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

Tips for Seizing the Opportunity of Ramadan in Obedience to Allah

 

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

 

One of these indications is the verse in which Allah says [what means]: "O you who have believed, decreed upon you is fasting as it was decreed upon those before you that you may become righteous - [Fasting for] a limited number of days. So whoever among you is ill or on a journey [during them] - then an equal number of days [are to be made up]" (Al-Baqarah: 183-184). This verse highlights the concept of the specified days, drawing attention to their precise calculation. The purpose of this calculation is to seize the opportunity presented by these days, leading to the achievement of happiness in both this world and the hereafter.

 

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

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

 

The evidence on this is abundant, including:

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

 

 

 

 

 

 

 

 

 

 

 

 

 

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Summarized Fatawaa

Can a menstruating woman listen to the Quran from the radio or television?

Yes, a menstruating woman is allowed to listen to the Quran from the radio or television. What is forbidden for her is reciting the Quran and touching the Mus-haf, but listening is permissible—in fact, it is an act of worship.However, she should not repeat along with the Qur’an or try to keep pace with it. 

How to perform the witr prayer in terms of connection (wasl) and separation (fasl)?

 
Praise be to Allah, and peace and blessings be upon our Master, the Messenger of Allah.
 
The Witr prayer has several forms that vary in terms of virtue:
 
The First Form: Separating every two units (rak‘ah) with a Tashahhud and a Taslim (salutation). This is superior to connecting the units, even if it is only a single rak‘ah. This is based on the Hadith of ‘Aishah (may Allah be pleased with her): 'The Messenger of Allah ﷺ used to pray eleven units between the end of the ‘Isha prayer and dawn, performing the Taslim after every two units and performing Witr with a single unit.' (Related by al-Bukhari & Muslim).
 
The Second Form: Connecting the units with only one final Tashahhud at the very end.
 
The Third Form: Connecting with two Tashahhuds—meaning reciting the Tashahhud before the final unit without performing the Taslim, then standing to complete the final unit. This form is considered the lowest in rank so that the Witr prayer remains distinct from the obligatory Maghrib prayer, as stated in the Hadith: 'Do not make the Witr resemble the Maghrib prayer.' (Narrated by Al-Daraqutni, who stated its narrators are trustworthy).
 
It is stated in Bushra al-Karim Sharh al-Muqaddimah al-Hadramiyyah: 'It is permissible to connect [the Witr] with one Tashahhud in the final unit—which is better—or with two Tashahhuds in the last two units, as both methods are established in Sahih Muslim from the actions of the Prophet ﷺ. In the connected method, more than two Tashahhuds are prohibited. Furthermore, separating (al-Fasl) is better than connecting (al-Wasl) if the number of units is the same, because the Hadiths supporting it are more numerous and it involves more devotional actions.' And Allah the Exalted knows best."

What is the ruling on praying seated due to severe obesity, given that I experience hardship in performing the prayer — especially when rising from the ground after sujūd to perform the next rak‘ah?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah ﷺ.
Standing, when one is able to do so, is a pillar of the prayer. However, whoever would experience severe, intolerable hardship, or fears harm to himself or to a limb due to obesity, or finds that standing causes him to lose his khushū‘ (humble focus and concentration) in prayer, then there is no objection to his praying seated on a chair or on the ground, performing rukū‘ (bowing) and sujūd (prostration) through gesture — provided that the gesture for sujūd is made lower than that for rukū‘. Whoever is able, at any point, to properly perform any one of these pillars, is obligated to perform it in full; for omitting it is a concession that applies only in cases of genuine inability. The Prophet ﷺ said: "When I command you to do something, do of it whatever you are able." (Related by al-Bukhārī). As the scholars of fiqh have established: what remains possible is not waived on account of what is difficult.
The criterion for determining genuine inability, as chosen by Imam al-Ḥaramayn al-Juwaynī (raḥimahullāh), is that the worshipper experiences hardship that causes him to lose his khushū‘.
As for voluntary (nafl) prayer, there is no objection to performing it while seated, even if one is able to stand. However, rukū‘ and sujūd must still be performed [in their proper physical form] by anyone who is able to do so. And Allah, the Exalted, knows best.

In the Sharia-compliant viewing  at a prospective bride (*al-naẓrah al-sharʿiyyah*), is it permissible for the man to see the woman without a veil (*ḥijāb*)?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah.
It is sunnah for the suitor to see the woman he is seeking to marry within the limits the Sharīʿah permits, namely looking at the face and the hands (palms and backs), based on the saying of the Prophet (peace and blessings be upon him): “Look at her, for it is more likely to bring about harmony between you.” Narrated by al-Tirmidhī.
The suitor may also ask one of the women to look at the woman he is seeking to marry. In that case, she is permitted to see of her what she is normally permitted to see, which is not limited to the face and hands, and she then describes these matters to the suitor. It is narrated on the authority of Anas (may Allah be pleased with him) that the Prophet (peace and blessings be upon him) sent Umm Sulaym to look at a girl, and said: “Smell her breath, and look at her heels.” Narrated by Aḥmad in his Musnad.
It is stated in Tuḥfat al-Muḥtāj (Vol.7/p.192): “For one who cannot easily look, or does not wish to look himself, it is sunnah to send someone who is permitted to look at her, to observe her and describe her to him, even regarding what he himself is not permitted to look at. He thereby gains through the sending what he would not gain through looking. Because of the added need for this, it is excepted from the prohibition of a woman describing another woman to a man.”
The permissibility of looking is conditional upon his resolve to marry her once he is able to, his predominant assumption that his proposal will be accepted, and his assumption that the woman is free of marriage and of a waiting period (ʿiddah). Otherwise, looking is forbidden.
Accordingly, it is not permissible for the suitor to look at anything other than the face and hands. He may ask one of his maḥram women, such as his mother or sister, to see the woman unveiled, and the Sharia-compliant viewing (of a prospective bride) must take place in the presence of one of the woman’s maḥrams. And Allah Almighty knows best.

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