Tafsir of Surah Qadr: Ibn kathir on Laylatul Qadr

Tafsir of Surah Al-Qadr (Chapter 97)

-From the classical Tafsir of Imam Ibn Kathir R.A.

"We have sent it [the Qur'an] down on the Night of Al-Qadr.

And how will you know what the Night of Al-Qadr is?

The Night of Al-Qadr is better than a thousand months,

In it the angels and the Spirit come down by their Lord's leave, with all His decrees.

Peace it is, until the rising of the dawn."

[Surah Al-Qadr, the 97th Chapter of the Qur'an]

The Virtues of the Night of Al-Qadr:

1. The night of the Revelation of the Quran:

Allah informs us that He sent the Qur'an down during the Night of Al-Qadr, and it is a blessed night about which Allah says:

"We sent it down in a blessed night ... "[Al-Qur'an 44:3]

This is the Night of Al-Qadr and it occurs during the month of Ramadhan. This is as Allah says:

"The month of Ramadhan in which the Qur'an was revealed ... " [Al-Qur'an 2:185]

Ibn Abbas and others have said:

"Allah sent the Qur'an down all at one time from the Preserved Tablet (Al-Lawh al-Mahfuz) to the House of Might (Baytul-Izzah), which is in the heaven of this world. Then it came down in parts to the Messenger of Allah, upon whom be peace, based upon the incidents that occurred over a period of twenty-three years."

2. A night better than a thousand months:

Then Allah magnified the status of the Night of Al-Qadr, which He chose for the revelation of the Mighty Qur'an, by His saying:

"And how will you know what the Night of Al-Qadr is?

"The Night of Al-Qadr is better than a thousand months ... "

Imam Ahmad recorded that Abu Hurayrah said:

"When Ramadhan would come, the Messenger of Allah would say, 'Verily the month of Ramadhan has come to you all. It is a blessed month, which Allah has obligated you all to fast. During it the gates of Paradise are opened, the gates of Hell are closed and the devils are shackled. In it there is a night that is better than one thousand months. Whoever is deprived of its good, then he has truly been deprived.' "

3. A night of Forgiveness of all Sins:

Aside from the fact that worship during the Night of Al-Qadr is equivalent to worship performed for a period of one thousand months, it is also confirmed in the two sahih collections, from Abu Hurayrah, that the Messenger of Allah, peace be upon him, said:

"Whoever stands (in prayer) during the Night of Al-Qadr with faith and expecting reward (from Allah), he will be forgiven for his previous sins."

4. The Descent of the Angels during the Night of Al-Qadr:

Allah says:

"In it the angels and the Spirit come down by their Lord's leave, with all His decrees."

Meaning the angels descend in abundance during the Night of Al-Qadr due to its abundant blessings. The angels descend with the descending of blessings and mercy, just as they descend when the Qur'an is recited, they surround the circles of dhikr (remembrance of Allah) and they lower their wings with true respect for the student of knowledge.

In reference to the Spirit, it is said that here it means the angel Jibril. Therefore, the wording of the ayah is a method of adding the name of the distinct object separate from the general group (in this case the angels).

5. The night of Decree:

Concerning Allah's statement:

" ... with all His decrees."

Mujahid said:

"It is security in which the Devil cannot do any evil or any harm."

Qatadah and others have said:

"The matters are determined during it, and the times of death and provisions are measured out (i.e., decided) during it."

Allah says:

"In that night every affair is wisely decided." [Al-Qur'an 44:4]

6. The night of Peace:

Then Allah says:

"Peace it is, until the rising of the dawn."

Ash-Sha'bi said concerning this:

"The angels giving the greetings of peace during the Night of Al-Qadr to the people in the masjid until the coming of fajr (dawn)."

Qatadah and Ibn Zayd both said:

"This means all of it is good and there is no evil in it until the coming of fajr (dawn)."

