this to happen, his fast is still valid. (Fataawa al-Lajnah al-Daa'imah, 10/254).

With regard to mucus coming from the head (nose and sinuses) and phlegm coming from the chest by coughing and clearing the throat, if it is swallowed before it reaches the mouth, this does not break a person's fast, because it is a problem which all people have; but if it is swallowed after it reaches the mouth, this does break the fast. However, if it is swallowed unintentionally, it does not break the fast.

It is disliked (makrooh) to taste food unnecessarily, because this carries the risk that the fast may be broken. Examples of cases where it is necessary to taste food include a mother chewing food for an infant when she has no other way to feed him, tasting food to make sure that it is OK, and tasting something when making a purchase. It was reported that Ibn `Abbaas said: "There is nothing wrong with tasting vinegar or anything that one wishes to buy." (Classed as hasan in Irwa' al-Ghaleel, 4/86; See al-Fath, commentary on Baab Ightisaal al-Saa'im, Kitaab al-Siyaam).

(54) Using siwaak is Sunnah for the one who is fasting at all times of the day, even if it is wet. If a person who is fasting uses a siwaak and detects some heat or other taste from it and swallows it, or if he takes the siwaak out of his mouth and sees saliva on it then puts it back in his mouth and swallows the saliva, this does not break his fast. (al-Fataawa al-Sa'diyyah, 245). He should avoid any substance that can be diluted, such as the green siwaak, or siwaak that has any extra flavour added to it, like lemon or mint. He should spit out any small pieces that come off the siwaak in his mouth; he should not swallow them deliberately, but if he swallows them accidentally, there is no harm done.

(55) If a fasting person is injured or suffers a nosebleed, or gets water or petrol in his mouth by accident, this does not break his fast. If he gets dust, smoke or flies in his mouth by accident, this does not break his fast either. Things that one cannot avoid swallowing, like one's own saliva, or dust from grinding flour, do not break the fast. If a person gathers a lot of saliva in his mouth then swallows it on purpose, this does not break the fast, according to the most correct opinion. (al-Mughni by Ibn Qudaamah, 3/106).

(58) Immersing oneself in water or wrapping oneself in wet clothes in order to cool down does not break the fast. There is nothing wrong with pouring water over one's head to obtain relief from heat and thirst. Swimming is disliked, because it might make one break the fast (by swallowing water). If a person's work involves diving and he can be sure that he will not get water in his mouth, there is nothing wrong with this.

(59) If a person eats, drinks or has intercourse, thinking that it is still night, then he realizes that dawn has already broken, there is no harm done, because the aayah clearly states that it is permissible to do these things until one is sure that dawn has come. `Abd al-Razzaaq reported with a saheeh isnaad going back to Ibn `Abbaas (may Allaah be pleased with him) that he said: "Allaah has permitted you to eat and drink so long as there is any doubt in your mind." (Fath al-Baari, 4/135; this is also the opinion of Shaykh al-Islam Ibn Taymiyyah, Majmoo' al-Fataawa, 29/263).

(60) If a person breaks his fast, thinking that the sun has already set when it has not, he must make up the fast later on (according to the majority of scholars), because the principle is that it is still day, and a fact that is certain cannot be rejected in favour of something doubtful. (Shaykh al-Islam Ibn Taymiyah thought that it was not necessary for a person in this situation to make up the fast).

(62) A woman who has reached the age of puberty, but is too shy to tell anyone, so she does not fast, has to repent and make up the days she has missed, as well as feeding a poor person for each day, as an act of expiation for delaying her fast, if the following Ramadaan comes and she has not yet made up those days. Her case is like that of a woman who fasts the days of her period out of shyness, and does not make them up later.

(64) When a menstruating woman sees the white substance - which is discharged by the uterus when the period is finished - by which a woman knows that she has now become taahir (pure), she should have the intention to fast from the night before and should fast. If she does not have a time when she knows she is taahir, she should insert a piece of cotton or something similar, and if it comes out clean, she should fast, and if she starts to bleed again, she should stop fasting, whether the blood is a flow or just spotting, because it breaks the fast as long as it comes at the time of the period. (Fataawa al-Lajnah al-Daa'imah, 10/154).

