Ramaḍhān Benefits (5)

The Qur'ān contains five Āyāt in Sūrah Al-Baqarah (183-187) known as Āyāt Aṣ-Ṣiyām (the Āyāt discussing the rulings of fasting). Among these Āyāt is the statement of Allāh: ﴿وَإِذَا سَأَلَكَ عِبَادِی عَنِّی فَإِنِّی قَرِیبٌۖ أُجِیبُ دَعۡوَةَ ٱلدَّاعِ إِذَا دَعَانِ﴾ "And when My servants ask you, [O Muḥammad], concerning Me - indeed I am near. I respond to the invocation of the supplicant when he calls upon Me." [Sūrah Al-Baqarah: 186] This Āyah indicates that supplication during Ramaḍhān, particularly while fasting, is more likely to be accepted. Thus, Ramaḍhān is not only a month of fasting, night prayers, and generosity but also a month of answered supplications. The Prophet ﷺ informed us that the supplication of a fasting person is not rejected. Imām Aḥmad, At-Tirmidhī, and Ibn Mājah narrated from the ḥadīth of Anas (may Allāh be pleased with him) that the Prophet ﷺ said: ((ثلاثة لا ترد دعوتهم: الإمام العادل، والصائم حتى يفطر، ودعوة المظلوم)) "There are three whose supplication is never rejected: the just ruler, the fasting person until he breaks his fast, and the supplication of the oppressed." [Authenticated by Al-Albānī] 📌Remember our brothers and sisters in Gaza, as well as all impoverished Muslims around the world! NOTE: It is common among Muslims to delay their supplications until ifṭār time. However, this is incorrect for two reasons: 1. They restrict their chances of having their supplications answered to a brief period, rather than making du'a throughout the day. 2. The ḥadīth that highlights the virtue of making du'a at ifṭār time is weak.(1) _ (1) Ibn Mājah reported (1753) from the hadith of ’Abdullāh ibn ’Amr ibn Al-’Āṣ (may Allāh be pleased with both of them) that the Prophet ﷺ said: «إن للصائم عند فطره دعوة لا تُردُّ» "Indeed, the fasting person has a supplication at the time of breaking his fast that is not rejected." Among its narrators is Is-ḥāq ibn ’Ubaydillāh ibn Abi Al-Muhājir, who is مجهول (unknown). The ḥadīth has another chain of transmission recorded by Aṭ-Ṭayālisi (2262), in which one of the narrators is Abū Muḥammad Al-Māliki. Imām Al-Albāni (may Allāh have mercy on him) stated: "I do not know him. It is possible that he is ’Abdurrahman ibn Abi Bakr ibn ’Ubaydillāh ibn Abi Mulaykah Al-Madani. If that is the case, then he is weak, as indicated in 'Taqreeb.' Moreover, An-Nasā’ee stated that he is not reliable. In another report, he is described as abandoned (متروك) in ḥadīth." Imām Al-Albāni (may Allāh have mercy on him) classified this hadith as weak in Irwā' Al-Ghalīl (921). Similarly, Imām Al-Wādi’ee (may Allāh have mercy on him), also deemed it weak in his commentary on Tafsīr Ibn Kathīr. Source: https://whatsapp.com/channel/0029VaDlIsw6BIEcpVCHOl3v