********************************************************

Specifying the Night of Qadr and its Signs

[Summary of this section: The Night of Al-Qadr occurs during an odd night in the last ten nights of Ramadan.-AHD]

This is supported by what Imam Ahmad recorded that the Messenger of Allah, peace be upon him, said:

"The Night of Al-Qadr occurs during the last ten (nights). Whoever stands for them (in prayer) seeking their reward, then indeed Allah will forgive his previous sins and his latter sins. It is an odd night: the ninth or the seventh, or the fifth, or the third or the last night (of Ramadhan)."

The Messenger of Allah, peace be upon him, also said:

"Verily, the sign of the Night of Al-Qadr is that it is pure and glowing as if there were a bright, tranquil, calm moon during it. It is not cold, nor is it hot, and no shooting star is permitted until morning. Its sign is that the sun appears on the morning following it smooth having no rays on it, just like the moon on a full moon night. Shaytan is not allowed to come out with it (the sun) on that day." [This chain of narration is good. In its text there is some oddities and in some of its wordings there are things that are objectionable]

Abu Dawud mentioned a section in his Sunan that he titled, "Chapter: Clarification that the Night of Al-Qadr occurs during every Ramadhan." Then he recorded that when question about the Night of Al-Qadr, the Messenger of Allah said:

"It occurs during every Ramadhan." [The men of this chain of narration are all reliable, but Abu Dawud said that Shu'bah and Sufyan both narrated from Ishaq and they both considered it to be a statement of the Companion Ibn 'Umar, and thus not the statement of the Prophet]

It has been reported that Abu Sa'id al-Khudri said:

"The Messenger of Allah performed i'tikafduring the first ten nights of Ramadhan and we performed i'tikaf with him. Then Jibril came to him and said, 'That which you are seeking is front of you,' so the Prophet performed i'tikaf during the middle ten days of Ramadhan and we also performed i'tikafwith him. Then Jibril came to him and said; 'That which you are seeking is ahead of you,' so the Prophet stood up and gave a sermon on the morning of the twentieth of Ramadhan and he said:

'Whoever performed i'tikaf with me, let him come back (for i'tikaf again), for verily I saw the Night of Al-Qadr, and I was caused to forget it, and indeed it is during the last ten (nights). It is during an odd night and I saw myself as if I were prostrating in mud and water.'

"The roof of the masjid was made of dried palm-tree leaves and we did not see anything (i.e. clouds) in the sky but then a patch of wind-driven clouds came and it rained. So the Prophet lead us in prayer until we saw the traces of mud and water on the forehead of the Messenger of Allah, which confirmed his dream."

In one narration it adds that this occurred on the morning of the twenty-first night (meaning the next morning). They both (Al-Bukhari and Muslim) recorded it in the their collections. 
Ash-Shafi'i said:
"This tradition is the most authentic of what has been reported."
It has also been said that it is on the twenty-third night due to a tradition narrated from 'Abdullah ibn 'Unays in Sahih Muslim.


It has also been reported that it is on the twenty-fifth night due to what Al-Bukhari recorded from Ibn Abbas that the Messenger of Allah said:

"Seek it in the last ten (nights) of Ramadhan. In the ninth it still remains in the seventh it still remains, in the fifth it still remains."

Many have explained this statement to refer to the odd nights, and this is the apparent and most popular explanation. It has also been said that it occurs on the twenty-seventh night because of what Muslim recorded in his Sahih from Ubayy ibn Ka'ab that the Messenger of Allah, upon whom be peace, mentioned that it was on the twenty-seventh night.

Imam Ahmad recorded from Zirr that he asked Ubayy ibn Ka'ab:

"O Abu'l-Mundhir! Verily, your brother Ibn Masud says whoever stands for prayer (at night) the entire year, will catch the Night ofAl-Qadr." He (Ubayy) said: "May Allah have mercy upon him. Indeed he knows that it is the twenty-seventh night." Then he swore by Allah. Zirr then said, "How do you know that?" Ubayy replied, "By a sign or an indication that he (the Prophet) informed us of. It rises that next day having no rays on it - meaning the sun."

