Sawm linguistically means refraining, silence, suspension and
what is included in its meanings. Sawm has been mentioned with this meaning in
Allah's سبحانه وتعالى noble book.
Allah سبحانه وتعالى says:
فَكُلِي وَاشْرَبِي وَقَرِّي عَيْنًا ۖ فَإِمَّا تَرَيِنَّ مِنَ
الْبَشَرِ أَحَدًا فَقُولِي إِنِّي نَذَرْتُ لِلرَّحْمَٰنِ صَوْمًا فَلَنْ
أُكَلِّمَ الْيَوْمَ إِنْسِيًّا
"So
eat and drink and be glad. And if you see any human being, say: 'Verily, I have
vowed a fast unto the Most Gracious so I shall not speak to any human being
this day." (Maryam: 26)
As for As Sawm in the sharee'ah terminology, it is
refraining from those things that break the fast and they are: food, drink,
sexual relations, excess water through mouth/nose and vomiting, with the
intention of getting closer to Allah سبحانه وتعالى from Fajr of a day until its Maghrib. This Sharee'ah
meaning of fasting has been mentioned in numerous noble ayaat and there is no
need to bring them up here as they are well known amongst people who are
knowledgeable of them.
The Merits of As Sawm
There are many Ahaadeeth that mention the merit of Fasting
of which I will mention some: Narrated from Abu Hurairah (ra) that the Prophet صلى
الله عليه وسلم said:
1. "Allah سبحانه
وتعالى said: Every
action of ibn Aadam (man) is for himself except for Fasting which is for me and
I will reward for it. Fasting is a Shield (from hellfire). So, the fasting
person should avoid all sexual relations, he should not behave foolishly and if
someone insults him or fights with him then he should say: I am a fasting
person. And by Him in whose hand is my soul the smell coming from the mouth of
the fasting person is better with Allah than the smell of Musk. The one fasting
has two joys, one when he breaks his fast and when he meets his Rabb he will
feel the joy for his fasting." Narrated by Imaam Al Bukhaari (1904) and Muslim, Nisaa'i,
Ibn Maajah and Ahmad.
Also from Abu Hurairah (ra) that the Prophet صلى
الله عليه وسلم said:
"Your
Lord Tabaarak wa ta'aalaa said: Every action is Kafaarah (expiation) except for
fasting, because it is for me and I will reward for it..." Narrated by Abu Daawud At Tayaalissy (2485) and Ahmad.
And from Abu Hurairah (ra) that the Prophet صلى
الله عليه وسلم said: "Every one of the sons of Adam's actions is
multiplies, a good action will have ten of it's like or up to seven hundred
times and Allah Azza wa Jalla says: 'Except fasting because it belongs to me,
and I reward it..." Narrated
by Muslim (2707). An-Nisaa'i, Ad Daraami and Bayhaqi.
Ahmad (9712) and Ibn Majah narrated it with the following
words: "Every one of the sons of
Adam's actions is multiplies, a good action will have ten of it's like or up to
seven hundred times to what Allah wills, Allah Azza wa Jalla says: Except for
fasting, it is for me and I will reward for it..." The
addition is 'to what Allah wills'.
2. On the authority of Sahl bin Sa'd (ra) that the Prophet
صلى الله عليه وسلم said: "There is a gate in Jannah called Ar-Raiyaan
and those who observe fast will enter it on the Day of Judgement and none will
enter from it except them. It will be said 'Where are those who use to observe
Saum?' They will get up and none except them will enter it and after they have
entered it will be locked and no one else we be able to enter through it." Narrated by Buhkaari (1896) and Muslim
and Nisaa'i.
Ibn Maajah (1640) and Tirmidhi narrated it as following: "So those who were from amongst the Saa'imeen
(faster's) will enter and whoever has done will never feel the quench of thirst
again."
3. On the authority of Abdullah Ibn Mas'ood (ra) that he
said that the Prophet صلى الله عليه وسلم said: "He who can afford to marry should do so
because it will help him to lower his gaze and save his private parts. And
whoever cannot marry then he should fast as it will diminish his desire
(wijaa'a)*." Al
Bukhaari (1905), Muslim, Daawud, Nisaa'i and Tirmidhi.
*Wijaa'a
means to put pressure on the testicles or its veins so as to cut the desire.
4. On the authority of Hudhayfah bin Al Yaman (ra) that he
heard the Prophet صلى الله عليه وسلم saying:
"The
Fitnah (affliction) of a man is in his family, money and neighbours and As
Salaah, As Saum and As Sadaqah are expiation for them." Al Bukhaari (1895) and Muslim.
Ibn Abi Shaibah (595:8) reported it with this wording: "The Fitnah of a man is in his family, his
money, his own self and his neighbour and fasting, sadaqah and ordering the
right and forbidding the wrong are expiation for them."
And also from Hudhaifah (ra) from the Prophet صلى
الله عليه وسلم: "Who ends his final day (of
life) and he fasted will enter Jannah." Narrated
by Al Bazzaar (1038) and Ahmed and Al Haythami said that its people (narrators)
are trustworthy.
