Questions 61 with Shaykh Saleh as-Sadlan

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Questions asked to Shaykh Saleh ibn Ghunam as-Sadlaan [May Allaah preserve him] in his house after Salaat al-Jumu‘ah, ar-Riyadh

15/8/1435 – 13/6/2014

Question: What are prescribed deeds that one can do during the month of Sha’baan?

Answer: Sha’baan is like any month, every righteous deed in the Book and Sunnah is prescribed and this is a broad matter, but there is nothing specific to the month of Sha’baan.

Question: Imaam Ahmad used to give precedence to the view of a Companion before using weak Hadeeths. Could you explain this? Also, if a Hadeeth is weak, does this mean we do not attribute it to the Prophet even if there are supporting chains and narrations which solidify its meaning?

Answer: Yes, Imaam Ahmad used to derive rulings by looking in order; Quraan, Sunnah, Ijmaa, Qiyaas, weak Ahadeeth that have supporting chains and then the Qawl as-Sahaahbee (the statement of the Companion). This was his Madhab and then Qawl as-Sahaahbee has different levels too. He brought forward the Qawl as-Sahaahbee before using weak Ahadeeth, because the Companions witnessed the revelation and they understood the Arabic language the best. So their understanding is correct and we can use this to derive rulings before relying on weak narrations because they are not affirmed.

As for weak narrations being ascribed to the Prophet, then weak narrations are of different degrees. Some are completely baseless, this is not asrcribed to the Prophet nor are they used to derive rulings. As for narrations that are supported or narrations are good (Hasan) but have some weakness, then this is attributed to the Prophet and used to derive to the Prophet. There are other weak narrations that are weak to the Prophet but can be correctly attributed to the Companions or those who came after them (using these to derive rulings has been discussed above).

And Allaah Knows best.

Removing Impurities: Number of Times Najasah Must be Washed (Part 6)

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-All forms of impurities need to be washed seven times without using earth for one of them.

Al-Uthaymeen explains that the Hanbalee madhab states that impurities from dog or pig must be washed seven times, once with earth.

As for all other impurities then this must be washed seven times, without earth.

The method of cleaning:

You wash, then squeeze out the water and repeat the process until seven loops are completed.

If the only way to remove the impurity is to soak/immerse the afflicted place, then one must soak/immerse it.

The only time when seven is not necessary is if by washing it and squeezing the water out, no smell or colour of the impurity remains then in this case the afflicated place would  become pure.

All of this the Hanbalee Madhab.

They used as evidence:

-The Hadeeth of Ibn ‘Umar that the Prophet commanded us to clean our impurities with seven washing. [Reported by Ibn Qudaamah in al-Mughnee (1/75)]

They argue that “commanded us” means an obligatory command.

Others said that the minimum to remove impurities is three (the Hanafis and some of the Hanbalees). They stated as evidence:

                -The Prophet used to always was three times, such as Wudhoo.

                -Impurities are hardly removed with just one wash, thus three is Waajib.

But the correct opinion with Uthaymeen is that once is sufficient, on the condition that the impurities have been removed. As evidence, he quoted:

             -The Prophet didn’t set a number.

-The Hadeeth of the Bedouin above where water was poured over his urine just once.

-The fact that the Prophet commanded the women who purified themselves from their menses to wash with water, then to wipe and then to pray (i.e. purify the clothes they menstruated in and then pray in them.” [al-Bukhaaree (307) and Muslim (291)]

Both of these are examples of washing just once and no set number was mentioned.

-Once the impurities have been removed then the item becomes pure. Therefore, removing impurities have no set number. If one needs to increase the number in order to remove impurities then they are permitted to do so based on the Hadeeth in which Ghusl for the deceased, “Wash her (i.e. Zaynab bint ar-Rasool) three times, or five, or seven or more if necessary.”

-As for the narration of Ibn ‘Umar quoted by those who aregue for seven times, then the narration is weak. Even if we say it is authentic then there is Hadeeth which states, “Washing off impurities used to be by seven times, then I asked my Lord to make it lighter, then He Permitted that we wash just once.” [Reported by Ahmad (2/109), Aboo Dawood (247)]

Al-Uthaymeen states in conclusion is that there is no minimum, one washing is sufficient if the impurities are removed thereby.