It has been said that it is the night of the twenty-ninth. The Messenger of Allah was questioned about the Night of Al-Qadr and he replied:

"Seek it in Ramadhan in the last ten nights. For verily, it is during the odd nights, the twenty-first, or the twenty-third, or the twenty-fifth, or the twenty-seventh, or the twenty-ninth, or during the last night."

The Messenger of Allah also said about the Night of Al-Qadr:

"Verily, it is during the twenty-seventh or the twenty-ninth night. And verily, the angels who are on the earth during that night are more numerous than the number of pebbles."

Abu Qilabah that he said:

"The Night of Al-Qadr moves around (i.e., from year to year) throughout the last ten nights."

And Allah knows best.

****************************************************************

Supplication During the Night of Decree

It is recommended to supplicate often during all times, especially during the month of Ramadhan, in the last ten nights, and during the odd nights of it even more so. 

It is recommended that one say the following supplication a lot:

"O Allah! Verily, you are the Oft-Pardoning, You love to pardon, so pardon me."

This is due to what Imam Ahmad recorded from 'A'ishah, may Allah be pleased with her, that she said:

"O Messenger of Allah! If I find the Night of Al-Qadr what should I say?"

He replied:

"Say: O Allah! Verily You are the Oft-Pardoning, You love to pardon, so pardon me."

This is the end of this brief explanation of Surah Al-Qadr, and all praise and blessing are due to Allah.

****************************************************************
Source (with added sub-headings by AHD)- SUNNAHONLINE 

The Inner Dimensions of Zakat- Imam al-Ghazali

The Inner Dimensions of Zakat

Excerpts from Imam al-Ghazali's  'Ihya ul Uloom'

Certain inward attitudes and duties are incumbent on those who seek, through the payment of Zakat, that which leads to good in the Hereafter:

1. Knowing Zakat's purpose and significance

To understand the necessity of paying Zakat, how it represents a test of character, and why it has been made one of the fundamentals of Islam, even though it is a financial transaction and not a physical  act of worship.

Three points deserve consideration here:

(a) Testing the degree of love for Allah

Worldly goods are an object of love in everybody's eyes, being the means by which they enjoy the benefits of this world. Because of them, we become attached to life and shy away from death, even though death leads us to meet the Beloved (Allah).

The truth of our claim to love God is therefore put to the test, and we are asked to give up the wealth which is the apple our eye.

That is why Allah said: "God has bought from the believers their persons and their goods, Paradise being theirs for the price " (part of Quran: 9:111).

Allah also says that true piety means giving away one's wealth, in spite of love for it, to close relatives, orphans, the wayfarer and beggars, and for the emancipation of slaves (see Quran 2: 177) .

(b) The elimination of miserliness

The Divine decree by which Allah bids His servants to spend their wealth, is also significant  in purging the habit of miserliness, which is a deadly sin.

"And whosoever is saved from his own covetousness, such are they who will be the successful" (Quran 59:9).

"He who spends his wealth for increase in self-purification" (92:18)

The habit of miserliness is only eliminated by making oneself accustomed to spending money, for to break an attachment one must force oneself away till a new habit is found.

The purity he acquires is in proportion to his expenditure, to his delight in giving away and to his joy in spending for the sake of Allah.

(c) Expression of gratitude

The third factor is gratitude for benefits received, for the servant is indebted to Allah for personal and material bounties

2. Payment of Zakat at the proper time

The second duty with regards to Zakat concerns the time of payment .

A good practice is to anticipate the moment when payment is due.

This demonstrates a willingness to comply by bringing joy to the hearts of poor, forestalling the obstacles time might place in the way of charitable action, being aware that there are dangers in delaying payment, as the servant runs the risk of disobedience should he or she postpone beyond the appointed moment.

Whenever the impulse to good arises from within, the opportunity must be grasped at once as the believers heart lies between the two fingers of the All-Merciful. Yet how fickle is the heart! The devil threatens poverty and bids us to commit atrocious and abominable deeds.

