Kaffara (Penalty) for not fasting Ramadan

Kaffara (Penalty) for not fasting Ramadan

Q: How much is the Kaffara (Penalty) for not fasting in Ramadan?

A: It is a great sin to eat or drink during the days of Holy Ramadan, or deliberately commit acts which break the fast without a justifiable reason. Anyone who leaves out a fast purposely have to give Qaza as well as Kaffara. 

The Kaffara for each fast is either:

(1) To free a slave. Or
(2) To fast for 60 days. Or
(3) To feed 60 poor.


If you choose to fast for 2 months (60 days) as Kaffara, you will have to fast for 31 days together and thereafter, you can complete the balance of 29 days in your own time. However, you will not begin fasting your 31 days when you know there will be a day in between when it is Haraam to fast; e.g.

You will not begin fasting your Kaffara at the beginning of Zilhajj as on the 10th of Zilhajj [Eid-ul- Hajj] it is Haraam to fast.

If however, you choose to feed 60 poor, you have to give away food or grain which would be enough for a full meal. This can be in the form of wheat, barley or loaves. If a person breaks his fast by a Haraam acts like:

(1) Drinking Alcohol, etc. Or

(2) Attributing lies to Allah, His Prophets and the Imams. Then he or she will have to give ALL the three above said Kaffara together.

Also Read

• Forbidden during fasting in Ramadan
• F.A.Q on Ramadan - part1
• #Ramadan Prayers | Duas to be read in Holy Month of #Ramadan
• Itikaf Niyat and Itikaf Dua in Ramadan
• Nafil Namaz (Salat and Dua) on Shabe Qadr | Prayers for Shab e Qadr
• How to perform Taraweeh Salat with Taraweeh Tasbih
• Do's and Dont's during fasting in the holy month of Ramadan
• All you want to know about #Zakat-ul-Fitr. FAQs of Zakat with videos
•  How to perform Eid-ul-Fitr Namaz and Nawafil Namaz (Salat) on day of Eid-ul-Fitr

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Do's and Dont's during fasting in the holy month of Ramadan

The things, which are forbidden during fasting can be divided into three (3) groups as follows:

(A) Related to Head and Mouth:

01. Eating
02. Drinking
03. Intentionally letting the thick dust or smoke enter the throat
04. Vomiting intentionally (even if it is for a medical purpose)
05. Submerging the head completely into the water

(B) Related to Private Parts:

06. Sexual intercourse
07. Doing anything that would cause discharge of semen
08. Using liquid enema
09. Intentionally remaining in state of Janabat [It is a state of ritual impurity (Najasat) caused by sexual intercourse or discharge of semen. “Junub” means the person on whom Ghusl-e-Janabat is Wajib] till the time of fajr.

A person becomes Junub and goes to sleep:
(a) With intention of not doing Ghusl before dawn = Fast is Batil (Null/Void)
(b) With intention of doing Ghusl before dawn:
i. But did not wake up before dawn = Fast is valid
ii. Woke up once and went back to sleep till fajr = Fast + do Qaza
(Make up the fast during other days after Ramadan)
iii. Woke up twice and went back to sleep till fajr = Fast + do Qaza + it is recommended to pay Kaffara (Penalty)
Similarly, intentionally remaining in state of Hayz (period) for a woman whose bleeding
has stopped and has enough time to do Ghusl or, at least, Tayammum before fajr.

(C) Moral or Ethical:

10. Kizb (lying) of the highest type - falsely attributing a statement to Allah, the Prophets, and
the Imams - makes the fast Batil (Null/Void)

Note: If a person does any of the Muftirat intentionally, then the fast will become Batil. However,
doing any of these unintentionally does not harm the validity of fasting.

Also Read FAQ on Ramadan

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The Medical Benefits of Taraweeh Prayers

Muslims derive therapeutic and spiritual benefits starting from the Wudu to the physical movements in the Salat-Takbir, Qiyam, Ruku, Sajda, Jalsa, and Tasleem. We perform five daily contact prayers (Salat) and voluntary prayers (Sunnah, Nafl) throughout the year and Taraweeh prayers during the month of Ramadan. This results in moderate physical exercise particularly to every muscle in the body. Some muscles contract isometrically (same length) and some contract in approximation or isotonically (same tension). The energy needed for the muscle metabolism increases during the performance of Salat, resulting in a relative deficiency of oxygen and muscle nutrients. In turn this deficiency causes vasodilatation - an increase in the caliber of blood vessels, thereby allowing blood to flow easily back to the heart. The temporarily increased load on the heart acts to strengthen the heart muscle and to improve the circulation within the heart muscle.