5. On the authority of Abdullah Ibn Umar (rah) that the
Messenger صلى الله عليه وسلم said: "Fasting and the Quran will intercede for the
servant on the Day of Judgment. Fasting will say: By my Rabb, I prevented him
from food and desires during the day so let me intercede for him and the Quran
will say: I prevented his sleep at night so let me intercede for him, Therefore
they will both intercede." Narrated by Ahmad (6626) and its sanad
(chain) is Hasan. Tabaraani also narrated it in his Al-Mu'jam Al Kabeer and Al
Haakim narrated it and verified its soundness.
6. On the authority of Abu Umaamah (ra) who said: "I came to the Messenger صلى الله عليه وسلم so I said:
'Command me with an action which will cause me to enter Al Jannah'. He صلى الله عليه وسلم said: 'Alayka
bis Saum (Fast), because there is nothing equal to it'. I came to him a second
time and he said (again): 'Alayka bis Siyaam (Fast)'." Narrated by Ahmad (22501) and Nisaa'i, ibn Hibbaan, ibn
Khuzaimah, Ibn Abi Shaybah and Tabaraani in Al Mu'jam Al Kabeer.
And in another version from Ibn Hibbaan (3425) and
Nisaaa'i (Alayka bi saum fa laa mithla lahu...) "Fast as there is nothing comparable to
it." Here
'mithla' is used instead of 'idla' in the previous version to mean 'the like of/equal to'.
7. On the authority of Abu Hurairah (ra) who said that the
Messenger صلى الله عليه وسلم said: "There are three whose
requests (du'aa) will not be turned down: The just ruler, the one who fasts
until he breaks it and the one who is oppressed. Allah سبحانه
وتعالى will raise them on the Day of Judgement without (al ghumaam) clouds and
the doors of the heavens (skies) will be opened for them and He will say: With
my Izza (glory) I gave you victory even if it was after a while." Narrated by Ibn Maajah (1752).
Al-Gumaam (clouds) has the same meaning as mentioned in
the following Ayaat as Allah سبحانه وتعالى states:
وَيَوْمَ تَشَقَّقُ السَّمَاءُ بِالْغَمَامِ
"And (remember) the day that the Heaven will be rent asunder by
clouds." (Al
Furqaan: 25)
هَلْ يَنْظُرُونَ إِلَّا أَنْ يَأْتِيَهُمُ اللَّهُ فِي ظُلَلٍ
مِنَ الْغَمَامِ
"Do they then wait for anything other than that Allah should come
to them in the shadows of the clouds." (Al-Baqarah: 210)
8. On the authority of Othmaan ibn Abi Aas (ra) that he
said: 'I heard the Messenger of Allah صلى الله عليه وسلم saying': "Sawm
(fasting) is a shield (protection) from the fire just like the shield of one of
you (protects you) in battle."Narrated by Nisaa'i (2231), Ibn Maajah, Ahmad, Ibn Hibbaan
and Ibn Abi Shaybah.
9. On the authority of jaabir ibn Abdillah (ra) that the
Messenger of Allah صلى الله عليه وسلم said: "Our Rabb Azza wa Jalla
said: Fasting is a shield (Junnah) the servant seeks to shield himself with it
from the Naar (fire) and it (fasting) is for me and I will reward/recompense
for it." Narrated
by Ahmad (14724) with a sanad (chain) which is Jayyid (good) and also narrated
by Al Bayhaqi.
10. On the authority of Abi Ubaidah (ra) who said that he
heard the Messenger of Allah صلى الله عليه وسلم say: "Fasting is a shield for the one who does not
violate it..." Ahmad
(1690/1700)
In a version of ad Daraami (1733): "Fasting is a shield for the one who does not
violate it" Abu
Muhammad said: This means al Gheeba
(back-biting). Tabaraani
narrated it in Al Mu'jam Al Awsat (4533) from Abi Hurairah (ra).
So how noble are the Fadaa'il (merits) of the Ibaadah of
Fasting. Fasting is a shield, i.e. a guard and protection. It is a blocker of
desires when one cannot marry and it expiates the sins in the time of affliction.
It intercedes on behalf of its master on the Day of Judgement and for those who
fast belongs the gate of Ar Rayyaan, the one who enters from it will never
experience thirst again. It is sufficient alone to look at what came in the
Hadeeth:
'Every one of
the sons of Adam's actions is multiplies, a good action will have ten of it's
like or up to seven hundred times to what Allah wills, Allah Azza wa Jalla
says: Except for fasting, it is for me and I will reward for it'.
If there were no other ahaadeeth mentioning the merits of
fasting then this would have been enough. It is true that there is no act equal
to or like that of fasting as mentioned in the sixth hadeeth and the only
result of this act is entering into Jannah as it came in the hadeeth reported
by Hudhaifah (ra) and found with al Bazzaar and Ahmad. Also as mentioned in the
seventh hadeeth; it is the deserved right of the faster to be honoured by Allah
سبحانه وتعالى and have his
du'a responded to and answered.