[1/420-422]

and Allaah Knows best

Chapter: Emaan Decreases with Sin

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Abu Huraira reported that the Messenger of Allah observed:

The fornicator who fornicates is not a believer so long as he commits it and no thief who steals is a believer as long as he commits theft, and no drunkard who drinks wine is a believer as long as he drinks it. 'Abdul-Malik b. Abi Bakr' narrated this on the authority of Abu Bakr b. Abdur-Rahman b. Harith and then said: Abu Huraira made this addition: No plunderer who plunders a valuable thing that attracts the attention of people is a believer so long as he commits this act.

Explanation

-At-Tabaree explains that Hadeeth which says "He is not a believer" means complete Emaan. He reduces his level of Emaan thus he reduces the level of praise he has for his Walaayah with Allaah. Ibn 'Abbas has been quoted in saying, "He loses the light of Eman"

[TN: this refutes the Mu’tazilah and the Khwarij who claim that the statement refers to major sins eradicating Eman, the very pretense used by extremists today to kill innocent people]

Sharh Muslim 2/49-54

And Allah Knows best

Fitnah al-Maal: The Correct Approach to Spending (Part 34)

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So what is the correct approach?

“And those, who, when they spend, are neither extravagant nor niggardly, but hold a medium (way) between those (extremes).” [al-Furqaan 25:67]

Examples of this are aplenty today. How many are those who cant afford it but enter into car showrooms and buy brand-new cars?

“And give not unto the foolish your property which Allah has made a means of support for you.” [an-Nisaa’ 4:5]

Questions 60 with Shaykh Saaleh as-Sadlan

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Questions asked to Shaykh Saleh ibn Ghunam as-Sadlaan [May Allaah preserve him] in his house after Salaat al-Jumu‘ah, ar-Riyadh

8/8/1435 – 6/6/2014

Question: How do we know those who are poor and needy in giving Zakaat to them? In Egnland, we are unable to distinguish easily.

Answer: By knowing them, if a person personal knows the situation of a person. We can also know them by asking around. We can also know them if we ask people who look after them and care for their needs.

What is necessary is to follow what is apparent. Look at the person needs, their clothes, their employment, their spending needs. You could also ask the person directly or their friends, because the friends often know the plight of their friends. If you still do not find anyone then ask around so that they can point you in the right direction.

Question: Is it permissible to send Zakaat money  abroad or must I pay in the city I live in. If I don’t find anyone in my city, must I look at the surrounding areas and move outwards before I send it to another country altogether.

Answer: If you have no-one in your country or city and you know of another place that has it, then it is permitted to send it over to them. You can ask around to find them.

Question: Is it a pillar to look search ones own country before sending it abroad?

Answer: No, but it is better. He should check with the people and ask around, and work his way out.

And Allaah Knows best.

Removing Impurities: Dog Saliva When Using Them to Hunt (Part 5)

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-If dogs are used to hunt, then the game they catch must be washed seven times (as their saliva would have contaminated the meat), once with earth.

Al-Uthaymeen explains this is the view of the author and the Madhab.

Ibn Taymiyyah, however, stated that the Shariah has remained quiet about this, as its not narrated that the Prophet commanded that game be washed – thus the Shariah has pardoned washing the meat of hunted animals.

Also, the Hadith states, “If a dog drinks from a vessel” and doesn’t say “If a dog bites…”.

Likewise, it is not narrated that the Companions washed their game seven times, and all of this suggests that in this scenario, washing dog saliva seven times is overlooked. As Allaah, the Glorified, is All-Able and the Creator thus is the one Who Legislates. So if the Lawgiver has not mentioned a ruling connected to it then it also means that there is no harm connected to it either. Similar to eating Maytah (dead animals that haven’t been slaughtered), they are impure and unlawful to eat however if a person is dying of starvation then eating what would keep him alive is permitted, because the harm in this scenario ceases to exist.  

Likewise domesticated donkeys, when they were permitted, they had no harm attached to them but once they became Haraam to eat, they became Najis in their meat and unlawful to consume – thus becoming harmful.

So the correct opinion is that washing caught game is not necessary, because using a dog for hunting necessitates ease and Allah has overlooked and Pardoned washing its saliva in this scenario.

[1/419-420]

And Allah Knows best

Chapter; The Virtue of the People of Emaan

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It is narrated on the authority of Ibn Mas'ud that the Messenger of Allah (may peace and blessings be upon him) pointed towards Yemen with his hand and said:

Verily Iman is towards this side, and harshness and callousness of the hearts is found amongst the rude owners of the camels who drive them behind their tails (to the direction) where emerge the two horns of Satan, they are the tribes of Rabi'a and Mudar.