Demonic suggestion follows hard on the heels of angelic inspiration. One should therefore seize the opportunity and fix a definite month for giving Zakat (if one is used to paying it all at once.)

One should endeavor to choose one of the most opportune times to pay Zakat, resulting in more closeness to Allah and compounding the value of the Zakat.

One such favorable time would be month of Muharram, since it is the first month of the Islamic year and one of the sacred months. Another is Ramadan.

3. Give In Secret

The third duty is secrecy, for this is farthest removed from hypocritical display and reputation-seeking.

Allah says, "If you disclose your Sadaqat (alms giving), it is well, but if you conceal it, and give it to the poor, that is better for you. (Allah) will forgive you some of your sins. And Allah is Well-Acquainted with what you do" (Quran 2:271).

According to one Hadith, the Prophet said, "Seven people will be shaded under Allah's Throne on the Day on which there will be no other shade: (1) a just ruler, (2) a young person who worships Almighty Allah, (3) a person whose heart is attached to Masajid, (4) two people who love one another for the sake of Allah, and who come together and part for His sake, (5) a man who is called by a beautiful woman of good family, but refuses her, saying "I fear Allah", (6) a person who gives his money in charity so secretly that his left hand does not know what his right hand gives, and (7) someone who remembers Allah privately, so that his eyes brim with tears." (Bukhari, Muslim).

According to one of the scholars, "Three things are accounted among the treasures of righteousness, one of them being to give Alms in secret."

Whenever fame is the donor's objective, his work will be in vain, since the purpose of alms giving is to eliminate miserliness and to weaken the love of wealth. But the love of status has a stronger hold over the soul than the love of wealth, and both of them have deadly consequences in the Hereafter.

4. Give openly

The fourth duty, when one knows that such conduct will tend to encourage others to follow suit, is to let one's giving be seen.

In doing so, however, one must be inwardly on guard against hypocritical motives.

Apart from the expectation of gratitude and the risk of hypocrisy, there is another danger in visible alms giving, namely that of offending a poor man's dignity. It may be hurtful to him to be seen to be needy.

But someone who begs in public is bringing the disgrace upon himself; there is therefore no sense in being wary.

5. Avoid Taunting and Hurting

The fifth duty is not to invalidate one's alms giving through taunting and hurting.

As Allah said, "Do not make your Alms giving void by taunting and hurting." (part of Quran 2: 264).

Taunting is reminding a person of a favor, while hurt lies in making it known. According to others taunting is to exploit a person in return of a gift, while hurt lies in making him feel ashamed of his poverty.

Still others say that taunting means making one's gift an excuse for arrogant behavior.

One should therefore realize that giving alms is actually paying Allah, Great and Glorious is He, what is due, while the poor person is actually receiving his sustenance from Allah.

Anyone who grasps the significance of the three points mentioned above while discussing the purpose and importance of the Zakat, or even one of them, realizes that he is a benefactor only to himself , through spending his wealth either to demonstrate his love of Allah or to purge himself or herself of the voice miserliness, or to give thanks for the blessing of wealth in the hope of receiving more.

6. Adopt humility

The sixth duty to think little of one's donation, for to regard it highly is to invite that pride which is one of the deadly sins, making good deeds worthless.

It must be recognized that ten of two and-a-half percent is a tiny fraction, and that to pay only this is to content oneself with the least generous level of expense as we have explained above.

This is something to be ashamed of rather to boast about. Even if one rose to the highest level, disbursing all or most of one's wealth, one should still reflect on where it came from in the first place, and for what purpose it is being spent.

For all wealth belongs to Allah. It is to Him that one should be grateful for for being given it and being enabled to spend it, so why pride ourselves on spending for the sake of Allah when it is actually His property?

And, if one's situation is such that one must look to the Hereafter, spending for the sake of spiritual reward, why boast of giving what one expects to receive many many times over?

