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Ramadan: The Month of the Qur’an
Author : Dr. Mohammad Al-Hunaiti
Date Added : 06-05-2025

Allah, The Almighty, Says in the Qur'an (What means): "Ramadan 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)." [Al-Baqarah/2]. Ramadan is the month of goodness, charity, generosity, and blessings. In it, the believers race towards attaining The Pleasure of Allah, His forgiveness, and mercy.

Undoubtedly, the doors to goodness and opportunities to increase acts of worship during this great month are many and varied; each person benefits from them in ways that increase their good deeds, elevate their ranks, and earn The Pleasure of Allah, The Exalted. Among these doors are: reciting the Noble Qur’an, studying it, and gaining understanding of its rulings.

Indeed, reading the Holy Quran is among the best and most esteemed deeds in the sight of Allah the Almighty. How could it not be, when the Holy Quran is the speech of The Lord of The Worlds, which He sent down as guidance for the righteous, and revealed to His Prophet, peace and blessings be upon him, as a mercy to the worlds.

Moreover, reading the Quran is recommended at all times, and it is even more emphasized during the month of Ramadan, because good deeds are multiplied in this virtuous month.

Among the evidence for the virtue of reading the Holy Quran is His saying, the Most High (What means: " For me, I have been commanded to serve the Lord of this city, Him Who has sanctified it and to Whom (belong) all things: and I am commanded to be of those who bow in Islam to God’s Will,- And to rehearse the Qur’an: and if any accept guidance, they do it for the good of their own souls, and if any stray, say: "I am only a Warner"." [An-Naml/91-92].

He The Almighty also Says (What means): "Those who rehearse the Book of God, establish regular Prayer, and spend (in Charity) out of what We have provided for them, secretly and openly, hope for a commerce that will never fail:" [Fatir/29].

In addition, Abdallāh Ibn ‘Amr (May Allah Be Pleased with them) reported God’s messenger as saying: "The one who was devoted to the Qur’ān will be told to recite, ascend and recite carefully as he recited carefully when he was in the world, for he will reach his abode when he comes to the last verse he recites." [At-Tirmithi].

Abu Hurairah narrated that the Prophet (PBUH) said: "The one who memorized the Qur'an shall come on the Day of Judgment and (the reward for reciting the Qur'an) says: 'O Lord! Decorate him." So he is donned with a crown of nobility. Then it says: "O Lord! Give him more!' So he is donned with a suit of nobility. Then it says: "O Lord! Be pleased with him.' So He is pleased with him and says: "Recite and rise up, and be increased in reward with every Ayah. "[At-Tirmithi].

‘Abdallah Ibn ‘Amr (May Allah Be Pleased with them) reported God’s messenger as saying: "Fasting and the Qur’an intercede for a man. Fasting says, ‘O my Lord, I have kept him away from his food and his passions by day, so accept my intercession for him.’ The Qur’an States (What means): ‘I have kept him away from sleep by night, so accept my intercession for him.’ Then their intercession is accepted." [Ahmad].

It was narrated that Anas bin Malik said: "The Messenger of Allah said: 'Allah has His own people among mankind.' They said: 'O Messenger of Allah, who are they?' He said: 'The people of the Qur'an, the people of Allah and those who are closest to Him." [Ibn Majah].

Abū Umāma (May Allah Be Pleased with him) said he heard God’s messenger say: "Recite the Qur’ān, for on the day of resurrection it will come as an intercessor for those who recite it." [Moslim].

However, it is obligatory upon the Muslim not to read the Quran as he reads other books, nor should his greatest concern be to increase the number of times he completes it. Rather, he should read the Holy Quran with contemplation and reflection. That is why the noble Companions would not move on from a verse until they acted upon it. Allah The Almighty Says (What means): "Then do they not reflect upon the Quran, or are there locks upon their hearts?" [Muhammad/24].