The merits of Ramadhaan
In relation to the merits of Ramadhaan the following
ahaadeeth have been related:
1. On the authority of Abu Hurairah (ra) that the Prophet صلى
الله عليه وسلم use to say: "The five prayers, and from one Jumu'ah to the
next, and one Ramadhaan to the next count as a an expiation for all that is
between them if the Kabaa'ir (major sins) are avoided." Imaam Muslim (552), Ahmad and Al
Bukhaari in his At Tareekh Al Kabeer.
2. And also from him (ra) that the Messenger of Allah صلى
الله عليه وسلم said: "Shame/pity (raghima Anf) on the man who when I
am mentioned does not pray on me and pity on the man who enters into Ramadhaan
and does not have all of his sins forgiven before its passing and pity on the
man who when his parents reach an old age and they don't cause him to enter
Jannah (because of his good treatment of them)." Rabiy
said: 'I don't know it (the hadeeth) except that he said: 'or one of the two (parents)'. Imaam Ahmad (7444), Tirmidhi, Ibn
Khuzaimah, al Haakim. Its Isnaad (chain) is jayyid (good).
3. From Abu Hurairah (ra) that the Messenger of Allah صلى
الله عليه وسلم said:
"When
Ramadhaan begins the doors to Jannah are opened and those of Jahannam are
locked and the Shayateen are chained up." Al Bukhaari (1899), Muslim, An Nisaa'i, Ahmad, Ibn Hibbaan,
Ad Daarami with differences in some words.
4. From Abu Hurairah (ra) that the Messenger of Allah صلى
الله عليه وسلم said: "Whoever fasts Ramadhaan with Imaan and
Ihtisaab (expecting reward from Allah) then all of his previous sins will be
forgiven." Al
Bukhaari (38) Nisaa'i, Ibn Maajah, Ahmad, Ibn Hibbaan, and Ahmad (8989) and
Nisaa'i in a second version stating 'all of his previous and
forthcoming sins will be forgiven'. Al Mundhiri said the Isnaad is Hasan
but Hamaad had doubt in its connection or that the addition to the Hadeeth only
goes back to one link in the chain from Qateebah bin Saeed from Sufyaan.
5. From ibn Abbaas (rah) that the Messenger of Allah صلى
الله عليه وسلم said: "The performance of Umrah in Ramadhaan is equal
to Hajj." Ibn
Maajah (2994), Nisaa'i, Ahmad. Ibn Maajah (2991), Ahmad and Tirmidhi narrated
the Hadeeth with the same wording from Wahab bin Khanbash. Ahmad (14855) and
Ibn Maajah also narrated it from Jaabir (ra).
Al Bukhaari (1863) narrated from Jaabir (ra) and Muslim
and Abu Daawud with the wording; "Verily Umrah in Ramadhaan
is like Hajj or Hajj with me."
Tabaraani in his Al Mu'jam Al Kabeer (364/25) and Abu
Daawujd, Ahmad on the authority of Mu'qal (ra) (she) said: "'I have become old and
sick. Is there an action that can recompense me for my Hajj? He صلى الله عليه وسلم said: 'Umrah
in Ramadhaan will recompense for it.'"
6. From Abu Hurairah (ra) that the Messenger of Allah صلى
الله عليه وسلم said: "On the first night of Ramadhaan the Shayaateen
are tied up and (maradatul) Jinn, the doors to the fire (hell) are locked so
that not one of its doors will be opened. The doors to Jannah will be opened
and not one of its doors will be closed. A caller will call 'Oh desirer of Good
(Aqbil) proceed! (come forward) and Oh desirer of evil (Aqsir) fall behind! And
to Allah سبحانه وتعالى belongs
those who are freed/saved from the fire. This will happen in every night (of
Ramadhaan)." Ibn Maajah (1642), Ibn Hibbaan and Bayhaqi. Al Haakim
narrated it and verified its soundness (saheeh) and adh Dhahabi agreed. Ibn
Khuzaimah (1883) narrated it with a slight difference and Tabaraani in Al
Mu'jam al Kabeer (1586) an Nisaa'i narrated similar to it except on the way of
Utbah bin Farqad (ra).
The significance of the above ahaadeeth are clear and do
not require further explanation. If I add the ahaadeeth related to the merits
of fasting in a complete manner to this topic then the merits of both fasting
and Ramadhaan combined can be revealed in a perfect way.
Ibn Abbaas (ra) said: 'The Messenger of Allah صلى الله عليه وسلم was the very
best (most generous) of people, and he was at his best in Ramadhaan when he
would meet with Jibreel (rha) and he would meet Jibreel every night and would
go over (revise) the Quran. The Messenger صلى الله عليه وسلم was even
better in bringing Al Khair (goodness) than the fair winds'. Al Bukhaari (6), Muslim, Nisaa'i, Tirmidhi, Ahmad and Ibn
Hibbaan.
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