As for action, one's giving should be done with a sense of shame at one's meanness in holding back the rest of one's wealth from God, Great and Glorious is He.

One's demeanor should be humble and abashed, like that of someone who is asked to hand back a deposit but returns only part of it and holds on the rest.

For all wealth belongs to Allah and He would prefer to see us give all we possess. If He has not commanded His servant to do so, it is only because that would be too hard on them by reason of their greed.

As Allah says: "If He were to ask you of it, and press you, you would covetously withhold, and he will bring out all your (secret) ill wills'" (Quran 47:37).

7. Give the best and the dearest

The seventh duty is to select from one's wealth what is best and dearest to one: the finest and most excellent part, for God, exalted is He. Allah is good and accepts only what is good.

If the offering has been acquired by dubious means, it may not strictly belong to the donor and will then be disqualified.

"O you who believe! Spend of the good things which you have (legally) earned, and of that which We have produced from the earth for you, and do not aim at that which is bad to spend from it, (though) you would not accept it save if you close your eyes and tolerate therein. And know that Allah is Rich, and worthy of all praise." (Quran 2:267).

8. Seek the Worthy and Deserving

The eighth duty is to seek out the truly worthy recipient for one's offering (Sadaqa), rather than be content with just anybody who happens to fall within the eight categories of legally qualified beneficiaries.

For among those generally eligible there are some with special qualities. Attention should be paid to these five qualities:

First, one should seek out those pious people who have renounced the world and devoted themselves exclusively to the business of the Hereafter.

Second, the recipient should be chosen from among the people of learning, to support him in his quest for knowledge. Learning is the noblest form of worship, so long as it is based on right intention.

Third, the recipient should be a person who kept his need to himself, not being given to fuss and complaint.

Fourth, the recipient should be someone with a large family or disabled by illness or some other cause.

Fifth, the recipient should be a close relative, whether paternal or maternal.

Each of these points should therefore be taken into consideration, for they represent the desired qualities. Within each quality there are further gradations, so one ought to seek the highest.

If anyone can be found in whom all these qualities are combined, that is the greatest treasure and the supreme prize. If one does one's best and succeeds, one gets a double reward, but even if one fails, there is still a single reward for the effort.

 

Have You Abandoned the Qur’an? Ibn Qayyim

Allah says in the Quran: "And the Messenger will say: '“O my Lord! My people have abandoned this Qur’an!”' [25:30]    

The Prophet, peace be upon him, said: ‘Indeed, God elevates a people by this Book and debases others by it.’ [Muslim, no.817]

This hadith probably goes some way in explaining why Muslims – and what is still referred to as Muslim world – are in the plight and predicament they are in.

 In his work on miscellaneous spiritual benefits, al-Fawa’id, Imam Ibn al-Qayyim (d.751H/1350CE) describes five ways in which the Qur’an may be ignored, neglected and even deserted! Only by being aware of these ways can we offer a candid response to: Have we parted company with the Qur’an?

Abandoning the Qur’an is of various types:

Firstly, refusing to listen to it and believe in it or to pay any heed to it.

Secondly, ceasing to act on it and abide by what it declares as lawful or unlawful, even if one reads it and believes in it.

Thirdly, to abandon judging by it and being judged by it, whether in the fundamentals of the faith or in its branches; and to believe that it does not beget certainty or that its textual wordings do not beget sure knowledge.

Fourthly, neglecting to ponder over it or comprehend it; not seeking to uncover what the Speaker intended by it.

Fifthly, to abandon seeking a cure or healing through it in respect to the diseases of the heart and its maladies, but rather to seek healing for such illnesses from other than it.

