Fasting Ramadan Faithfully and Hoping for the Reward from Allaah

Introduction:

The month of Ramadan is a blessed month; its days are great and its blessings are abundant. It is the most blessed time of this worldly life. The Messenger of Allaah (Salla-Allaahu ‘alayhi wa sallam) gave great importance to this blessed month. In this month of fasting, one will either come out as a winner or as a loser, having or not having his sins forgiven. It is indeed, a great opportunity in this life. Therefore, we need to have true Tawakkul on Allaah in order that He helps us to fast Ramadan in the way that is pleasing to Him.

What is Tawakkul in brief?

Ibn Rajab (Rahimahullaah) said: “It is true reliance of the heart on Allaah in attaining one’s objectives, and it repels harm in one’s worldly and religious affairs in this world and in the Hereafter.”

This means, observing the fast in Ramadan and establishing its nights with Qiyam are considered objectives which cannot be attained except with true reliance on Allaah. True reliance on Allaah is not setting up a program for oneself in Ramadan or before Ramadan and relying on it and saying: “I have enough time to do this and that. In the morning I can do this, in the afternoon I can do this, etc.” Rather, one should repel these feelings of reliance on oneself because even if there is no time, the Barakah is from Allaah.

The first thing one should do is implore Allaah to make it easy, to help him to fast, recite the Qur’an, pray, etc. He should repel all means of tranquillity that he has when he relies on other than Allaah, i.e. repel all inclinations that are attached to a means.

One may say: “Last Ramadan I tried to recite the Qur’an and I could not finish, it did not work, etc.” We say: “Implore Allaah, ask help from Him, and He will help you.”

In order for one’s Tawakkul to be truthful:

1) One should free himself from his own might and strength and everyone else’s, i.e. adhere to “La Hawl wa La Quwwata Illa Billaah” (There is no might for me or anyone, nor strength in attaining good, no matter how small or big except by Allaah).

 

2) One should believe that all matters are in Allaah’s Hands and He is the only One Who is Able to fulfil one’s requests. Allaah (Ta’ala) says in Surat Hud [11:123]:

 

وَلِلَّهِ غَيْبُ السَّمَاوَاتِ وَالْأَرْضِ وَإِلَيْهِ يُرْجَعُ الْأَمْرُ كُلُّهُ فَاعْبُدْهُ وَتَوَكَّلْ عَلَيْهِ ۚ وَمَا رَبُّكَ بِغَافِلٍ عَمَّا تَعْمَلُونَ 

“And to Allaah belongs the Ghaib (unseen) of the heavens and the earth, and to Him return all affairs (for decision). So worship Him [O Muhammad (Salla-Allaahu ‘alayhi wa sallam)] and put your trust in Him. And your Lord is not unaware of what you (people) do.”

 

If Allaah wills any matter, He will bring the means for it into existence. This is a very important belief that should be well established in one’s heart.

Bear in mind, it is not required for one to think about the means. Rather, it is required for one to think about Allaah; that if He wills anything, He just brings the means for it. Accordingly, one learns to rely on Allaah.

 

3) One should be pleased and satisfied with Allaah’s decree for him.

Since the slave has entrusted his affairs to Allaah to manage and has relied on Him while he trusts Him (Ta’ala) and trusts His choice (that it is the best for him), then, when Allaah chooses something for him, he should not show discontent. This is a test for one’s pleasure with Allaah (Ta’ala).

 

Essence of Fasting

The month of Ramadan is a blessed month; its days are great and its blessings are abundant. It is the most blessed time of this worldly life. The Messenger of Allaah (Salla-Allaahu ‘alayhi wa sallam) gave great importance to this blessed month.

Allaah (Ta’ala) says in Surat Al-Baqarah that the days of Ramadan are a few days – 29 or 30. These days should make one come closer to Allaah, and attain more of one’s allegiance to Allaah (Ta’ala).