(66) It is better for a menstruating woman to remain natural and accept what Allaah has decreed for her by not taking any medication to prevent her from bleeding. She should be content with what Allaah accepts from her of breaking her fast during her period and making those days up later. This is how the Mothers of the Believers and the women of the salaf were. (Fataawa al-Lajnah al-Daa'imah, 10/151). Moreover, there is medical evidence to prove that many of the things used to prevent bleeding are in fact harmful, and many women have suffered from irregular periods as a result of taking them. However, if a woman does that and takes something to stop the bleeding, then fasts, this is OK.

(68) If a pregnant woman miscarries and the foetus is formed or has a discernible outline of any part of the body, such as a head or hand, then her blood is nifaas; if, however, she passes something that looks like a blood clot (`alaq) or a chewed piece of meat that has no discernible human features, her bleeding is istihaadah and she has to fast, if she is able, otherwise she can break her fast and make it up later on. (Fataawa al-Lajnah al-Daa'imah, 10/224). Once she becomes clean after having an operation to clean the womb (D&C), she should fast. The scholars stated that the embryo is considered to start taking shape after 80 days of pregnancy.

If a woman becomes clean from nifaas before forty days, she should fast and do ghusl so that she can pray. (al-Mughni ma'a al-Sharh al-Kabeer, 1/360). If the bleeding resumes within forty days after the birth, she should stop fasting, because this is still nifaas. If the bleeding continues after the fortieth day, she should make the intention to fast and do ghusl (according to the majority of scholars), and any bleeding beyond the fortieth day is considered to be istihaadah (non-menstrual bleeding) - unless it coincides with the usual time of her period, in which case it is hayd (menstrual blood).

(69) According to the most correct opinion, a woman who is pregnant or breastfeeding is regarded as being like one who is ill, so she is permitted not to fast, and she only has to make up the days that she missed, whether she fears for herself or for her child. The Prophet (peace and blessings of Allaah be upon him) said: "Allaah has lifted the obligation of fasting and part of the prayer from the traveller, and He has lifted the obligation of fasting from the pregnant and breastfeeding woman." (Reported by al-Tirmidhi, 3/85; he said (it is a) hasan hadeeth). If a pregnant woman fasts and experiences some bleeding, her fast is still valid; this does not affect her fast at all. (Fataawa al-Lajnah al-Daa'imah, 10/225).

(70) In the case of a woman who is obliged to fast, if her husband has intercourse with her during the day in Ramadaan with her consent, then the ruling that applies to him also applies to her. If, however, he forces her to do that, she should do her best to resist him, and she does not have to offer expiation. Ibn `Aqeel (may Allaah have mercy on him) said: "In the case of a man who has intercourse with his wife during the day in Ramadaan whilst she is sleeping, she does not have to offer expiation." But to be on the safe side, she should make up that fast later on. (Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) was of the opinion that this did not invalidate her fast at all).

Women have to make up the fasts that they miss during Ramadaan, even without their husbands' knowledge. It is not a condition for an obligatory fast for a woman to have the permission of her husband. If a woman starts to observe an obligatory fast, she is not allowed to break it except for a legitimate reason. Her husband is not permitted to order her to break her fast when she is making up a day that she has missed; he is not allowed to have intercourse with her when she is making up a missed fast, and she is not allowed to obey him in that regard. (Fataawa al-Lajnah al-Daa'imah, 10/353).

Praise be to Allaah; we praise Him and seek His help and forgiveness. We seek refuge with Allaah from the evil of our own selves and from our evil deeds. Whomsoever Allaah guides cannot be led astray, and whomsoever He leaves astray cannot be guided. I bear witness that there is no god except Allaah alone, with no partner, and I bear witness that Muhammad is His slave and Messenger.

The present situation of the societies in which Muslims live, the types of temptation to which they are painfully exposed and the kinds of whims and desires, doubts and confusion which have caused religion to become something strange, so that those who adhere to it are likened to something weird, and people say: "The one who holds on to his religion is like one who holds on to a burning coal."