All of this is included in Allah’s words: And the Messenger will say: “O my Lord! My people have abandoned this Qur’an!” [25:30] This being the case, even though certain forms of abandonment are more detestable than others.’1

≈

1. Al-Fawa’id (Makkah: Dar ‘Alam al-Fawa’id, 2008), 118.

Taken with slight modifications from http://thehumblei.com/2012/10/21/have-you-parted-company-with-the-quran/

THE BLESSINGS EXCLUSIVE TO THE MONTH OF RAMAḌĀN

THE BLESSINGS EXCLUSIVE TO THE MONTH OF RAMAḌĀN

1) The Devil is Shackled, the Gates of Hell are Shut, and the Gates of Paradise are Opened:

Ramaḍān is distinguished in that during this month the devil is shackled and the doors of Hell are closed shut while the doors of Heaven are opened and countless numbers of people are salvaged from Hellfire daily during each breaking of the fast.

It is related on the authority of Abū Hurayra (R.A) saying, “When it is the first night of Ramaḍān, the devils and the jinn are shackled and the doors of Hell are closed and not a single door of it is left open. While the doors of Heaven are opened and not a single one is

kept shut.
And a caller calls out, ‘O seeker of goodness come forward! O seeker of iniquity stay back! And God saves people from the Hellfire.” -Al-Mustadrak: vol.i/p.421.

It is also reported on the authority of Jābir (R.A)  saying that the Prophet (SAWS) said, “God saves people from the Hellfire at each breaking of the fast and the same each night,” -Sunan Ibn Māja: vol.i/Kitāb al-ṣiyām 7, Bāb 2/h.1643

meaning throughout the month of Ramaḍān.

2) The Multiplication of Reward for Good Deeds

From among the other blessings specific to the month of Ramaḍān is the multiplication of the reward for good actions performed during this month.
It is narrated on the authority of Salmān al-Fārisī (R.A) saying that the Messenger of God (SAWS)

 said, 
“…Who performs any type of good, it is as though he performed an obligatory act. Who performs an obligatory act, it is as though he performed seventy obligatory acts outside of [Ramaḍan].”

-Kanz al-ʿummāl: vol. 8/h.23714

3) Prayers Are Answered

Another blessing specific to this holy month is that prayers are answered in it. It is related on the authority of Abū Hurayra (R.A) saying that the Messenger of God (SAWS) said, “There are three whose prayers are not refused: the just ruler, the fasting person when he breaks his fast, and the prayer of the oppressed.”

-Sunan al-Tirmidhī: vol.4/ Kitāb ṣifat al-janna 39, Bāb 2:h.2526

God the Exalted also says directly following the verses on fasting, “And when My servants ask you, [O Muhammad], concerning Me - indeed I am near. I respond to the invocation of the supplicant when he calls upon Me. So let them respond to Me [by obedience] and believe in Me that they may be [rightly] guided.”
-[al-Baqara:186]

4) The Entire State of the Fasting Person is One of Worship

Another blessing specific to the fasting person is that the entire state of the fasting person is a state of fasting. Whether he refrains from excessive speech or whether he sleeps to gain strength to fast, he is in a state of worship.

It is related on the authority of ʿAbd Allāh b. Abī Awfī al-Aslamī (R.A) saying, “The Messenger of God (SAWS) said: ‘The sleep of the one fasting is worship, his silence is remembrance (tasbīḥ) , his [good] acts are multiplied, his sins are forgiven, and his prayers are answered.”

-Shuʿab al-Īmān li-al-Bayhaqī : vol.iii/ Bāb fī al-ṣiyām 23/h.3931

5) The Fasting Person is Granted Two Moments of Joy

From the distinct blessings of the month of Ramaḍān is that the fasting person is granted two moments of joy: once when he breaks his fast and once when he meets his Lord. 

It is related on the authority of Abū Hurayra (R.A) saying, “The Messenger of God (SAWS) said: ‘…The fasting person has two [sources of] joy with which he is made happy.

When he breaks his fast, he is made happy with the breaking of the fast and when he meets his Lord he is made happy by his fasting.”

-Ṣaḥīḥ Muslim: vol.ii/Kitāb al-ṣiyām 13, Bāb 30/h.163

6) There is Great Reward in Breaking the Fast of the Fasting Person Without Diminishing their Reward

Another blessing that is specific to Ramaḍān is that God has reserved a great reward for the one who breaks the fast of a fasting person without decreasing the reward of the one who fasted.