During the month of Ramadan, additional prayers are performed after salatul Ishaa, called Taraweeh prayers which vary from eight rakat to 22 rakat. There's a few minutes break after every four rakat for chanting and extolling the Majesty of Allah. After Iftar the blood glucose level continues to rise from the food ingested. Just before the Iftar meals, the blood glucose and insulin levels are at their lowest level. After an hour or so after the Iftar meal, the blood glucose begins to rise and also plasma insulin. The liver and the muscles take up the circulating glucose. The blood sugar reaches high levels in an hour or two and the benefits of Taraweeh prayers come into effect. The circulating glucose is metabolized into carbon dioxide and water during the Taraweeh prayers.

Hence, the Taraweeh prayers help in expanding the extra calories and improve flexibility, coordination, reduce stress-related autonomic responses in healthy persons, and relieve anxiety and depression.

Physical and Emotional Well-being

The gentle exercises performed in Taraweeh prayers improve physical fitness, emotional well-being and increase the longevity of the Namazi (one who performs the Salat or Namaz). When a little extra effort is made, as in performing the Taraweeh prayers, there will be a betterment in the endurance, stamina, flexibility and strength. It was noted that the five daily prayers (salat) produce the same physiological changes without any undesirable side effects as those produced by jogging or walking at about three miles per hour. Recent research studies performed on 17,000 Harvard alumni who entered college between 1916-1950 gives strong evidence that only moderate aerobic exercise, equivalent to jogging about three miles a day, promotes good health and may actually add years to life. Men who expended about 2000 kcal of exercise on a weekly basis (equal to a daily 30 minute walk, run, cycle, swim, etc.,) had one-quarter to one-third lower death rates than classmates who did little or no exercise. In addition to the health-boosting qualities of the salat (Namaz), the Namazi will be trained to be ever-ready for any unexpected physical exertion such as sudden lifting of children, chairs, or catching a public transportation vehicle. The elderly will accomplish this more securely and efficiently. Hence, this is an advantage for the elderly to maintain their physical fitness for a longer period of time. It has been observed that those who fast and perform the Taraweeh prayers report feeling much convalescing and robust.

Elderly

As human beings grow older, their physiological activity diminishes. As a result, their bones become thinner, and if not taken care of, will suffer from Osteoporosis. This condition causes the fractures of the bones in the elderly when they fall due to a loss of bone mineral content and consequent sponginess of the bones. The bone then becomes structurally unstable, brittle and susceptible to fractures. Primary osteoporosis is most common among postmenopausal (due to reduction in estrogen) women or those who have undergone a bilateral ocphorectomy (both the ovaries removed).

Women are six times more likely than men to develop Type I osteoporosis. The three major prevention strategies of osteoporosis are a high dietary intake of calcium and vitamin D, regular exercise and estrogen replacement in postmenopausal women. The skin also becomes fragile and crinkled. The repair processes of the body become slower and immune responses are decreased. In the elderly, their physical activity is reduced. As a result, they have lower levels of Insulin Growth Factor 1. Reserve functions of all vital organs decrease and the elderly are more susceptible to mishaps and ailments. Because of repeated and regular movements of the body during salat, the muscle strength, tendon power, joint, flexibility and the cardiovascular reserve are improved.

Hence, salat and Taraweeh prayers enable the elderly to enrich the quality of life and to meet with unforeseen difficulties such as falls which could injure their bodies. Therefore, Taraweeh prayers will improve their endurance, self-respect and self-confidence in being self-reliant.

Adrenaline is secreted even by minor activity. The secretion outlasts the incitement. Even after the Taraweeh prayers are over, the effects of adrenaline and noradrenaline are manifest. Adrenaline, also called epinephrine, is produced by the adrenal glands. The middle part of these glands, the adrenal medulla, secretes the hormone, which is chemically almost identical to the transmitter substance noradrenaline produced at the ends of sympathetic nerves. Adrenaline secretion into the bloodstream in stress causes acceleration of the heart, constriction of arterioles, and dialation of the pupils.

In addition, adrenaline produces a marked increase in metabolic rate thus preparing the body for emergency. Even the thought or the intention of performing the Taraweeh prayers is sufficient to activate the sympathetic nervous system. Sympathetic nervous system (thoraco-lumber nervous system) is one of the two divisions of the autonomic nervous system, which supplies motor nerves to the smooth muscles of internal organs and to the heart muscle. Sympathetic nerve fibers arise via spinal nerves in the thoracic and lumbar regions. Their endings release mainly noradrenaline, which increases heart rate and breathing rate, raises blood pressure, and slows digestive processes, thereby preparing the body for "fight or flight" and antagonizing the effects of the parasympathetic nervous system. The adrenaline would re-distribute the blood in the body to the active muscles, mobilize liver glycogen if necessary in order to provide glucose for the active tissues, diminish fatigue in skeletal muscles, facilitate alveolar ventilation by relaxing bronchiolar muscle, and would initiate cardiovascular changes. Exercise induces a more effective functioning of beta-adrenoreceptors located on cell membranes.

