Siyam and Qiyam on Ramadhan

"Here's the story of an Imam of the Masjeed who got up after Friday prayers and announced to the people," said Swara when she was heard, after saying Basmalah and greeting with Salaam.

"The Imam said, 'I have good news and bad news. The good news is, we have enough money to pay for our new building program.' Then he was silent. One of the congregation asked, 'So, what's the bad news?'

The Imam replied, 'The bad news is, it's still out there in your pockets.'"

Then Swara proceeded, "There is a brief advice from Sheikh Abdul Aziz bin Abdullah bin Baaz to whoever of the Muslims, or whoever interested upon, about the virtue of Siyam (i.e. fasting), Qiyam (i.e. establishing the Night Prayer), and competing to perform righteous actions during the Month of Ramadhan.

Before going on, allow me to tell you about Sheikh Bin Baaz. He, rahimahullah, is a Scholar, the Great Scholar of Fiqh, Abdul Aziz bin Abdullah bin Abdur-Rahman bin Muhammad bin Abdullah Aali Baaz. As well, he is the Previous Mufti of the Kingdom of Saudi Arabia.

He, also known as Sheikh Bin Baaz, 21 November 1912–13 May 1999, was born in Riyadh and spent the beginning of his life in seeking knowledge. He was raised in a household known for its love of knowledge and its people. He started off his studies with memorizing the Qur'an, and he memorized it before puberty. Then he took the legislative sciences and language from the scholars of Riyadh.

He is counted were said fromto the be Kibaaru Mujtahid-Ulamah (Major Scholar) who were said to be Mujtahid (someone who said had the ability to extract tee rulings directly from the legislated proofs), from the present time. This is because Allah made it easy for him while he was studying Arabic. Because of this, he was able take a good look into the different Islamic sciences. In the beginning of this, he focused mainly in studying Sharia Islamic Law), according to the Hanbali Madhhaab. Then he began to study Hadith in detail, both in terms of the text as well as the chain of the Hadith.

In addition, he paid close attention to the sciences of the Qur'an. This is what caused the Sheikh to be considered from the major Islamic Scholars of the world, which stood out from the rest.

Sheikh Bin Baaz used to be known to be of those that loved to be good to the Muslims. This is something that is witnessed in his books. He was always giving advice for the shake of Allah and His Rasool (ﷺ), to the Muslim Leaders and to the common folk. He was very courteous and kind in doing so. The people loved him and accepted knowledge from him, so they benefitted greatly from him.

Sheikh Bin Baaz died in the Month of Muharram. He was not only a major benefit to the people of his time, but to all of us in our present day as well. May Allah place upon him a huge mercy and place him in the highest place possible in Jannah ... Allahuma Aameen!

So, the following are some advice from the Sheikh.

It is verified from Allah's Messenge (ﷺ) that he (ﷺ) used to give glad tidings to his Companions, radhiyallahu 'anhum, about tlie arrival of the Month of Ramadhan, and inform them that it is the month in which the gates of mercy, and of Jannah (i.e. Paradise) are opened, the gates of Jahannam (i.e. the abode of Hell-fire) are locked and the Shayatin (i.e. devils) are chained up. The Prophet (ﷺ) said,

إِذَا كَانَ أَوَّلُ لَيْلَةٍ مِنْ شَهْرِ رَمَضَانَ صُفِّدَتِ الشَّيَاطِينُ وَمَرَدَةُ الْجِنِّ وَغُلِّقَتْ أَبْوَابُ النَّارِ فَلَمْ يُفْتَحْ مِنْهَا بَابٌ. وَفُتِّحَتْ أَبْوَابُ الْجَنَّةِ فَلَمْ يُغْلَقْ مِنْهَا بَابٌ وَيُنَادِي مُنَادٍ يَا بَاغِيَ الْخَيْرِ أَقْبِلْ وَيَا بَاغِيَ الشَّرِّ أَقْصِرْ وَلِلَّهِ عُتَقَاءُ مِنَ النَّارِ وَذَلِكَ كُلَّ لَيْلَةٍ ‏"‏