"And those who disbelieve say, `Why is not the Qur'aan revealed to him all at once?' Thus (it is sent down in parts), that We may strengthen your heart thereby. And We have revealed it to you gradually, in stages. And no example to similitude do they bring (to oppose or to find fault in you or in this Qur'aan), but We reveal to you the truth (against that similitude or example), and the better explanation thereof." [al-Furqaan 25:32-33]

When the believers were coming back from al-Hudaybiyah, Allaah promised them much war booty which they alone would go and take (i.e., the booty of Khaybar). [He told them that] the munaafiqoon would ask to accompany them, but the Muslims would say, "You shall not follow us." They would persist in trying to change the words of Allaah, and they would say to the believers, "Nay, you envy us," to which Allaah responded by saying, "Nay, but they understand not except a little." [al-Fath, 48:15 - interpretation of the meaning]. Then all of this happened to the believers, step by step, word by word.

This is clear, for how can you expect steadfastness on the part of those who are too lazy to do righteous deeds when fitnah raises its ugly head and calamity increases? But Allaah will guide those who believe and do righteous deeds by their faith to the Straight Path. So the Prophet (peace and blessings of Allaah be upon him) used to persevere in doing righteous deeds, and the most beloved of good deeds to him were those that were continuous, even if they were small. When his Companions started to do anything, they would persist in it, and when `Aa'ishah (may Allaah be pleased with her) did something, she would keep it up.

The Prophet (peace and blessings of Allaah be upon him) used to say: "Whoever perseveres in doing twelve rak'ahs [i.e., the sunan rawaatib or sunnah prayers which the Prophet (peace and blessings of Allaah be upon him) did constantly], Paradise will be his right." (Sunan al-Tirmidhi, 2/273; he said, the hadeeth is hasan or saheeh; see also Saheeh al-Nisaa'i, 1/388 and Saheeh al-Tirmidhi, 1/131).

Think about the meaning of the aayah (interpretation of the meaning): "They said: `Burn him and help your aalihah (gods), if you will be doing.' We (Allaah) said: `O fire! Be you coolness and safety for Ibraaheem!' And they wanted to harm him, but We made them the worst losers." [al-Anbiya' 21:68-70]. Ibn `Abbaas said: "The last thing Ibraaheem said when he was thrown in the fire was, `Allaah is Sufficient for me and He is the Best Disposer of affairs.'" (Al-Fath, 8/22) Do you not feel how he stood firm in the face of oppression and torture, when you read this story?

Think about the aayah in which Allaah tells us about Moosa (interpretation of the meaning): "And when the two hosts saw each other, the companions of Moosa said: `We are sure to be overtaken.' Moosa said: `Nay, verily! With me is my Lord, He will guide me.'" [al-Shu'ara' 26:61-62]. Do you not feel how he stood firm when he was being pursued by the hosts of Pharaoh and was surrounded by cries of despair from his own people?

Read the story of the magicians of Pharaoh, which is an example of a small group that adhered firmly to the truth once it had become apparent to them. Do you not see how they stood firm in the face of threats issued by the oppressor who said, "Believe you in him (Moosa) before I give you permission? Verily! He is your chief who taught you magic. So I will surely cut off your hands and feet on opposite sides, and I will surely crucify you on the trunks of date-palms, and you shall surely know which of us [I (Pharaoh) or the Lord of Moosa] can give the severe and more lasting torment." [Ta-Ha 20:71 - interpretation of the meaning]. The small group of believers stood firm, with no thought of retreat, and said: "We prefer you not over the clear signs that have come to us, and to Him Who created us. So decree whatever you desire to decree, for can only decree (regarding) the life of this world." [Ta-Ha 20:72 - interpretation of the meaning].

One of the characteristics of the believing slaves of Allaah is that they turn to Allaah with du'aa', asking Him to help them to stand firm: "Our Lord! Let not our hearts deviate (from the truth) after You have guided us…" [Aal `Imraan 3:8 - interpretation of the meaning]; "Our Lord! Pour out constancy [patience] on us and make our steps firm…" [al-Baqarah 2:250 - Yusuf `Ali's translation].