Metabolic Effects

Salat and Taraweeh prayer improve body weight control and expand calories without proportionate increase in appetite. A combination of moderate dietary restriction, both at the Sahur and Iftar meals, accompanied by the Taraweeh prayers, should achieve weight reduction. This will also reduce both fat and body weight, but fat-free weight will remain constant or may even increase slightly. Hence, during Ramadan one should not over eat at the Sahur and Iftar meals and continue to perform Salat and Taraweeh prayers in order to lose some of the excess weight.

It is well known that exercise prevents coronary heart disease (CHD), increases high density lipo-proteins (HDL or healthy Cholesterol), increases maximum oxygen intake, slows the heart, lowers the B.P. slightly, decreases ventricular ectopic activity, enlarges the lumen of the coronary arteries and increases cardiac output. Exercise also improves carbohydrate tolerance and improves late-onset diabetes, and helps cases of chronic respiratory diseases. Beneficial changes have been recorded in the lipid profile, B.P. clotting factors, weight reduction and insulin sensitivity of muscles and other tissues in persons who exercise regularly. Growth Hormone secretion is elevated by fasting and it is further elevated by Taraweeh prayers. As Growth Hormone is necessary for collagen formation, this may be an important factor as to why the skin of those who fast regularly during Ramadan and perform the Taraweeh prayers do not get wrinkled, even when they grow old.

Mental Health

It is a known fact that exercise improves mood, thought and behavior. Exercise improves the quality of life, induces greater sense of well-being and energy, reduces anxiety and depression, influences mood favorably and contributes to self-esteem and an aura of confidence; improves memory in the elderly especially with constant repetition of the ayat (verses) from the Glorious Qur'an and other Ayaat which exalt His Glory. This constant repetition of the Qur'anic Ayaat would help to screen the mind from the incoming thoughts. It has been found by a Harvard University researcher. Dr. Herbert Benson, that repetition of a prayer, ayat of the Qur'an or remembrance (Dhikr) of Allah or muscular activity coupled with passive disregard of intensive thoughts cause a "relaxation response" that leads to the lowering of Blood Pressure and decreases in oxygen consumption and a reduction in heart and respiratory rates. All these are combined in the Taraweeh prayer which is an ideal condition for "relaxation response." It combines repeated muscular activity with repetition of salat, chanting of words of glorification of Allah and of supplications.

The Taraweeh prayer puts the mind in a relaxed state. This calm state of the mind may be partly due to the release of encephalins, beta-endorphins (endogenous morphines) and others into the blood circulation. Endorphins are any one of the neuropeptides composed of many amino acids, elaborated by the pituitary gland and acting on the central and peripheral nervous systems to reduce pain. Endorphins are categorized as alpha-endorphin, beta-endorphin, and gamma-endorphin which produce pharamacologic effects similar to morphine. Beta-endorphin found in the brain and GI (gastro-intestinal) tract is the most potent of the endorphins and is a powerful analgesic (pain killer) in humans and animals. For example, during childbirth many women release endorphins reducing a woman's sensation of pain.

The release of endorphins is associated with an euphoria. During childbirth, women who give birth with little or no medication sometimes label this euphoria a "birth climax".

Conclusion

Islam is the only religion in which physical movements of salat and Taraweeh prayers are combined with spiritual exercise. When salat and Taraweeh prayers are practiced throughout a person's life, recurring every few hours or so, it trains a person to undertake the difficult task of meditation during physical maneuvers of salat and Taraweeh prayers, so that the Namazi (one who performs the salat) benefits both from spiritual as well as physical exercise. Salat and Taraweeh prayers are unique in that tension builds up in the muscles during physical maneuvers on the one hand, while tension is relieved in the mind due to the spiritual ingredient, on the other hand.

The following benefits have been noted among those who perform the Taraweeh prayers: burning off calories and losing weight, maintaining muscle tone and body composition, joint flexibility (stiff joints are often the result of disuse, not arthritis), increasing metabolic rate, improving circulation, improving heart and lung function and aerobic capacity, decreasing heart disease risk profile, increasing your sense of self-control, reducing your level of stress, increasing your ability to concentrate, improving your appearance, reducing depression and resistance to depression, helping you sleep better and suppressing your appetite. Evidence is also accumulating that those who perform regular Salat along with voluntary prayers can conserve and actually retard the loss of bone mass in the elderly, thus starving off the ravages of osteoporosis that afflicts both men and women. It is also possible to retard the aging process and confer some protection to health in later life.