Explanation

-Ibn as-Salah stated that the prophet pointed in the direction of Yemen in reference to Makkah and al-Madeenah whilst he was in Tabuk. It's where Eman begun and it continued. Others said it refers to Makkah alone, others said it refers to the Ansaar alone whilst Ibn as-Salah himself said that it refers to Yemen and its people. The correct view with an-Nawawi is the first one.

Sharh Muslim 2/36-42

And Allaah Knows best

Fitnah al-Maal: The Disease of Extravagance and Wasting (Part 33)

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In another way in which a person is tested in his wealth is testing the persons extravagance or degree of wasting. Extravagance is to spend more than one can afford on a commodity and wasting is spending more than its value. Through these, one can be disobeying Allaah via their wealth.

“ but waste not by extravagance, certainly He (Allah) likes not Al-Musrifun (those who waste by extravagance).” [al-‘Araaf 7:31]

And,

“But spend not wastefully (your wealth) in the manner of a spendthrift. Verily, spendthrifts are brothers of the Shayatin (devils), and the Shaitan is ever ungrateful to his Lord.” [al-Israa 17:26-27]

Questions 59 with Shaykh Saaleh as-Sadlan

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Questions asked to Shaykh Saleh ibn Ghunam as-Sadlaan [May Allaah preserve him] in his house after Salaat al-Jumu‘ah, ar-Riyadh

24/7/1435 – 23/5/2014

Question: I constantly fear death and I have a constant concern that if I die, what would happen to my family after me. How will they survive? Who will look after them and provide for them? Who will nurture my children? What should I do with this form of inner-stress?

Answer: The believer has hope in the Mercy of Allaah and fears His Punishment. If this person has these characteristics, then he should cure it by having good thoughts in Allaah and continue doing good deeds, because Allaah said in a Hadith Qudsi:

“I am as (in support of) the slave as he thinks of Me (optimistic or pessimistic).” [al-Bukhari and Muslim]

The second point is that your fear of death means that you have low self-esteem; you think you are a sinner, a criminal and that you don’t deserve good - this is not the reality. You are a believer, you are someone who prays and fasts and performs Hajj, and Allaah Pardons you even if you make a mistake as long you make Tawbah to him. Recite the Quraan and remain steadfast.

If you recited just these three letters, how much reward you gain (each letter is multiplied by ten in rewards)?

So be happy that you are doing good deeds and you are going to meet Allaah and earn your rewards for the good that you have done. So don’t fear death. Don’t fear death as long as you are steadfast believer and if you are not, then make Tawbah.

Just as your father leaves you, you will leave your family. Death is written, and it afflicts all children. As long as you are alive, support them and nature your children and don’t fear death.

The Prophet said, “Whoever hates to meet Allaah then Allaah Hates to Meet him.” [al-Bukhari and Muslim]

Question: There is a new-Muslim who knows nothing about Islaam and she doesn’t know how to pray properly etc. There has come to her a non-practicing Muslim man who has no apparent level of Islaam on him and no sense of apparent responsibility, he doesn’t pray etc. He wants to marry her and has promised her that he will change and there are many promises but we think and advised her that he only wants to fulfill his desires with her. What advice can we give to the new-Muslim?

Answer: Our advice to her and him is the same. We advise them not to marry anyone except someone who is a practicing Muslim, they have correctness in their beliefs, preserve their prayers, and if they becomes good Muslims, then marry them.

Him saying that he will become a better Muslim then this is not sufficient, change needs to start now, before marriage. Intentions to change in the future is not enough. He needs to have a good ‘Aqeedah and preserve the prayer etc. from now.

Question: The west often have images of pigs and dogs in cartoons and dolls etc, they are glorified in children's education also. Is it permissible to expose our children to such things?

Answer: I am not strict on these types of things, it is permissible, but they must be educated that these animals are impure and impermissible in the Sharee’ah to eat. They are impure and Haraam because their meet is corrupt, impure, dirty and they eat all sorts of impure and dirty things. It is also suggested that pigs have no jealousy with their spouses, pigs sleep around also showing its impurity. So these dolls, cartoons and images are permissible for children alone whilst taking caution.  

And Allaah Knows best.

Ibn al-Qayyim: Be Wary of Your Benchmark

Follow @AhleDhikr Al-Imaam Ibn al-Qayyim (May Allaah have Mercy on him) said:

The benchmark for the week is the day of Jumu'ah.
The benchmark for the year is the month of Ramadhaan.
The benchmark for your life is pilgrimage of Hajj.