The Prophet (peace and blessings of Allaah be upon him) told us that "The hearts of the sons of Adam are as one between the fingers of the Most Merciful, and He directs them as He wills." (Reported by Imaam Ahmad from Ibn `Umar; see Saheeh Muslim bi Sharh al-Nawawi, 16/204). The Messenger of Allaah often used to say, "O Controller of the hearts, make my heart adhere firmly to Your religion." (Reported by al-Tirmidhi from Anas. Tuhfat al-Ahwadhi, 6/349; Saheeh al-Jaami', 7864).

Thus are the people of bid'ah, confused and shaky in their faith. See how the people of `ilm al-kalaam are deprived of steadfastness at the time of death. Hence the salaf said, "The people who suffer the most doubt at the time of death are the people of al-kalaam." But think about it: has any follower of Ahl al-Sunnah wa'l-Jamaa'ah ever turned his back on this way in discontent after he has come to know and understand it? People may abandon it because of their whims and desires, or because of doubts if their understanding is weak, but no one has left because he saw something more correct or because he thought this way was wrong.

The proof of this is to be seen in the questions posed by Heraclius to Abu Sufyaan about the followers of Muhammad (peace and blessings of Allaah be upon him). He asked, "Has anyone ever left this religion out of discontent after entering it?" Abu Sufyaan said, "No." Then Heraclius said, "This is how it is when the joy of faith fills the heart." (Reported by al-Bukhaari, al-Fath, 1/32).

Look at the Madani period: we may ask, who was it who stood firm with the Prophet (peace and blessings of Allaah be upon him) at Hunayn when most of the Muslims fled? Was it the new converts who had become Muslim at the Conquest of Makkah, and who had not yet received sufficient training at the hands of the Prophet (peace and blessings of Allaah be upon him), most of whom had gone out only in search of booty? No… most of those who stood firm were the crème de la crème of the believers, who had already received that great training.

Feeling that the way which you are following is not something new that started in this century, but that it is an ancient and venerable way which the Prophets, speakers of truth, scholars, martyrs and righteous people have followed before you. This will reduce your feelings of loneliness and replace your alienation with a sense of comfort, and your sadness will turn to joy because you will feel that all these people are your brothers in this way and methodology.

The soul that is not active will stagnate. One of the most important fields in which one can be active is the field of da'wah, calling others to Allaah. This is the work of the Prophets, work which will save you from punishment, realize your potential and enable you to achieve great things. "Now then, for that (reason), call (them to the Faith), and stand steadfast as you are commanded…" [al-Shoora 42:15 - interpretation of the meaning]. It is not true to say that someone is neither making progress nor slipping back (for if you are not making progress, you are therefore falling back - no one is static). If a person is not occupied in acts of worship and obedience, he will be busy with sin and disobedience, and faith can wax and wane (it does not remain constant).

Besides bringing a great reward, da'wah is also a means of being steadfast in one's faith and protecting oneself from backsliding, because the one who is attacking does not need to defend himself, and Allaah is with the da'iyahs, making them stand firm. The da'iyah is like a doctor fighting illness with his experience and knowledge: by fighting the illness in others he will be the least likely to suffer it himself.

These are people whose characteristics the Prophet (peace and blessings of Allaah be upon him) referred to in the hadeeth, "Among the people are some who open the way to goodness and close the way to evil." (Hasan, reported by Ibn Maajah from Anas, 237, and by Ibn Abi `Aasim in Kitaab al-Sunnah, 1/127. See also Al-Silsilat al-Saheehah, 1332). Looking for scholars, righteous people and believing da'iyahs, and keeping close to them, is a great help in remaining steadfast. When times of trial arose in Islamic history, Allaah helped the Muslims to stand firm with the help of some individuals.

Think about what Ibn al-Qayyim (may Allaah have mercy on him) said about the role of his shaykh, Shaykh al-Islam [Ibn Taymiyah] in helping Muslims to stand firm: "When our fear became too great and we began to think the worst and things got too difficult for us, we would come to him. We only had to see him and hear his words, and all that would go away, to be replaced by tranquillity, strength, assurance and calm. Glory be to the One Who made His slaves witness Paradise before their meeting with Him, opened its door to them in this world and caused them to feel its fragrant breezes so that they would devote all their energy to seeking it and competing for it." (Al-Waabil al-Sayib, p. 97).