When describing the meaning of fasting, the two forms of fasting should be drawn to one’s attention,

1)   The outer form of fasting, which is abstinence from food, drink and having sexual relations with one’s spouse

2)   The inner form of fasting, which is the fasting of the heart and the limbs which is to abstain from what angers Allaah and what displeases Him

Thus, there are two kinds of fasting: Hidden fasting and apparent fasting. The apparent fasting is the fasting of the stomach and the private parts and the hidden fasting is the fasting of the heart and limbs from the prohibitions. These two kinds of fasting should be joined together during the month of Ramadan.

It is wrong to think that fasting in Islam is to endure hunger and thirst. If one thinks in this way, then there will be no difference between the humans’ fast and the fasting of many animals (like the fasting of camels and cattle).

The Messenger of Allaah (Salla-Allaahu ‘alayhi wa sallam) said: “Whoever does not give up lying speech (false statements) and acting on those lies and evil actions, etc. Allaah is not in need of his leaving his food and drink, (i.e. Allaah will not accept his fasting).” [Al-Bukhaari]

He (Ta’ala) informed us that we should not just focus on the fast of our stomachs and private parts while neglecting the fasting of our hearts and limbs.

Four things affect the fasting:

1)   The look of the eyes

2)   The hearing of the ears

3)   The desire of the belly

4)   The speech of the tongue

Whoever protects these things has preserved his fasting, otherwise his fast will be deficient.

If one refrains from eating and drinking from Fajr till Maghrib, he has performed his duty, but he did not keep his duty towards Allaah as Allaah wants from him, because he is committing Haraam; His eyes are not fasting from looking at the Haraam (unlawful), his ears are not fasting from listening to the Haraam, his tongue is not abstaining from lying speech and falsehood, etc.

Abu Hurairah (Radia-Allaahu ‘anhu) used to say: “Backbiting violates fasting and asking forgiveness patches it. Whoever is able to bring a patched fasting, let him do so.” [Al-Baihaqi – Da’eef]

Ibn Al-Munkadir used to say: “If the fasting person backbites, his fast is violated and if he asks forgiveness his fast will be patched.”

Mujaahid (Rahimahullaah) used to say: “There are two traits, whoever keeps away from them, his fast will be saved. They are backbiting and telling lies.”

The Salaf used to say that fasting could be violated; torn by some sins, and that is not by eating, drinking, or having sexual relations. They wanted to draw the attention to the inner, intrinsic (essential) nature of fasting, to the innermost (true quality) of fasting.

Ibn Hajar (Rahimahullaah) said: “All the Scholars agreed that true fasting is of the one whose fasting is saved from sins; sins of the tongue and sins of actions.”

This is a very important matter that one should take care of in his fasting, the fasting of the limbs and the heart from all kinds of sins.

 

The Meaning of Fasting Faithfully and hoping for the Reward from Allaah

Fasting has many merits and virtues. It is enough for us to know that Allaah called one of the eight gates of Paradise ‘Ar-Rayaan’. Those who used to observe fast will be called to enter from it and after they all enter through that gate it will be closed and nobody will enter through it after that. [Reported by Al-Bukhaari]

Also, the Prophet (Salla-Allaahu ‘alayhi wa sallam) said: “Whoever observes fasts during the month of Ramadan out of sincere faith and hoping to attain Allaah’s reward, then all his past sins will be forgiven.” [Al-Bukhaari]

This is a great promise and great reward which all the souls of the Muslims long for. It is joined with two conditions; i.e. if the fasting person fulfills these two conditions, his past sins will be forgiven.

1)   To fast Eemanan (faithfully)

The meaning of Eemanan is to fast while one is sure that His Lord, Allaah enjoined upon him fasting and made it one of the pillars of the Religion. Believing in the statement of the Prophet (Salla-Allaahu ‘alayhi wa sallam) who said: “Islam is built on five pillars, Shahadah, offering the five obligatory prayers, fasting in Ramadan….”

So one fasts:

a)    Carrying out the command of Allaah

b)   Believing in Allaah and in His promises of reward

c)    Believing that if he observes fast, Allaah will forgive his sins.

d)   Believing that Allaah does not wrong His creation. There is no good deed but He will reward for it.