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Ramadan is the Month of the Qur'an

Ramadan is the month of the Qur'an as well as the month of all good deeds. A Muslim is recommended to read the Qur'an and do good deeds in this blessed month as much as he can. In this context, we recall the Prophetic Hadith addressed by the Prophet (peace and blessings be upon him) to his Companions on the last day of Sha`ban:

"O people! A great month has come; a blessed month in which is a night better than a thousand months; a month in which Allah has made it compulsory upon you to fast by day, and voluntary to pray by night. Whoever draws nearer (to Allah) by performing any of the (optional) good deeds in (this month), shall receive the same reward as performing an obligatory deed at any other time; and whoever performs an obligatory deed in (this month), shall receive the reward of performing seventy obligations at any other time. It is the month of patience, and the reward of patience is Paradise. It is the month of charity, and a month in which a believer's sustenance is increased. Whoever gives food to a fasting person to break his fast, shall have his sins forgiven, and he will be saved from the Hell-Fire, and he shall have the same reward as the fasting person, without his reward being diminished at all." (Reported by ibn Khuzaymah)

Shedding more light on this interesting question, we'd like to cite for you the following fatwa issued by the late Sheikh Sayyed Ad-Darsh, former Chairman of the UK Shari`ah Council:

Ramadan is the month in which the Qur'an was revealed. Allah says:

(The month of Ramadan in which was revealed the Quran, a guidance for mankind, and clear proofs of the guidance, and the Criterion (of right and wrong). And whosoever of you is present, let him fast the month.) (Al-Baqarah 2: 185)

This verse establishes the link between Ramadan and the Qur'an. We know that the Prophet (peace and blessings be upon him) was in the habit of retreating to Mount Hira during Ramadan and it was during one of these periods of contemplation that the Archangel Gabriel appeared to him with the first revelation. So Ramadan marks the beginning of the call to Islam and the prophetic mission of Muhammad (peace and blessings be upon him).

Secondly, when Ramadan Fasting became obligatory, the Prophet (peace and blessings be upon him) used to recite the Qur'an with Gabriel. Gabriel used to descend from the heavens every night to read everything that had so far been revealed to the Prophet (peace and blessings be upon him).

Thirdly, when we offer our Taraweeh prayers, it is recommended that over the course of the month the whole Qur'an be completed. This presents a great opportunity for those who haven't read the whole Qur'an to hear it.

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Ramadan Duas

Ramadan Duas for 3 Ashra's

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Sunnah Of fasting as per hadith

SUNNAH OF FASTING

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).

Not delaying iftaar or Hastening to break the Fast, because the Prophet (peace and blessings of Allaah be upon him) said: “The people will be fine so long as they do not delay iftaar.” (Reported by al-Bukhaari, Fath, 4/198).

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" 
The thirst is gone, the veins are moistened and the reward is confirmed, if Allah wills.
(Reported by Abu Dawood, 2/765; its isnaad was classed as hasan by al-Daaraqutni, 2/185).
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 selfcontrol and be calm, but we see the opposite among crazy drivers who speed up when they
hear the adhaan for Maghrib.


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).

A number of the pious predecessors (may Allaah have mercy on them) preferred the poor over themselves when feeding them at the time of iftaar. Among these were ‘Abd-Allaah ibn ‘Umar, Maalik ibn Deenaar, Ahmad ibn Hanbal and others. ‘Abd-Allaah ibn ‘Umar would not break his fast unless there were orphans and poor people with him.

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Ask forgiveness to Almighty Allah

It is a must for the all Muslim to pray for forgiveness to Almighty Allah. The Prophet (peace and blessings of Allaah be upon him) used to pray for forgiveness one hundred times every day and night.

The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “I ask Allaah for forgiveness one hundred times a day.”
Narrated by Muslim (2702).

And Abu Hurayrah (may Allaah be pleased with him) said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “By Allaah, I ask Allaah for forgiveness and I repent to Him more than seventy times every day.”
Narrated by al-Bukhaari (6307).

It was narrated that Ibn ‘Umar (may Allaah be pleased with him) said: We used to count the Messenger of Allaah (peace and blessings of Allaah be upon him) saying in a single gathering one hundred times: Rabb ighfir li wa tubb ‘alayya innaka anta al-Tawwaab al-Raheem (O Lord, forgive me and accept my repentance, for You are the Acceptor of repentance, the Most Merciful).
Narrated by Abu Dawood (1516) and al-Tirmidhi (3430)

Abu Hurayrah (may Allaah be pleased with him) said: I never saw anyone say “Astighfir Allaah wa atoobu ilayh (I ask Allaah for forgiveness and I repent to him)” more than the Messenger of Allaah (peace and blessings of Allaah be upon him).
Narrated by al-Nasaa’i in al-Sunan al-Kubra (6/118).