Here Islamic brotherhood emerges as a basic source of steadfastness. Your righteous brothers, leaders and teachers are a source of help for you on the path, a strong pillar on which you can lean. They can make you more steadfast through the aayaat they know and the wisdom they possess… Stick with them and live among them; do not be alone, lest the shayaateen overwhelm you, for the sheep that the wolf eats is the one that wanders off away from the flock.

We need to stand firm even more when victory is delayed, so that we will not go astray after being steadfast. Allaah says (interpretation of the meaning): "And many a Prophet fought (in Allaah's Cause) and along with him (fought) large bands of religious learned men. But they never lost heart for that which did befall them in Allaah's Way, nor did they weaken nor degrade themselves. And Allaah loves al-saabireen (the patient ones). And they said nothing but: `Our Lord! Forgive us our sins and our transgressions (in keeping our duties to You), establish our feet firmly, and give us victory over the disbelieving folk.' So Allaah gave them the reward of this world, and the excellent reward of the Hereafter…" [Aal `Imraan 3:146-148]

When the Messenger of Allaah (peace and blessings of Allaah be upon him) wanted to calm down his persecuted Companions and make them steadfast, he told them, at times of persecution and testing, that the future belonged to Islam. What did he say? Al-Bukhaari reported from Khabbaab that he said: "Allaah will certainly complete this matter (i.e., Islam), until a traveller will be able to go from San'aa' to Hadramawt fearing nothing except Allaah and the wolf that may attack his sheep." (Reported by al-Bukhaari; see Fath al-Baari, 7/165).

The Qur'aan also exposes the aims and means of the people of falsehood, as Allaah says (interpretation of the meaning): "And thus do We explain the aayaat (proofs, evidence, verses, lessons, signs, revelations, etc.) in detail, that the way of the mujrimoon (criminals, polytheists, sinners) may become manifest" [al-An'aam 6:55] - so that the Muslims will not be caught unawares and so that they will know from which direction Islam will be attacked.

The most important of these is sabr (patience). Al-Bukhaari and Muslim report that the Prophet (peace and blessings of Allaah be upon him) said: "No one is given any gift greater and more bountiful than patience." (Reported by al-Bukhaari in Kitaab al-Zakaah, Baab al-Isti'faaf `an al-mas'alah; and by Muslim in Kitaab al-Zakaah, Baab Fadl al-Ta'affuf wa'l-Sabr). The greatest patience comes at the onset of a disaster, and if something unexpected befalls a man, the disaster will overwhelm him and he will lose his steadfastness, if he does not have patience.

Think about what Ibn al-Jawzi (may Allaah have mercy on him) said: "I saw an old man, nearly eighty years old, who always used to come to jamaa'ah prayers. A son of his daughter died, and he said, `No one should pray to Allaah any more, because He does not respond.' Then he said, `Allaah is stubborn and does not leave us a son.'" (Al-Thabaat `ind al-Mawt by Ibn al-Jawzi, p. 34). Exalted be Allaah far above what he said.

When the Muslims were defeated at Uhud, this disaster was quite unexpected, because Allaah had promised them victory, but Allaah taught them a hard lesson through the blood of the martyrs. "(What is the matter with you?) When a single disaster smites you, although you smote (your enemies) with one twice as great, you say: `From where does this come to us?' Say (to them), `It is from yourselves (because of your evil deeds).'…" [Aal `Imraan 3:165 - interpretation of the meaning]. How could they have been the cause of it?

He was taken to al-Ma'moon in chains, and (al-Ma'moon) had already issued him such a stern warning before he reached him that a servant said to Imaam Ahmad, "It hurts me, O Abu `Abd-Allaah, that al-Ma'moon has unsheathed a sword which he has never unsheathed before, and he swears by his relationship to the Messenger of Allaah (peace and blessings of Allaah be upon him) that if you do not accept what he says about the Qur'aan being created, he will certainly kill you with that sword." (Al-Bidaayah wa'l-Nihaayah, 1/332)