His statement Eemanan means one should not fast as a custom or habit or because his people are fasting so he is fasting like them. Rather, one fasts sincerely for Allaah, seeking the reward that is with Allaah.

 

2)   To fast hoping for the reward

The second condition (Ihtisaaban) means to count the hours of one’s fasting, his Qiyam, etc. in which one is withholding himself from eating, drinking, and other prohibitions and to be put in one’s account with Allaah such that when he meets Allaah on the Day of Resurrection, he will get the benefit of them.

This means that one’s state during Ramadan is the state of a person who is excessively concerned with meeting Allaah on the Day of Resurrection. On that Day people will be divided into two groups: a group in Hell and a group in Paradise. The people of Paradise should have abundant good deeds in their account.

In (Regarding) the narration which the Prophet Muhammad (Salla-Allaahu ‘alayhi wa sallam) said: “For the fasting person, there are two moments of joy: one at the time of his breaking the fast and the other one when he meets his Lord on the Day of Resurrection.” [Al-Bukhaari no. 1904]

Some Scholars said: At the time of breaking the fast is every day when he breaks his fast. Another group of Scholars are of the opinion that it is at the end of the month, after the favor is perfected for him and he completed the fast of the whole month. Therefore he says Takbeer out of joy after completing the fast of the month.

Another joy is when he meets his Lord and sees that the reward of his fasting has been saved for him.

In another word, Ihstisaaban means to resolve oneself truthfully in seeking the reward from Allaah, without feeling heaviness in the heart when fasting nor feeling the length of the days.

Meaning: When one fasts and endures the hunger, thirst and perhaps severe heat, he should hope for the reward of enduring all that for Allaah’s sake.

What prevented him from eating and drinking in that intense heat is his hope for the reward from Allaah and his belief that Allaah will rejoice at him when he is in that state and save the reward of that day for him till Judgment Day.

a) Accordingly, Ihitisaaban means evocation (remembering or reminding oneself) of all the rewards that are mentioned in the Qur’an and Sunnah about the rewards of fasting.

The Prophet (Salla-Allaahu ‘alayhi wa sallam) said: “No slave of Allaah will fast a day while engaged in Jihaad in the Cause of Allaah (also means voluntary observance of fasting) without Allaah removing Hell-Fire a distance of seventy years from his face for that day.” [Agreed upon]

It is said that 70 is an indication of abundance and exaggeration. If fasting just one day will keep the Hell–Fire away from a person then what about fasting the whole month of Ramadan? This is especially the case if one is fasting in an environment which is not Muslim or not helping one to fast and all the temptations are around him.

 

b) Ihstisaaban also means that when one fasts in the month of Ramadan, he remembers the great reward with Allaah which cannot be enumerated. Allaah’s Messenger (Salla-Allaahu ‘alayhi wa sallam) said in a Hadeeth Qudsi: “All the deeds of Adam’s sons will be multiplied to ten its like up to seven hundred times. Allaah, the Mighty and Sublime, said, ‘Except fasting. It is for Me and I shall reward for it. He gives up his desires and his food for My sake.’” [Muslim no. 1151]

 

Look at the divine generosity of our Lord. You give charity to someone, feed the poor, recite Qur’an, are dutiful to your parents, etc. The reward of every act of obedience in Islam is from ten to 700, except fasting. Allaah (Ta’ala) says: “It is for Me and I shall reward for it.” What does one expect from the Lord Who is Most Generous when He gives reward? He mentioned the reason behind that great abundant reward: “He gives up his desires and food for My sake.” Meaning, he was seeking only the reward of Allaah from his fasting. One does not know how much Allaah will reward him for his fast especially after we hear in the Hadeeth Qudsi that Allaah says: “Wa Ana Ajzeei bih” (And I will recompense for it). One does not know how much he will be rewarded for his fasting and how much his fast expiates his sins and elevates his ranks.