One of the best forms of seeking forgiveness is by reading the dua which is commonly known as Sayyidul Istighfar.

“O Allah! You are my Cherisher. There is no deity except You. You have created me and I am Your servant and as far as possible, I abide by my solemn promise and covenant (which I made to You). I seek Your protection against the consequences of my wrongdoings. I fully acknowledge the grace You have bestowed upon me and I confess my faults. So pardon me my sins as none besides You can pardon sins.”

The Prophet, Sallallahu Alayhi Wa Aalihi Wa Sallam, added, “If somebody recites it during the day with firm faith in it and dies on the same day before the evening, he will be from the people of Paradise and if somebody recites it at night with firm faith in it and dies before the morning he will be from the people of Paradise.”

Sahih Al-Bukhari, Volume 8, Book 75, Number 318

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The Three Categories of Fasting (Roza)

Imam Ghazzali Rehmatullahi alaih has divided fasting into three categories :

1.)  In the first group is the fast of those who merely abstain from food, drink and sensual activities from before true dawn (Fajar al-Sadiq) until after sunset, as is the case with the common people.

2.)  In the second group is the fast of special people who protect their ears, eyes, tongue, hands, feet and other limbs from sin. This can be achieved by the following six things :  

2.1 The person should protect his eyes from seeing all that is contemptible and undesirable as well as from anything that would distract him from the rememberance of Allah. The Beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam said :

    " An evil gaze is a poisonous arrow from the poisonous arrow's of the devil. Thus he who abstains from an evil gaze due to the fear of Allah Almighty, will be granted Faith (Iman) by Allah Almighty, whose sweetness will be felt in every part of the heart. " 

2.2 The tongue should be protected from uttering worthless abusive talk, lies, back-biting, etc. During the time of the Beloved Prophet  Salla Allahu ta'ala 'alayhi wa Sallam two women were observing fast. At the latter part of the day they were much troubled by hunger and thirst which threatened their lives. A message was sent to the Messenger of Allah Salla Allahu ta'ala 'alayhi wa Sallam to seek permission for them to break their fast. The Beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam sent a cup and asked them to spew out whatever they had eaten into it. When the first woman spewed, it contained half blood and half flesh. The second woman too spewed the same. On seeing the astonishment of the people, the Beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam said that although these two women fasted, they merely abstained from things which are made lawful by Allah Almighty but perpetrated that which was forbidden by Allah. They sat together and were back-biting about people. Back-biting about a person is like eating his flesh.

2.3  Ears should be protected from hearing every sound which is forbidden to hear. If back-biting takes place in any gathering one should walk out of it. It is reported in a Hadith that the one who back-bites and the one who listens to it are both sinners. One should save oneself from hearing this type of evil and listen to that which is good according to Shariah.

2.4  At the time of Iftaar do not over eat which would make a person indolent.

2.5  After Iftaar let your heart remain between fear and hope. We are not certain whether our fast has been accepted although we should not despair of the Mercy of Allah Almighty.

2.6  Refrain from walking to any place or gathering in which anything un-Islamic is said or done; e.g. cinema, dance hall, gambling places, etc.

3.)   In the third category is the fast of those very special and selected persons who, in addition to, abstaining from the above keep their hearts aloof from all wordly thought's. They spend every moment of it in total meditation of Allah Almighty and do not think of anything besides Him. They spend every moment of the day and the night in the remembrance and contemplation of Allah Almighty. This type of fast is observed by the Prophet's of Allah, the Faithful servants of Allah and those who have obtained nearness to Him.

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Fruits of Ramadan - Its Merits and benefits

1) Month of Mercy
Ramadan is for the Muslims a very great favour from Allah Subhanahu wa Ta'ala. The reality of this favour can only be felt in our lives and heart if we appreciate it, otherwise this blessed month of Ramadan will come and go without gaining anything.
2) Fasting
Hadhrat Abu Hurairah Radi Allahu anhu reports that Beloved Nabi Salla Allahu ta'ala 'alayhi wa Sallam said, "The dua of a fasting person is not rejected until he breaks his fast." Beloved Nabi Salla Allahu ta'ala 'alayhi wa Sallam said, "Whoever eats during one day of Ramadan without a valid excuse, shall never be able to recoup that day even by fasting for the rest of his life."


3) Sehri
Ibne Umar Radi Allahu anhu) relates that Beloved Nabi Salla Allahu ta'ala 'alayhi wa Sallam said, "Verily Allah Subhanahu wa Ta'ala and his angels send mercy upon those who partake of Sehri."