At this point, the intelligent scholars took the opportunity to say to their imaam words that would help him to remain steadfast. In al-Siyar (11/238), al-Dhahabi reports from Abu Ja'far al-Anbaari: "When Ahmad was taken to al-Ma'moon, I was told about it, so I crossed the Euphrates and found him sitting in an inn, where I greeted him. He said, `O Abu Ja'far, why did you go to the trouble (of coming here)?' I said, `Listen to me, today you are the leader and the people are following you. By Allaah, if you accept that the Qur'aan is created, a lot of people will go along with that, but if you do not, then neither will they. Even if this man (al-Ma'moon) does not kill you, you will still die, because death is inevitable, so fear Allaah, and do not go along with (al-Ma'moon).' Ahmad began to weep and said, `Ma sha Allaah.' Then he said, `O Abu Ja'far, say it again,' so I said it again, and he kept saying, `Ma sha Allaah.'…"

With regard to his being taken to al-Ma'moon, Imaam Ahmad said: "We reached al-Rahbah at midnight, and a man came to us and said, `Which of you is Ahmad ibn Hanbal?' He was told, `This man.' He said to the camel-driver, `Slow down.' … Then he said, `Listen to me, why should you worry if you get killed here and go to Paradise?' Then he said, `May Allaah be with you,' and left. I asked about him and I was told, `He is an Arab from the tribe of Rabee'ah who deals with wool in the desert. He is called Jaabir ibn `Aamir, and they say good things about him.'" (Siyar A'laam al-Nubala', 11/241).

In al-Bidaayah wa'l-Nihaayah, it says that a Bedouin said to Imaam Ahmad: "Listen to me, you are a representative of the people, so do not be bad news for them. You are the leader of the people today, so beware of doing what they are asking you to do, lest you bear their sins on the Day of Resurrection. If you love Allaah, then bear this with patience, for the only thing standing between you and Paradise is your being killed."

It was reported that Imaam Ahmad said: "I never heard any stronger words at that time than what a Bedouin said to me at Rahbat Tawq, a village between al-Raqqah and Baghdaad on the banks of the Euphrates. He said, `O Ahmad, if they kill you for the truth, you will be a shaheed (martyr), and if you live, you will be praised.' And so my heart grew strong." (Siyar A'laam al-Nubala', 11/241).

Imaam Ahmad said of the young man Muhammad ibn Nooh, who accompanied him at that time of trial: "Even though he was so young, he had such great knowledge, and I never saw anyone who adhered more firmly to the command of Allaah than Muhammad ibn Nooh, and I hope that his end was good. He said to me one day, `O Abu `Abd-Allaah, you are not like me. You are a man whom people follow, and they are straining their necks to see what you will do, so fear Allaah and adhere to His commands.' Then he died, and I prayed the janaazah (funeral) prayer for him and buried him." (Siyar A'laam al-Nubala', 11/242)

Even his fellow-prisoners, whom Imaam Ahmad used to lead in prayer in chains, had a role to play in helping him to stand firm. One day when he was in prison, Imaam Ahmad said, "I don't care about being in prison - it is no different from my home - or about being killed by the sword, but I am afraid of the trial of being whipped." One of the other prisoners heard him and said, "Don't worry, O Abu `Abd-Allaah, it is only two lashes of the whip, then you don't feel where the rest fall." It was as if this reassured him and calmed him down. (Siyar A'laam al-Nubala', 11/240)

The Prophet (peace and blessings of Allaah be upon him) used the mention of Paradise to encourage his Companions to stand firm. According a a hasan saheeh hadeeth, the Messenger of Allaah (peace and blessings of Allaah be upon him) passed by Yaasir, `Ammaar and Umm `Ammaar when they were being tortured for the sake of Allaah and said, "Patience, family of Yaasir, patience, family of Yaasir, for your destination is Paradise." (Reported by al-Haakim, 3/383; it is a hasan saheeh hadeeth. See Fiqh al-Seerah, ed. Al-Albaani, p. 103).

The trial of worldly power and authority. Allaah says (interpretation of the meaning): "And keep yourself patiently with those who call on their Lord morning and afternoon, seeking His Face, and let not your eyes overlook them, desiring the pomp and glitter of the life of the world; and obey not him whose heart We have made heedless of Our Remembrance, one who follows his own lusts and whose affair (deeds) has been lost." [al-Kahf 18:28].