'On the first night of the month of Ramadan, the Shayatin are shackled, the jinns are restrained, the gates of the Fires are shut such that no gate among them would be opened. The gates of Paradise are opened such that no gate among them would be closed, and a caller calls: 'O seeker of the good; come near!' and 'O seeker of evil; stop! For there are those whom Allah frees from the Fire.' And that is every night.' [Jami` at-Tirmidhi; Sahih accrding to Al-Albani]

The Prophet (ﷺ) also said,

مَنْ صَامَ رَمَضَانَ إِيمَانًا وَاحْتِسَابًا غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ، وَمَنْ قَامَ لَيْلَةَ الْقَدْرِ إِيمَانًا وَاحْتِسَابًا غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ

'Whoever fasted the month of Ramadan out of sincere Faith (i.e. belief) and hoping for a reward from Allah, then all his past sins will be forgiven, and whoever stood for the prayers in the night of Qadr out of sincere Faith and hoping for a reward from Allah, then all his previous sins will be forgiven.' [Sahih Al-Bukhari]

The Ahadith (i.e. narrations) on the virtue of Siyam Ramadhan, Qiyam and of Siyam itself are vast. It is a must for the believer to seize this opportunity that Allah has blessed him with of reaching the Month of Ramadhan, and rush to perform acts of obedience and caution against acts of disobedience. He strives to perform what Allah has obligated on him, especially the five daily' prayers as they are the main column of Islam and the greatest of the obligations after the Shahadah (i.e. two testimonies of faith). It is obligatory on each Muslim and Muslimah to maintain the five daily prayers, and perform them at their due times with humility and Khushoo (i.e. tranquillity). Of the most important obligations on a man is to perform the prayers in congregation in the Houses of Allah (i.e. Masajid) which Allah permitted for His Name to be raised and mentioned.

The most important obligation after the prayer is giving the Zakat (i.e. a certain fixed proportion of wealth which is to be paid yearly), Allah says,

وَاَقِيْمُوا الصَّلٰوةَ وَاٰتُوا الزَّكٰوةَ وَاَطِيْعُوا الرَّسُوْلَ لَعَلَّكُمْ تُرْحَمُوْنَ

'And establish prayer and give zakāh and obey the Messenger - that you may receive mercy.' [QS. An-Nur (24):56]

The Great Book of Allah, and the Sunnah of His Noble Messenger (ﷺ), indicates that the one does not give Zakat will be punished on the Day of Judgement. The most important matters after the prayer and Zakat is fasting Ramadhan, it is one of the five pillars of Islam mentioned in the Prophet's saying,

بُنِيَ الإِسْلاَمُ عَلَى خَمْسٍ شَهَادَةِ أَنْ لاَ إِلَهَ إِلاَّ اللَّهُ وَأَنَّ مُحَمَّدًا رَسُولُ اللَّهِ، وَإِقَامِ الصَّلاَةِ، وَإِيتَاءِ الزَّكَاةِ، وَالْحَجِّ، وَصَوْمِ رَمَضَانَ

'Islam is based on (the following) five (principles): To testify that none has the right to be worshipped but Allah and Muhammad is Allah's Messenger (ﷺ). To offer the (compulsory congregational) prayers dutifully and perfectly. To pay Zakat (i.e. obligatory charity) . To perform Hajj. (i.e. Pilgrimage to Mecca). To observe fast during the month of Ramadan.' [Sahih Al-Bukhari]

It is compulsory for a Muslim to protect his Siyam (i.e. fasting and his standing (in prayer) from sayings and actions that Allah has forbidden, as the intent of Siyam (i.e. fasting is obeying Allah and exalting His Sanctities, and striving with the soul against its desires, and encouraging it to have patience with what Allah has prohibited. The intent is not just the mere withholding from food, drink and other things which break Siyam.