 

c) Ihtisaaban is to hope for the reward for his joy, and enjoyment of his ‘Ebadah when he is worshipping Allaah. This enjoyment pertains to every act of worship that one performs; when he prays, when he observes fast, when he performs ‘Umrah, when he gives charity, etc.  It is to perform the act of obedience and worship out of love for Allaah (performing the ‘Ebadah while one is in the utmost state of submission, humility, hoping to attain Allaah’s Mercy).

Beware of turning the ‘Ebadah into weariness or boredom or extensive tiredness (exhaustion) thinking of just finishing it. It is not considered ‘Ebadah when one is just thinking of performing it when it is convenient for him, whether it is Salaat, Siyam, Tawaaf, etc.

Allaah (Ta’ala) loves from His slave that when he observes fast, his heart is filled with submission and humility to Him. The slave observes fast for Allaah’s sake Who commanded him with fasting, and he preferred Allaah’s Pleasure over his desires in spite of the intense heat or difficult situation and long hours of the day hoping for His reward.

There is a big difference between two slaves; one who worships Allaah while he just intends with his worship to clear his conscience and to be safe from the punishment on the Day of Resurrection. He prays and fasts but in his heart is only to be safe from punishment and not to be accounted for it on the Day of Resurrection. Undoubtedly, he is carrying out the command of Allaah, and may Allaah accept it from him, but compare him and another person who performs his ‘Ebadah and what motivates him for that is his love for Allaah. When he pays Zakaat, for example, he gives it with a good heart, whatever he spends for Allaah is more beloved to him than what he kept for himself, because the former is for Allaah and the latter he keeps for himself. Allaah (Ta’ala) says in Surat Aal-‘Imraan [3:92]:

لَن تَنَالُوا الْبِرَّ حَتَّىٰ تُنفِقُوا مِمَّا تُحِبُّونَ ۚ وَمَا تُنفِقُوا مِن شَيْءٍ فَإِنَّ اللَّهَ بِهِ عَلِيمٌ

“By no means shall you attain Al-Birr (piety, righteousness, etc., it means here Allaah’s Reward, i.e. Paradise), unless you spend (in Allaah’s Cause) of that which you love; and whatever of good you spend, Allaah knows it well.”

What should make one spend is his desire to attain the degree of the righteous ones. Therefore, he will not spend from the spoiled or worn things or what is excess of his need which he has no desire for; rather he spends the money while he is in need of it and he gives away the food which he loves and desires, remembering the statement of Allaah (Ta’ala) in Surat Aal-‘Imraan,

And in Surat Al-Baqarah [2:177] Allaah (Ta’ala) says:

لَّيْسَ الْبِرَّ أَن تُوَلُّوا وُجُوهَكُمْ قِبَلَ الْمَشْرِقِ وَالْمَغْرِبِ وَلَٰكِنَّ الْبِرَّ مَنْ آمَنَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ وَالْمَلَائِكَةِ وَالْكِتَابِ وَالنَّبِيِّينَ وَآتَى الْمَالَ عَلَىٰ حُبِّهِ ذَوِي الْقُرْبَىٰ وَالْيَتَامَىٰ وَالْمَسَاكِينَ وَابْنَ السَّبِيلِ وَالسَّائِلِينَ وَفِي الرِّقَابِ وَأَقَامَ الصَّلَاةَ وَآتَى الزَّكَاةَ وَالْمُوفُونَ بِعَهْدِهِمْ إِذَا عَاهَدُوا ۖ وَالصَّابِرِينَ فِي الْبَأْسَاءِ وَالضَّرَّاءِ وَحِينَ الْبَأْسِ ۗ أُولَٰئِكَ الَّذِينَ صَدَقُوا ۖ وَأُولَٰئِكَ هُمُ الْمُتَّقُونَ

“It is not Al-Birr (piety, righteousness, and each and every act of obedience to Allaah, etc.) that you turn your faces towards east and (or) west (in prayers); but Al-Birr is (the quality of) the one who believes in Allaah, the Last Day, the Angels, the Book, the Prophets and gives his wealth, in spite of love for it, to the kinsfolk, to the orphans, and to Al-Masakin (the poor), and to the wayfarer, and to those who ask, and to set slaves free, performs As-Salaat (Iqamat-as-Salaat), and gives the Zakaat, and who fulfill their covenant when they make it, and who are As-Sabirin (the patient ones, etc.) in extreme poverty and ailment (disease) and at the time of fighting (during the battles). Such are the people of the truth and they are Al-Muttaqun (pious).”