Fourth Pearl - The Qur’ân
There is a very great link between Ramadan and the Quran. Ramadan is the month of the Quran. Therefore read as much Quran as possible. Hadhrat Abdullah Ibne Umar Radi Allahu anhu narrated that Rasulullah Sallallâhu Alayhi Wasallam said, "The hearts become rusted as iron rusts with water." When someone asked, "What could cleanse the hearts again?" Rasulullah Sallallâhu Alayhi Wasallam said, "Frequent remembrance of death and recitation of the Quran." The month of Ramadan and the Quran is with us. Let us use it to cleanse our hearts of rust.

Fifth Pearl - Tarâwîh Salâh


Nabi Sallallâhu Alayhi Wasallam said that Allâh Subhanahu wa Ta'ala made fasting fardh for the day and Tarawîh sunnat for the night. Let us realize that through our fasting we kill the desires of our Nafs (carnal self) and through our Tarawîh we can reach Allah Subhanahu wa Ta'ala. What a blessing!

6) Itikâf

Rasulullah Salla Allahu ta'ala 'alayhi wa Sallam said, "Whoever performs Itikâf for the final ten days of Ramadan, for him is the reward of two Haj and two Umrahs .

7) Laylatul Qadr

Amongst the nights of Ramadan, Laylatul Qadr is one of the most blessed. The Quran describes it as being greater in spiritual virtue than a thousand months,. Hadhrat Abu Hurairah Radi Allahu anhu reports that Rasulullah Sallallâhu Alayhi Wasallam said "Whoever stands in worship on the night of Qadr with complete faith and with sincere hope of gaining reward, all his previous sins are forgiven.

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What is I'etikaaf - Retreat

Retreat (Al-I'etikaaf)

I'etikaaf is from the root word “Akafa” to adhere, cling, stick or keep. It means to engage and to devote something, to a thing, be it good or bad.
Allah (SWT) states in Al-Qu'ran: “...What are these images to which ye are (so as­siduously) devoted?” (Al-Qu'ran 21:52)

In Shari'ah it means to engage in a retreat in the Masjid and stay there with the intention of seeking nearness to Allah the Almighty, and His reward.

Its Legalization

The majority of Muslim scholars agree that I'etikaaf is permis­sible, for the Messenger of Allah (saas) observed I'etikaaf in the Month of Ramadan during the last ten days. In his last Ramadan he observed it 20 days, as is related by Bukhari and others. Besides, his companions and wives observed it during his lifetime and after.

I'etikaaf can be either Sunnah or obligatory, wajib. The Sunnah I'etikaaf is when a Muslim volunteers to seek nearness to Al­lah, and to imitate the Messenger by observing this kind of
'ebadah, and the Sunnah is meritorious in the last ten days of Ramadan.

The obligatory I'etikaaf is the one when a believer makes it obligatory on himself, by invoking a conditional vow, such as saying: I am vowing in the Name of Allah to engage in retreat; or if Allah cures my sick relative, I will engage in I'etikaaf.

In Bukhari, the Messenger of Allah (saas) said: “Whoever vowed to obey Allah, should obey him.”

In the same hadith, Umar (ra) told the Messenger (saas),
“I vowed to engage in a night retreat in the Sacred Mas­jid, and the Messenger responded, “Fulfil your vow.” (Bukhari)

Also Read:

• Time of I'etikaaf ( Retreat)
• The Beginning And Ending Time Of I`etikaaf
• Things That Invalidate Al-I`etikaaf

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The Battle of Badr- Islamic History

The Battle of Badr

Ramadan is a source of spiritual as well as physical inspiration for Muslims. Physically, no month in our history has been more charitable and generous with victories than the month of Ramadan. One of the more remarkable examples is the Badr campaign (Battle of Badr). This was a battle in which the forces of truth, numbering 300 men against all odds, defeated an army three times their size. Badr is the name of a rural city about 150 miles from Madinah.

The day of the battle was named the Day of Criterion, Yawmul Furqaan, for Allah set apart the distinction between truth and falsehood by aiding His Messenger and the believers against all odds, and abandoning the unbelievers. All this took place in the month of Ramadan, in the second year of Hijrah. The reason for this encounter was purely coincidental. The Messenger of Allah (saas) was informed that his old antagonist and leader of the Quraysh, Abu Sufyan, was returning from Shaam (Northern Arabia) to Makkah with many camels in a large caravan.

The Messenger called upon his companions to intercept and confiscate the caravan which contained merchandise for Quraysh businessmen and women. The reason was because the Quraysh were in a state of war with the new ummah in Madinah, and because the Quraish had appropriated the wealth of the companions who were forced to flee Makkah because of their faith in Islam and suffer merciless persecution at the hand of Makkans. Furthermore, there was no treaty of nonbelliger­ence between the two parties.