Thus, it is obligatory, for the fasting person to be cautioned against all that Allah has prohibited and to preserve all that Allah has obligated on him, and with this it is hoped that he attains forgiveness, salvation from the fire and an accepted Siyam and Qiyam.

There are some Issues however which may be Unknown to some people, such as: it is obligatoty for the Muslim to fast with Eemaan, and hoping (for the reward from Allah), and not out of showing off or blindly following other people such as the people of his county. Rather, it is obligtory for that which encourages him to fast to be his Eemaan that Allah has obligated him to perform it and his hope to be rewarded for it from his Rabb. This is how a Muslim ought to perform Ramadhan, out of Eemaan and hoping for the reward, and not for any other reason.

Of the matters, the ruling of which may be unknown to some people are the things which could occur to a fasting person, such as an injury, bleeding, vomiting, or water reaching his throat unintentionally, all of these matters could ruin the fast, however whoever vomits intentionally ruins his fast. This is based on the Prophet's (ﷺ) saying,

من ذرعه القيء،فلا قضاء،عليه، ومن استقاء،فعليه القضاء،

'Whoever vomit (while fasting) is not obliged to make up the fast, but whoever makes himself vomit on purpose, must make up the fast.' [Musnad Imam Ahmad]

Of the matters also are the fasting person delaying Ghusl (i.e. a ceremonial bath after sexual intercourse) from Janabah (i.e. the state of sexual impurity) up until the beginning of Fajr, and what happens to some women who delay Ghusl (i.e. a bath from ritualistic impurities) from their periods or post-partum bleeding up until the beginning of Fajr. If she sees Tuhr (i.e. blood stoppage) before Fajr, then she has to fast, and there would be no problem in delaying Ghusl (i.e. because of the menses or post-partum bleeding) up until the beginning of Fajr. Yet she is not to delay it up to sunrise, rather she has to make Ghusl (i.e. a bath from rimalistic impurities), and pray Fajr before sunrise. Likewise, for the one who is Junub (i.e. the one who is in a state of sexual impurity), he should not delay Ghusl (i.e. a ceremonial bath after sexual intercourse), to after sunrise. Rather, he has make Ghusl (i.e. a ceremonial bath after sexual intercourse), and pray Fajr before sunrise, and the man has to strive do this so that he can make the Fajr prayer in congregation.

Of the matters, which do not ruin the Fast are blood tests, having injections, except for those which provide nutrition, however, delaying that to the first night takes precedence, and is safer if he is able to do that. This is based on the Prophet's (ﷺ) saying,

‏ دَعْ مَا يَرِيبُكَ إِلَى مَا لاَ يَرِيبُكَ

'Leave that which makes you doubt for that which does not make you doubt.' [Sunan An-Nasa'i; Sahih]

And the Prophet (ﷺ) said,

من اتقى الشبهات فقد استبراً لدينه وعرضه

'He who guards against what is doubtful has sought to protect his religion and his honour.' [Musnad Ahmad]

Of the matters, the Ruling of which may be Hidden to some people are the thought, which some people have, that it is not allowed to pray less than twenty Rakka’at (i.e. prayer units) for 'Taraweeh.' Whereas, some other people think that it is not allowed to pray more than eleven or thirteen Rakka’at (i.e. prayer units), all of these ideas are inappropriate, and are rather erroneous as they oppose the evidences. The authentic Ahadith from Allah's Messenger (ﷺ) indicate that the 'Night Prayer' is broad and there is no restriction which is impermissible to oppose. Rather, it has been corroborated from the Prophet (ﷺ) that he used to pray eleven Rakka’at (i.e. prayer units), and perhaps he would pray thirteen, and he may have prayed less than that, during Ramadhan, and other times.