Oppression and injustice. Allaah has described this in the most evocative terms in the Qur'aan (interpretation of the meaning): "Cursed were the people of the ditch, fire supplied (abdunantly) with fuel, when they sat by it (the fire), and they witnessed what they were doing against the believers (i.e., burning them). They had nothing against them, except that they believed in Allaah, the All-Mighty, Worthy of all Praise! To Whom belongs the dominion of the heavens and the earth! And Allaah is Witness over everything." [al-Burooj 85:4-9]

Which is the greatest trial in this world. The Prophet (peace and blessings of Allaah be upon him) said: "O people, there has never been any fitnah (trial) on the face of the earth since Allaah created Adam greater than the trial of the Dajjaal… O slaves of Allaah, O people, stand firm, for I shall describe him to you in a way that no Prophet before me has described him…" (Reported by Ibn Maajah, 2/1359; see Saheeh al-Jaami', 7752).

With regard to the heart and the trials it is subjected to, the Prophet (peace and blessings of Allaah be upon him) said: "Hearts are exposed to trials one after the other. Any heart that succumbs to them is stained with a black spot, and any heart that resists them becomes pure white, until all hearts of one of these two types. The white heart is intensely white and will not be harmed by any trial so long as heaven and earth remain, and the black heart is intensely black and does not recognize good or forbid evil, except what suits its own whims and desires." (Reported by Imaam Ahmad, 5/386, and by Muslim, 1/128 - this version narrated by Muslim).

"O you who believe! When you meet (an enemy) force, take a firm stand against them…" [al-Anfaal 8:45 - interpretation of the meaning]. One of the major sins (kabaa'ir) in our religion is running away from the battlefield. When the Prophet (peace and blessings of Allaah be upon him) was carrying earth on his back when they were digging the trench (al-khandaq), he repeated with the believers, "Make us steadfast when we meet our enemies." (Reported by al-Bukhaari in Kitaab al-Ghazawaat, Bab Ghazwat al-Khandaq. See al-Fath, 7/399)

"Among the believers are men who have been true to their covenant with Allaah [i.e., they have gone out for jihaad (holy fighting), and showed not their backs to the disbelievers], of them some have fulfilled their obligations (i.e., have been martyred), and some of them are still waiting, but they have never changed [i.e., they never proved treacherous to their covenant which they concluded with Allaah] in the least." [al-Ahzaab 33:23 - interpretation of the meaning]. Their principles are dearer to them than their own souls, and their determination knows no compromise.

The kuffaar and immoral people are denied steadfastness at the most difficult and most stressful times, and they cannot utter the Shahaadah at the time of death - which is one of the signs of a bad end. A man was told when he was dying to say Laa ilaaha ill-Allaah, and he started to move his head from right to left, refusing to say it. Another started to say, "This is an excellent piece, this is a bargain," when he was dying. A third began to mention the names of various chess pieces, and a fourth started to hum the tunes of songs, or to mention the name of someone he loved. This is because those things distracted them from remembering Allaah in this world.

"Abu Ja'far Muhammad ibn `Ali Warraaq Abu Zar'ah said: we were with Abu Zar'ah in Shahraan, one of the villages of al-Riyy, when he started dying, and Abu Haatim, Ibn Waarah, al-Mundhir ibn Shaadhaan and others were with him. They remembered the hadeeth, `Tell those who are dying to say Laa ilaaha ill-Allaah,' but they felt too shy to tell Abu Zar'ah to say it. They said, `Let us mention the hadeeth.' Ibn Waarah said: `Abu `Aasim told us, `Abd al-Hameed ibn Ja'far told us, from Saalih,' and he started to say `Ibn Abi…' but he could not go any further. Then Abu Haatim said, `Bundaar told us Abu `Aasim told us, from `Abd al-Hameed ibn Ja'far, from Saalih…' but he could not go any further, and the rest remained silent. Then Abu Zar'ah said, whilst he was dying, he opened his eyes and said: `Bundaar told us, Abu `Aasim told us, `Abd al-Hameed told us, from Saalih ibn Abi Ghareeb from Katheer ibn Murrah from Mu'aadh ibn Jabal who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said, "Whoever says as his last words La ilaaha ill-Allaah, will enter Paradise."' Then his soul departed, may Allaah have mercy on him." (Siyar A'laam al-Nubala', 13/76-85).