Undoubtedly, the Muslims had every right to seize the contents of the caravan. Thus, the Messenger and the companions marched out of Madinah with 310 men with two horses and the 70 camels. Seventy of the men were muhajireen (immigrants from Makkah), and the rest were ansaar (the helpers from Madinah). Their objective was to capture the caravan. They did not intend to fight. But Allah, in His own will and wisdom de­termined otherwise, Allah (SWT) stated

“That Allah might accomplish a matter already enacted.” (Al-Qur`an, 8:44)

Abu Sufyan knew that he was being tailed so he dispatched a messenger to Makkah to inform them of the impending doom of their caravan, and urged them to swift action. Meanwhile, he drove the caravan off the desert's main highway and took a safer but longer coastal route instead, and escaped. The Quraysh, on the other hand, upon receiving this alarming news called for a general declaration of war.

The Quraysh were mighty and heavily prepared. Immediately, 1000 strong men were enlisted, including their warlords and generals. They amassed 100 horses and 700 camels. Their ob­jective was to show off.
Allah (SWT) stated: “And be not like those who started from their homes insolently and to be seen by men and to hinder (people) from the path of Allah...” (Al-Qur`an, 8: 47)

The army included singers to sing ill of the Muslims and dance at their defeat. When Abu Sufyan knew of their setting out, he sent them a message that the caravan had escaped, and that there was no need for the Quraysh to continue the journey, and urged them to return to Makkah and not to fight. The warmon­gers of the Quraysh refused to heed Abu Sufyan's call and in­sisted on continuing.

The head of the pack, Abu Jahl (the Fa­ther of Ignorance), was reported as saying:
“By Allah, we will not return until we reach Badr, spend three days there, slaughter camels, eat and drink wine and liquor, and let the Arabs hear about us so they will continue to fear us forever.”

As for the Messenger (saas), when he leaned that the Quraysh were heading towards Madinah, gathered his companions and sought their counsel in this grave matter. He told them,
“Allah has promised me one of two groups, either the caravan or the army.”

Al-Miqdad bin Aswad (raa) stood up to represent the muha­jireen, and said: “O Messenger of Allah, proceed with what Allah (SWT) commanded you. By Allah, we will not say to you what the Israelites said to their Prophet Musa: ‘Go thou and thy lord and fight ye two while we sit here and watch.’ Instead we will fight on your right, on your left, in your front and on your rear.”

The head of Al-Aws, Sad bin Mu`aadh (raa), spoke on behalf of the ansaar, saying:
“O Messenger of Allah, I hope you are not afraid that ansaar will not see it incumbent upon them to join you unless the enemy is in their homes. I would like to say on behalf of the ansaar: ‘Go wherever you wish, connect the rope of whoever you wish, break the rope of who­ever you wish, take from our wealth whatever you de­sire, give us out of it whatever you wish, whatever you take from us is better for us than what you left, what­ever you command of us we shall obey you. By Allah, if you decide to travel and take us with you until you reach the pool of Ghamdan, we will travel with you. If you ask us to cross a sea and you cross it we will cross it with you. We are not afraid to meet the enemy tomor­row. We are patient in war, truthful in the battlefield.
Perhaps Allah will show you in us what will please your eyes.’ ”

The Messenger of Allah (saas) was delighted with what he heard from both the muhajireen and ansaar (raa). He said, “Go delightfully forward. By Allah, it is as if I am look­ing at the death places of the people.”

The Messenger of Allah (saas) proceeded with the army of the Most Gracious until they camped at a well among the wells of Badr. When they were about to settle down, Al-Hubab bin Al-Mindhir Bin `Amru bin Jamuh (raa) asked:
“O Messenger of Allah, this place we settled in, is it a place Allah commanded us to camp in whereby we can not leave it? Or is it your idea of war strategy and tac­tics?”

The Messenger replied, “It is my own idea of war strategy and tactics.”

He counselled “O Messenger of Allah, this is not a suitable place. Let us move to the well nearest to our enemy and settle down there while we cover up all the wells behind us with sand and palm trunks. We then should build on it a trough and fill it with our drinking water and they will not have any to drink.”

The Messenger liked the idea; he moved to the lower side with the city of Medinah at their back, and the Quraysh took the side that faced Makkah.

On the eve of the battle, Allah sent a mysterious rain. On the side of the Quraish it fell heavily. It soaked everything and cre­ated very slippery muddy conditions, making it difficult for the enemy's army to move forward. Whereas on the side of the Muslims, it was a light drizzle that refreshed them and ce­mented the sand and stabilized their movement.

The believers built a war booth on a hill overlooking the battle­field for their commander in chief, the Messenger of Allah (saas). He came down from the booth to straighten the lines of his companions and as he walked over the field he pinpointed the death spots of the enemy soldiers, he prophesied: “This is where so and so will fall, Allah willing; this is where so and so will fall.”

When the battle was over none of these people missed where they were supposed to fall and die, as the Messenger had pointed out before the war.