This is a form of honoring the person who fasted and this immense reward is established even if achieved through a simple offering such as water or a date. 

It is related on the authority of Salmān al-Fārisī (R.A) saying, “The Messenger of God (SAWS) said: ‘Who breaks the fast of the fasting person during Ramaḍān through lawful earnings, the angels will send prayers upon him for the rest of the nights of Ramaḍān. Jibrīl will greet him on the Night of Power (Laylat al-Qadr) and the one

who is greeted by Jibrīl has the tears in his eyes increase and his heart softens. 
A man said, ‘O Messenger of God (SAWS), what about a man who does not possess this [i.e. sufficient wealth to break the fast of others]?’ He said: ‘Then with a piece of bread.’ He said: ‘And what about one who does not have this?’ He said: ‘Then [with] a portion of food.’

He said: ‘And what about someone who does not have this?’ He said: ‘Then a bit of milk.’ He said: ‘And what about someone who does not have this?’ He said: ‘Then a sip of water.’”

-Kanz al-ʿummāl : vol. viii/h. 23658

7) God has Bestowed Five Things on those Fasting from the Prophet’s (SAWS) Ummah that no other Ummah has been Bestowed

From the amongst the blessings exclusively reserved for the month of Ramaḍān is what has been described in the hadith related on the authority of Jābir b. ʿAbd Allāh (R.A.) saying that “The Messenger of God (SAWS) said: ‘In the month of Ramaḍān, my community has been granted five [blessings] that no community before me has been given. 

First, during the first night of Ramaḍān God looks at them [i.e. the Muslims] and whoever God looks at will never be anguished. 

Second, the smell of their mouth as the day becomes later is more beautiful to God than the smell of musk. 

Third, the angels make repentance for them each day and night.

Fourth, God commands His Paradise, “Prepare and ornament yourself for the believers. They have come close to becoming relieved of the fatigue of this world, and [moving] into My abode and bounty.” 

Fifth, they are forgiven in their entirety during the last night.’ 

A man then said, ‘Is this the Night of Power (Laylat al-Qadr) ?’ He said: ‘No. Do you not see how it is when workers work? When they have completed their work they receive their wages.’”
-Shuʿab al-Īmān li-al-Bayhaqī : vol.iii, Bāb fī al-ṣiyām 23/2603.

8) There is an Immense Reward for those Fasting on the Day of Judgment

From amongst the favors granted to those fasting is the immense reward they will receive on the Day of Judgment. God has reserved for them a specific door through which they will enter Paradise known as al-Rayyān. 

Nobody else will be allowed to enter through this door before or after them as a demonstration of their rank and distinction.

A caller will call out, “Where are those who used to fast?” And on that Day all will desire to be from amongst this elite group. 

The Messenger of God (SAWS) said describing this scene: “In Paradise there is a door called al-Rayyān through which those who used to fast will enter on the Day of Judgment. None other than them will

[be allowed to] enter.
It will be said: ‘Where are those who used to fast?’ They will rise and nobody other than them will enter. Once they have entered the door will shut and nobody else will be allowed to enter from it.”

-Ṣaḥīḥ al-Bukhārī: vol.ii/Kitāb al-ṣawm 36, Bāb 4/h.1797.

The Quran and Hadith on Significance of Ramadan

The Quranic verses on Ramadhan

"O you who believe! Fasting is prescribed for you as it was prescribed for those before you, that you may become Al-Muttaqun (the pious).

(Fasting) for a fixed number of days, but if any of you is ill or on a journey, the same number (should be made up) from other days. And as for those who can fast with difficulty, (i.e. an old man, etc.), they have (a choice either to fast or) to feed a poor person (for every day). But whoever does good of his own accord, it is better for him. And that you fast, it is better for you if only you know." (2:183-84)

"The month of Ramadan in which was revealed the Quran, a guidance for mankind and clear proofs for the guidance and the criterion (between right and wrong). So whoever of you sights (the crescent on the first night of) the month (of Ramadan), he must fast that month, and whoever is ill or on a journey, the same number (of days which one did not fast must be made up) from other days.