An-Nawwās Ibn Sam'ān (May Allah Be Pleased with him) said he heard the Prophet say: "On the day of resurrection the Qur’ān and those who acted according to it will be brought with sūra al-Baqara and Āl ‘Imran preceding them* like two black clouds or canopies with light between them, or as though they were two flocks of birds in ranks pleading for the one who recited them." [Moslim].

 I conclude with the saying of Abdullah Ibn Mas'ud (May Allah Be Pleased with him): "The bearer of the Quran should be recognized by his night when people are sleeping, by his day when people are eating, by his sadness when people are rejoicing, by his weeping when people are laughing, by his silence when people are  engaging in idle talk, and by his humility when people are being arrogant.'" [Narrated by Ibn Abi Shaybah in "Al-Musannaf"].

In this great month, the Muslim seizes every moment in obedience to Allah The Almighty and in reciting His verses, so that he may attain Allah's Pleasure and Paradise.

The published article reflects the opinion of its author

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Summarized Fatawaa

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

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

What are the pillars of fasting?

The pillars of fasting are intention and abstaining from all nullifiers of fasting from dawn to sunset.

What is the ruling on swearing an oath by the Prophet ﷺ, and does such an oath take effect according to Imām Aḥmad ibn Ḥanbal, requiring expiation upon its breach?

All praise is due to Allah, and peace and blessings be upon our master the Messenger of Allah ﷺ.
Swearing an oath by a created being is disliked (makrūh) in our Shāfiʿī school. Shaykh al-Islām Imām al-Nawawī, may Allah have mercy upon him, states: "Swearing by a created being is disliked — such as swearing by the Prophet, the Kaʿbah, Jibrīl, the Companions, or the Prophet's family. Al-Shāfiʿī, may Allah have mercy upon him, said: 'I fear that swearing by other than Allah the Almighty may constitute an act of disobedience.' The scholars of the school explained this to mean: that is, something forbidden and sinful — indicating that he had some hesitation in the matter. Al-Imām stated: the established position of the school is that it is categorically not forbidden, but rather disliked. Furthermore, whoever swears by a created being, his oath does not take effect and no expiation (kaffārah) is required if he breaks it." [Rawḍat al-Ṭālibīn wa ʿUmdat al-Muftīn, Vol. 11/P.6]
According to the Ḥanbalī school, however, expiation becomes obligatory upon one who swears by our master the Prophet ﷺ and then breaks his oath. Imām al-Bahūtī al-Ḥanbalī, may Allah have mercy upon him, states: "No expiation is required for swearing by other than Allah the Almighty, even if the oath is broken — because expiation was made obligatory for swearing by Allah and His attributes, out of reverence for His names, and nothing else is equal to Him in this regard... except in the case of swearing by our Prophet Muḥammad ﷺ, for expiation becomes obligatory when one swears by him and then breaks the oath. This was explicitly stated in the narration of Abū Ṭālib, because he is one of the two conditions of the two testimonies of faith by which a disbeliever becomes a Muslim. Ibn ʿAqīl held the view that swearing by any of the other prophets, peace and blessings be upon them all, carries the same ruling." [Sharḥ Muntahā al-Irādāt, Vol. 3/P.441]. And Allah the Almighty knows best.

What is the ruling of Islamic Law on Making up Prayers Missed before Reaching Puberty?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah ﷺ.
Among the conditions for accountability for one's actions in the Hereafter is taklīf (religious legal responsibility) — meaning, possessing sound reason and having reached puberty. The signs of puberty are: nocturnal emission, menstruation, or reaching the age of fifteen [lunar years].
Whoever missed prayers before reaching puberty is not obligated to make them up, since taklīf did not yet apply to him at that time. Our master, the Prophet ﷺ, said: "The pen has been lifted from three: from the child until he reaches puberty, from the sleeping person until he wakes, and from the insane person until he regains sanity." [Related by Abū Dāwūd]
The method for making up missed prayers and fasts has already been explained in Fatwa No. 2705, and Fatwa No. 876. And Allah, the Exalted, knows best.