The Messenger then looked at his companions and at the Quraysh and said:
“O Allah the Quraysh came with their vain glory, and boasting, and horses daring You, belying Your Messen­ger. O Allah, grant me Your assistance that You prom­ised me. O Allah, accomplish for me that which You promised me. O Allah, I remind You of Your promise and Your decree. O Allah, if You willed You would never be worshipped. O Allah, If this army is defeated today You will never be worshipped.”

Muslims sought help from Allah and He answered them, as He stated:
“Remember thy Lord inspired the angels (with the message): ‘I am with you, give firmness to the believers I will instill terror into the hearts of the unbelievers, smite ye all their fingers-tips off them. This because they contended against Allah and His Apostle. If any contend against Allah and His apostle, Allah is strict in punish­ment.’ ” (Al-Qur`an, 8: 12-13)

The two armies met in a fierce battle. The fighting intensified and went on and on. The Messenger was in his war camp and with him was Abu Bakr and Sa`ad bin Mu`aadh guiding him. The Messenger in the meantime, was praying Allah for help and victory. He napped for a little while and woke up to en­courage the Muslims and to promise:
“Nay, the hour of Judgement is the time prom­ised them, for their Hour will be Most grievous and most bitter.” (Al-Qur`an, 54: 46)

He encouraged his companions to fight, and said:
“I swear by the One in whose hand Muhammad's soul is, any man who fights them today and is killed while he is patient in the ordeal and seeks the pleasure of Allah, going forward and not backing off, Allah will enter him into Paradise.”

`Umair bin Himaam Al-Ansaari (raa) stood up with a few dates in his hand and was about to eat them, and asked:
“O Messenger of Allah, a paradise whose width is like the width of heavens and earth?” The Messenger re­sponded: “Yes.” `Umair said: ‘Bakhin! Bakhin! (indicat­ing strong appreciation and acceptance) O Messenger of Allah, there is nothing between me and paradise except to be killed by these people. If I live to eat these dates that will be a long life.” Then he threw the dates away and fought until he was killed.

The Messenger (saas) took a handful of sand or stones and threw them at the enemy soldiers and no one was hit by this sand but blinded them and or it preoccupied them. This was a divine intervention from Allah. The enemy soldiers could not fight after that and they were defeated. The remaining soldiers flew from the battlefield in all directions and the Muslims went after them. Seventy of them were killed and seventy were taken as prisoners of war.

Twenty four of the dead were the warlords of the Quraysh whom, the Messenger ordered to be thrown into a well. They included the arch-infidel, Abu Jahl, Ahaibah bin Rabee`ah and his brother `Utbah and his son Al-Waleed bin `Utbah. Abdullah bin Mas`ud (raa) reported that the Messenger (saas) faced the Ka`abah and prayed over these four and said:
“I bear witness that I saw them dead. The sun has changed their appearance because it was a hot day.”

After the war the Messenger (saas) stayed at Badr for three days, and as he was riding his horse, on the third day, he pulled away where he came to the edge of a well. He stood and started to call the dead among the enemies by their full names and the names of their fathers.

“O so and so, the son of such and such, are you happy that you have disobeyed Allah and His Messenger, for we found what Allah promised us in truth have you found what Allah promised you in truth?”. `Umar (raa) and many companions, inquired in astonishment, “O Mes­senger of Allah, why do you speak to bodies that have no souls?” The Messenger replied: “I swear by the One in whose hand Muhammad's soul is, you do not hear what I say more than they do.”

As for the prisoners of war, the Messenger asked his compan­ions their opinions.
Sa`ad bin Mu`aadh (raa) commented: “This is the first defeat for the polytheists. I would have preferred the continuation of the battle than to have taken men as prisoners of war.”

`Umar bin Khattab (raa) said: “I think that it would have been better to allow us to kill them. Allow `Ali bin Abi Talib to kill `Aqeel and allow me a member of my family, for these people are the leaders of the unbelief.”

Abu Bakr, on the other hand, said: “These are our uncles and families. I think it would be better to take ransom from them to strengthen our­selves with funds, perhaps Allah will guide them into Is­lam.”

The Messenger took ransom from them. Most of them gave between four to a 100 dirham. Some provided services by teaching the Muslim children of Madinah the basics of reading and writing, others by freeing a Muslim bonds man or woman in Makkah. Some were killed because of their crimes against Muslims, while others were let go.

The lessons of this battle are very obvious. An army outnum­bered three to one was victorious because it was fighting in the path of Allah, because it stood firm to raise the banner of Allah and to defend Allah's religion, so Allah helped them. Anyone who stood on the same principle, the result would be the same. Indeed, Ramadan is not a period to slacken, it is a serious time in which serious decisions are taken and higher goals are achieved.

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