 

And His praise of the Abrar (the pious) in Surat Al-Insaan [76:8]:

وَيُطْعِمُونَ الطَّعَامَ عَلَىٰ حُبِّهِ مِسْكِينًا وَيَتِيمًا وَأَسِيرًا

“And they give food, in spite of their love for it (or for the love of Him), to Miskeen (poor), the orphan, and the captive,”

 

It means; they do not spend the excess food that they do not like. Rather, they feed the poor from the food which they themselves need and love. Meaning, worshipping Allaah with love and hoping for and desiring the reward that is with Him.

Compare the fast of the person who counts the hours of the day till Maghrib will approach and who tries to keep himself busy waiting for Iftar to eat and finish his fasting. Allaah will not make the reward of the pious to be lost, but compare him with the one who observes fast and suffers severe hunger and thirst, but that increases him in joy and enjoyment because he knows that the reward is equal to the amount of hardship. This is not a call to hardship but whenever the believers are stricken with hunger and thirst in their fast, let them enjoy that. Their reward is according to their exhaustion (effort). The more one puts effort in his act of worship and exerts his utmost, the greater his reward will be.

So one should remind himself when he becomes tired or exhausted during fasting, that Allaah (Ta’ala) loves that and will give him a greater reward.

E.g. The smell coming out from the mouth of a person observing fasting is better with Allaah than the smell of musk. Allaah loves this smell –which many people are offended by –because it is the result of an act of worship; the person has established servitude to Allaah out of love for Him, hoping for the reward from Him. This meaning should be established in one’s heart when fasting.

 

Al-Hasan Al-Basri (Rahimahullaah) said, describing one of the views of Jannah: the Hoori in Jannah will say to the Waliy of Allaah while he is sitting, reclining on one of the couches with her on the river of wines, “Do you know on which day Allaah wed locked me to you? On a long day which was severe in heat, and you were fasting, Allaah rejoiced at your state and forgave you your sins on that day, and He wedded me to you.”

Again, fasting while hoping for the reward from Allaah means to find joy in one’s ‘Ebadah to Allaah who forbade one to drink water from Fajr to Maghrib, and He is the One Who made drinking water lawful at Maghrib time.

We respond and submit to Allaah what He commands and we respond and submit what He forbids. Our fasting fulfills the meaning of servitude and obedience which we must revive in our hearts.

 

d) From the meanings of Al-Ihtisaab is that when fasting is fulfilled, the inner and outer fasting (i.e. the fasting of the heart, the limbs, the stomach, the tongue, the hands and legs), it results in Taqwa. Taqwa elevates and exalts the status of a person with Allaah and gains allegiance with Allaah.

Wilayat (allegiance) of Allaah is the noblest state after the Prophethood and Sidiqiyyah.  

When Allaah enjoins upon His servants the acts of worship and duties, He wants them to be pious.  Allaah wants from His slaves in Ramadan to attain piety by fasting in this month.

At-Taqwa is to take action in obedience to Allaah upon a light from Allaah, hoping for the reward from Allaah and abandoning disobedience to Allaah upon a light from Allaah, fearing His punishment.

Throughout the year people are used to eating in the daytime, having breakfast in the morning, lunch in the afternoon, and different kinds of drinks. However, the habitual matters as one enters Ramadan change. The person leaves what he is accustomed to and totally abstains from eating and drinking. Nothing makes him to be like that except his intention and hope to attain Allaah’s reward. This is Taqwa. The fasting person abstains from food and drink which are in front of him while he is alone; all that is in obedience to Allaah (Ta’ala).