Zaad al-Ma'aad (1/386)

Removing Impurities: Using Soap or Detergents to Remove Impurities from Dogs (Part 4)

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-Using the leaves of a tree instead of soil to clean from impurities from dogs is permitted (with the Hanbalees).

Al-‘Uthaymeen said this view has many reservations:

-The Shariah explicitly states ‘soil’ and this can’t be replaced except with proof.

-Tree leaves, such as Sidr, were present at the time of the Prophet, but he didn’t use them instead.

-The Shariah specified soil, so perhaps soil has qualities that which tree leaves don’t provide.

-Soil is used in a form of purification in at-Tayammum, and stands in for water when one is not able to use it. The Prophet said, “The earth has been made a Masjid and a source of purification.”

So the correct opinion is that tree leaves cant replace soil when cleaning from dog impurities, however, if in a rare scenario that soil is not available, then using leaves or cleaning agents would be better than using just water.

[1/419]

And Allah Knows best

Chapter: Enjoining the Good and Changing the Munkar

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It is narrated on the authority of Tariq b. Shihab:

It was Marwan who initiated (the practice) of delivering khutbah (address) before the prayer on the 'Id day. A man stood up and said: Prayer should precede khutbah. He (Marwan) remarked, This (practice) has been done away with. Upon this Abu Sa'id remarked: This man has performed (his duty) laid on him. I heard the Messenger of Allah as saying: He who amongst you sees something abominable should modify it with the help of his hand; and if he has not strength enough to do it, then he should do it with his tongue, and if he has not strength enough to do it, (even) then he should (abhor it) from his heart, and that is the least of faith.

Explanation

-The first to pray after the Khutbah were Banu Umayyah, some Umar, others Uthman but it's confirmed that the Khulphaa prayed before the Khutbah for Eid.

The correct view is the first one.

-It's Mustahab to enjoin and forbid even if he fears harm, it reduces its classification from Wajib

-The Daleel for it being Wajib al-Kifaayah is "Then change it…" unless if it's under one's authority

-It's not a condition that one enjoins or forbids be a scholar, rather he does it to his level of knowledge. 

-Enjoining and forbidding is only after one has knowledge, unless it be on something which is common knowledge

-Permission of the ruler is not needed to advise and speak but one must have authority in "changing by the hand."

-If a person follows a valid Ijtihaad then there can be no Inkaar of that except to advise.

-If a person follows an official Madhab of the ruler, then some said he must continue to follow it but Maarwardi said one is not bound to follow the opinion of the ruler, but only if the person is able to make Ijtihaad - as the Companions used to differ with one another, this is correct view.

-The Mufti can't force a person to follow his Fatwa or make Inkaar of those who reject unless it be something which is clear in the Kitaab, Sunnah, Ijma or Qiyas Jalee.

-Enjoining and forbidding is for the ruler and they must consult the scholars, as stated by Imam al-Haramayn. 

-It's not permitted to spy in the name of enjoining and forbidding, as stated Imam al-Haramayn and Maawardi.

-Maawardi stated that it's permitted to spy if you have certain knowledge that a person is going to do a crime.

-Maawardi also stated that if a person has suspicion but no evidence then they are not allowed to spy or raid people's houses.   

And Allah Knows best

[Sharh Saheeh Muslim 2/27-36]

Hadith source: https://sunnah.com/muslim/1 

Fitnah al-Maal: The Man's Responsibilities with Wealth (Part 32)

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Another important point connected to our relationship with our wealth is the attitude we have in maintaining those whom we are responsible for. Some are negligent thus are sinning due to the wealth they possess. Maintaining those who you are responsible for us a religious obligation and if this is not upheld, the person who is responsible is sinning.

“Men are the protectors and maintainers of women, because Allah has made one of them to excel the other, and because they spend (to support them) from their means.” [an-Nisaa 4:34]

And,

“the father of the child shall bear the cost of the mother's food and clothing on a reasonable basis” [al- Baqarah 2:233]

Questions 58 with Shaykh Saaleh as-Sadlan

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Questions asked to Shaykh Saleh ibn Ghunam as-Sadlaan [May Allaah preserve him] in his house after Salaat al-Jumu‘ah, ar-Riyadh

11/6/1435 – 12/4/2014

Question: In the Aayah, “And in some parts of the night (also) offer the Salat (prayer) with it (i.e. recite the Qur'an in the prayer), as an additional prayer (Tahajjud optional prayer Nawafil) for you (O Muhammad  )” [17:79]

Does this mean that there is no specific time or number to the night prayer?