When the Prophet (ﷺ) was asked about the 'Night Prayer' he (ﷺ) said,

‏ صَلاَةُ اللَّيْلِ مَثْنَى مَثْنَى، فَإِذَا خَشِيَ أَحَدُكُمُ الصُّبْحَ صَلَّى رَكْعَةً وَاحِدَةً، تُوتِرُ لَهُ مَا قَدْ صَلَّى

'"The night prayer is offered as two Rak`at followed by two Rak`at and so on, and if anyone is afraid of the approaching dawn (Fajr prayer) he should pray one Rak`ah and this will be a Witr for all the Rak`at which he has prayed before.' [Sahih Al-Bukhari]

He (ﷺ) did not limit it to any specific number of Rakka’at, either in Ramadhan or any other time. For this reason, his Companions during the time of 'Umar, radhiyallahu 'anhu, sometimes prayed twenty-three Rakka'at, and sometimes eleven. All and the of that has been corroborated from 'Umar and the Companions during his time.

Some of the Salaf (i.e. the Pious Predecessors), used to pray thirty six Rakka’at, in Ramadhan with three Witr (i.e. odd number of units), while some of them used to pray forty-one Rakka’at, this was mentioned by Sheikhul-Isiam Ibn Taymiyyah, rahimahullah, and other people of knowledge. He mentioned that there is some breadth in the matter, and that it is better for the one who lengthens his recitation, Ruko (i.e. bowing), and Sujud (i.e. prostration), is to lessen the number of Rakka’at. While, the one who is brief in his recitation, Ruko and Sujud, should increase the number of Rakka’at, this is the meaning of what he (i.e. Ibn Taymiyyah) said.

Whoever contemplates on the Prophet's Sunnah, knows that it is better pray eleven or thirteen rakka’at, whether in Ramadhan or at any other time, as this concurs which what the Prophet (ﷺ) would do in most cases, is easier for those praying, and closer to humility and Khushoo in prayer. Whoever prays more, then tlicre is neither harm nor dislike in this, as mentioned prior. It is better for the one who prays with the Imam, during Ramadhan to not depart from the prayer, except when the Imam does. This is based on the Prophet's saying,

إِنَّهُ مَنْ قَامَ مَعَ الإِمَامِ حَتَّى يَنْصَرِفَ كُتِبَ لَهُ قِيَامُ لَيْلَةٍ

'Indeed, whoever stands (praying) with the Imam until he finished, then it is recorded for him that he prayed the whole night.' [Jami'at Tirmidhi; Sahih]

It is legislated for all muslims to strive to perform all types of worship during this noble Month, such as voluntaty prayers; recitation of the Qur'an with reflection and contemplation; abundant Tasbeeh (i.e. to say 'Subhana Allah'), Tahleel (i.e. to say 'La llaha Illa Allahu'), Tahmeed ( i.e. to say ' 'Alhamdulilah'), and Takbeer (i.e. to say 'Allahu Akbar'), seeking forgiveness from Allah; and Divinely Legislated supplication; instructing good and forbidding evil; calling to Allah; consoling the poor and the needy; striving to do good to ones parents and to maintain the ties of kinship; being kind to ones neighbors; visiting the sick and other types of good actions."

Swara then said, "That's some advice from our Sheikh, may Allah accept our fasting, forgive our sins, and guide us all to the Straight Path in this Ramadhan. Allahumma Aameen."

Slowly Swara disappeared in silence, followed by her chanting,

I just love the way you make me feel

Every time you come around you

breathe life into my soul

And I promise that

I’ll try throughout the year

To keep your spirit alive In my heart it never dies

O Ramadan!

Ramadan Ramadan, Ramadan ya habib

[Ramadan, Ramadan, Ramadan O beloved]

Ramadan Ramadan, laytaka dawman qareeb

[Ramadan, Ramadan, how I wish you were always near] *)

Citations & References:
- Sheikh Abdul -Aziz bin Abdullah bin Baaz, rahimahullah, The Virtue of Siyam & Qiyam during the Month of Ramadhan, Al-Hujjah
*) "Ramadan" written by Bara Kherigi & Maher Zain

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