What changes happen to the Muslim during the days of Ramadan should grow and prevail throughout his life with every act of obedience to Allaah and every command of Allaah. If he has stopped himself from food and drink during the daytime of Ramadan in obedience to Allaah, he should abstain from every matter Allaah forbade him in every time and every state. Allaah is the Lord of Ramadan and the Lord of all the months of the year. He should be obeyed in all months.

Fasting must implant Taqwa in us. What is the difference between the Awliyaa and righteous people and other than them? They are:

i) More obedient to Allaah

ii) More truthful in striving against the evil of their own selves and against their lusts and desires

iii) They remember Allaah much

What prevents one from extending his hand to a cup of water although it is in front of him and no one can see him? It is the fear of Allaah, and responding to His command. This is the reality of at-Taqwa. So this meaning should be applied to all one’s affairs in his life and in all situations and in all matters: Lowering one’s gaze from looking at the Haraam, protecting one’s ears from listening to the Haraam, maintaining the tongue from uttering Haraam. This is the real struggle with the self.

During Ramadan we indulge in a successful struggle against the Shaytaan and evil self which persists in suggesting evil. This should extend to the rest of the year. One of the Salaf was asked about people who worship Allaah in Ramadan and maintain the obligatory duties towards Allaah, however when Ramadan finishes, they abandon all that and forego the obligations completely. He said: “Worst are those people who do not know Allaah except in Ramadan.” [Lataaif al-Maarif by Ibn Rajab]

Advice: Beware of being like that wretched person who enters this blessed month of Ramadan and does not attain the forgiveness of Allaah.

The Prophet (Salla-Allaahu ‘alayhi wa sallam) ascended the pulpit and said: “Ameen, Ameen, Ameen.” It was said: “O Messenger of Allaah, you ascended the pulpit and said Ameen (thrice).” The Prophet (Salla-Allaahu ‘alayhi wa sallam) said: “Verily Jibreel came to me and he said, ‘Whoever reaches the month of Ramadan and he is not forgiven, then he will enter the Hell-Fire and Allaah will cast him far away, so say Ameen. Whoever sees his parents in their old age, one or both of them, and he was not dutiful to them and he dies, then he will enter the Hell-Fire and Allaah will cast him far away, so say Ameen. Whoever has your name mentioned in his presence and does not send blessings upon you and he dies, then he will enter the Hell-Fire and Allaah will cast him far away, so say Ameen.’ I said ‘Ameen.’” [Graded Hasan by Al-Albaani in Saheeh Targheeb wa Tarheeb no. 1679]

In another narration reported by Al-Bukhaari in Al-Adab Al-Mufrad on the authority of Jabir (Radia-Allaahu ‘anhu) who said: “The Prophet climbed upon the Minbar. When he climbed the first step he said: ‘Ameen,’ when he climbed the second step he said: ‘Ameen,’ then he climbed the third step and said: ‘Ameen.’” They said: “O Messenger of Allaah, we heard you say Ameen three times.” He (Salla-Allaahu ‘alayhi wa sallam) said: “When I climbed the first step, Jibreel came to me and said: ‘Wretched is the slave who goes through Ramadan and (obtaining no benefit from it) is not forgiven.’ I said: ‘Ameen.’ Then he (Jibreel) said: ‘Wretched is the slave whose parents are alive, either one or both, and they are not a means for him to enter Jannah (through obedience and serving them).’ I said: ‘Ameen.’ Then he (Jibreel) said: ‘Wretched is the slave who when you are mentioned in his presence does not send salutations to you.’ I said: ‘Ameen.’” [Graded Saheeh Lighairihi by Al-Albaani no. 644]

 

Sources:

   The meaning of fasting Ramadan faithfully and hoping for the reward from Allaah by Hasan Bukhaari

   The month of Ramadan has come by Shaikh ‘Abdur-Razzaq al-Badr

   The introduction about Tawakkul from a lecture about Tawakkul by Shaikha Anaheed as-Simeeri