Answer: The Aayah has the word ‘from’ this means a portion of the night. So if it is refers to a portion of time, this means that the matter is broad as the time has not been specified. It could be the beginning, it could be a third, it could be just two Raka’aat. One could pray all night or one could pray something very slight or one could pray what would be in-between these, all of this is the night prayer.

The word ‘from’ has been used and not ‘all’, however the Aayah has been said to mean that the night prayer is something obligatory upon the Prophet [Peace and Blessings of Allaah be upon him] but optional for his Ummah.

As for the amount, it could be eleven or more, or it could be that the eleven takes ten minutes or the whole night, all of this is the night prayer.

Question: A person praying in his shoes but his feet do not touch the ground and there is a space between his toes and the ground, is his Sujood correct?

Answer: Yes, because there is evidence to pray in ones shoes and it is common that shoes have this space. It is not a condition the knees or the feet directly touch the ground (skin to ground) but the forehead and the hands must directly touch the ground (unless there is a valid reason).

Question: What is the meaning of the principle, ‘Turk Istifsaal fi Maqaam al-Ihtimaal Yunzilu Manzilah al-Maqaal’ (If the Shariah doesn't give specific details of a particular ruling, then the ruling is derived from the broader meaning found within the Shariah)?

Answer:  Meaning, the texts doesn’t discuss a particular ruling, but the meaning can be derived from something that has come from the texts, so the understanding we gain is as if the Prophet has said it.

For example, it is not permitted to pray optional prayers after the ‘Asr prayer, so he comes and want to pray ‘Asr because he missed the prayer. We say to him, pray! And this ruling is as if the Prophet had legislated it because there is no direct text to address the situation but the meaning from the what the Prophet has told us is legislative, as if he said it.

Question: What is the ruling of women wearing colourful shows and ‘Abaayah in Saudi Arabia?

Answer: This goes back to the woman. There is no intelligent woman that would want to stand out in this way, but unfortunately we find some women wearing what stands out, but it is better to leave it.

In principle it is permitted but the issue isn’t the colour, the issue is the woman drawing attention to herself. So the practicing woman who is firm and full of goodness would not wear this as she is creating attention to herself (as it conflicts Saudi norms).

Question: What is the ruling on wearing high heels?

Answer: She shouldn’t wear this because it could deceive people of her height and even elevate her above the height of her male relatives. It could be dangerous to her as she may lose her balance also.

And Allaah Knows best.

The Salaf and Fasting in Shawwaal

Follow @AhleDhikr Chapter 43: The Six Fasts of Shawwaal
Haafidh Ibn Rajab al-Hanbalee (d.795) [May Allaah have Mercy on him] says in his book Lataa'if al-Ma'aarif (Pg. 169-174)

It is narrated in Saheeh Muslim on the authority of Abee Ayyoob al-Ansaaree [May Allaah be Pleased with him] that the Prophet [Peace and Blessings of Allaah be Upon him] said, “Whoever fasts Ramadhaan and then follows them with six fasts of Shawwaal then it is as if he has fasted a lifetime.”

The scholars differed on acting upon this Hadeeth: said that it is Saheeh, others said it was the opinion of the companion Aboo Ayoob, this was the view Ibn ‘Uyaynah and others like Imaam Ahmad. Others said that the Isnaad is questionable however the majority of the scholars have acted upon this Hadeeth and have stated that it is recommended to fast these six days. 

This is said to be the view of Ibn ‘Abbaas [May Allaah be Pleased with him], Taawoos, ash-Sha’bee, Maymoon bin Mahraan, Ibn Mubaarak, ash-Shaafi’ee, a second view of Imaam Ahmad and Ishaaq bin Raahooyah.

Those who rejected this Hadeeth include the likes of Hasan al-Basree, however perhaps he only denied acting on it believing that these six fasts were obligatory, rather they remained recommended.  

Others disliked fasting these six days such as ath-Thawree, Aboo Haneefah, Aboo Yoosuf and they argued that this resembles the people of book, because their habit was to innovate an increased number in what Allaah has asked them to do. However, many of the Hanafee scholars that came after held the opinion that fasting these six days is permissible as there is gap between these six fasts and the fasts of Ramadhaan, which is the day of ‘Eid.

Mahdee disliked fasting these days but didn’t prevent others from doing them.

Maalik was also of the opinion that we shouldn’t fast these six days as he stated in his Muwatta. He stated, “I have not seen any from the people of knowledge doing this (i.e. fasting in Shawwal).”

However it can be said that these scholars disliked it on the basis of them pointing out that these fasts were not obligatory and making it is clear that it is recommended.

Those who recommended fasting these six days are also divided into three opinions:

Those who say that it must be the first six days after ‘Eid 

This was the view of Imaam ash-Shaafi’ee and Ibn Mubaarak. They based on this on the Hadeeth of Aboo Hurayrah [May Allaah be Pleased with him] who said that the Prophet [Peace and Blessings of Allaah be Upon him] said, “Whoever fats six days after al-Fitr, consecutively, then it is as if he has fasted the whole year.”

This hadeeth was narrated by at-Tabaraanee and others but it is weak. 

Those who say that it can be fasted at any time throughout the month and they don’t have to be consecutively

This is the view of Wakee’ and Imaam Ahmad

Those who say that the days after ‘Eid al-Fitr are the days of ‘Eid and that fasting these must be done around Ayyaam al-Beed

This is the view of Ma’mar and ‘Abdur-Razaaq.

It was also narrated from ‘Ataa that he disliked people fasting these fasts if they owed fasts from Ramadhaan. His opinion was that those who owed fasts must make up those fasts, have a break, and then resume recommended/optional fasts.

This view is odd and opposes the view of the majority of the scholars. The majority say that there doesn’t need to be a gap between fasts that he may owe and fasts that are recommended based on the Hadeeth of ‘Umraan bin Hussayn [May Allaah be Pleased with him] who said that the Prophet [Peace and Blessings of Allaah be Upon him] to a man, “If you did not fast then fast.”

It is also narrated from the Companions and the Tabi’een [May Allaah be Pleased with them all] that they would combine Sha’baan with Ramadhaan and that they didn’t break their fasts except on the days of ‘Eid (where it is not permissible for us to fast).

It is narrated that Ibn ‘Abbaas [May Allaah be Pleased with him] said, “Fasting after Ramadhaan is like an animal running after its prey.”

Benefits of Fasting after Ramadhaan

Follow @AhleDhikr Chapter 43: The Six Fasts of Shawwaal
Haafidh Ibn Rajab al-Hanbalee (d.795) [May Allaah have Mercy on him] says in his book Lataa'if al-Ma'aarif (Pg. 169-174)

Returning back to fasting after Ramadhaan brings various benefits, from them include the following:

-Fasting these six days increases our reward to the extent that it is like we have fasted a whole lifetime

-Fasting these six and before Ramadhaan in Sha’baan are like optional deeds one does before the obligatory, similar to Salaah, we pray recommended prayers before and after the obligatory one

-It removes any deficiency or shortcomings in the obligatory fasts. Everyone has shortcomings in their worship so we are all in need of trying to make it perfect as we can compensate for these shortcomings in the obligatory acts of worship in recommended ones. For this reason the Prophet [Peace and Blessings of Allaah be Upon him] said, “Do not say I fasted the whole of Ramadhaan or I stood for all of it.” The Companions [May Allaah be Pleased with him] explained that this is to prevent anyone giving themselves self-praise. 

‘Umar bin ‘Abdul-‘Azeez [May Allaah have Mercy on him] used to say, “If someone is not able to give Zakaat al-Fitr then he should fast these days as they will compensate for any shortcomings in his worship and in his Eemaan.”

-Also from the benefits of fasting these six is that it is a sign that one’s acts of worship is accepted is that doing good deeds for this person becomes easy for him to do. Some of the Salaf used to say that the reward for doing good deeds is being able to do more good deeds afterwards. So the one who does good deeds and then continues in doing good deeds has been giving a sign that his deeds are being accepted. Likewise, if one does a good deed and then follows it with a bad then this is a sign that his good deeds haven’t been accepted.

-From the benefits of fasting these is that it shows thanks to Allaah that He has Forgiven them their sins in Ramadhaan and, as we have explained before, they are forgiven their sins on the last day of Ramadhaan and given their rewards at the completion of the month, thus fasting these days is a form of showing thanks to Allaah for these blessings. The Prophet [Peace and Blessings of Allaah be Upon him] would stand for long hours during the night and when asked why when his sins where forgiven, he replied by saying, “Should I not be a thankful slave?” Likewise, Allaah, the Most High, has ordered us to be thankful for the blessings given to us by remembering Him, “He wants that you must complete the same number (of days), and that you must magnify Allah [(i.e. to say Takbeer or Allaahu-Akbar) on seeing the crescent of the months of Ramadan and Shawwal] for having guided you so that you may be grateful to Him.” [Baqarah 2:185]