Allah intends for you ease, and He does not want to make things difficult for you. (He wants that you) must complete the same number (of days), and that you must magnify Allah for having guided you so that you may be grateful to Him" (2: 185).

"When My servants ask thee concerning Me, I am indeed close (to them):I listen to the prayer of every supplicant when he calleth on Me: let them also, with a will, listen to My call, and believe in Me: that they may walk in the right way." (2:186)

"Verily! We have sent it (this Quran) down in the night of Al-Qadr.

And what will make you know what the night of Al-Qadr is?

The night of Al-Qadr is better than a thousand months

Therein descend the angels and the Ruh (Gabriel) by Allah's Permission with all Decrees,

Peace! until the appearance of dawn (97:1-5)

(It is called the night of Power (i.e Lailat-ul Qadr) or the night of blessing (Lailat-ul mubarak). The deed in this night is better than the rewards of deeds of 1,000 months (about 83.3 years).)

Hadith on the Significance of Ramadhan

Allah's Apostle said, "When the month of Ramadan starts, the gates of the heaven are opened and the gates of Hell are closed and the devils are chained." [Bukhari] ...

Narrated Abu Huraira(r.a): The Prophet said:"... whoever fasts during Ramadan out of sincere faith and hoping to attain Allah's rewards, then all his past sins will be forgiven." (Sahih Al-Bukhari).

The Messenger of Allah (may Allah bless him and grant him peace) addressed his companions on the last day of Sha`ban, saying, "Oh people! A great month has come over you; a blessed month; a month in which is a night better than a thousand months; month in which Allah has made it compulsory upon you to fast by day, and voluntary to pray by night. Whoever draws nearer (to Allah) by performing any of the (optional) good deeds in (this month) shall receive the same reward as performing an obligatory deed at any other time, and whoever discharges an obligatory deed in (this month) shall receive the reward of performing seventy obligations at any other time. It is the month of patience, and the reward of patience is Heaven. It is the month of charity, and a month in which a believer's sustenance is increased. Whoever gives food to a fasting person to break his fast, shall have his sins forgiven, and he will be saved from the Fire of Hell, and he shall have the same reward as the fasting person, without his reward being diminished at all." [Narrated by Ibn Khuzaymah] 

Abu Huraira related that Rasulullah said: If anyone omits his fast even for one day in Ramadan without a concession or without being ill, then if he were to fast for the rest of his life he could not make up for it (Tirmidhi, Abu Dawud, Nasai).

Abu Said al-Khudri reported that the Messenger of Allah, said: "No servant fasts on a day in the path of Allah except that Allah removes the hellfire seventy years further away from his face." (This is related by "the group," except for Abu Dawud).

Abdullah ibn `Amr reported that the Messenger of Allah, salla Allahu alaihi wa sallam, said: "The fast and the Qur'an are two intercessors for the servant of Allah on the Day of Resurrection. The fast will say: 'O Lord, I prevented him from his food and desires during the day. Let me intercede for him.' The Qur'an will say: 'I prevented him from sleeping at night. Let me intercede for him.' And their intercession will be accepted." [Ahmad]

Abu Umamah reported: "I came to the Messenger of Allah and said: 'Order me to do a deed that will allow me to enter Paradise.' He said: 'Stick to fasting, as there is no equivalent to it.' Then I came to him again and he said: 'Stick to fasting."' [Ahmad, an-Nasa'i, and al-Hakim].

Sahl ibn Sa'd reported that the Prophet salla Allahu alaihi wa sallam said: "There is a gate to Paradise that is called ar-Rayyan. On the Day of Resurrection it will say: 'Where are those who fasted?' When the last [one] has passed through the gate, it will be locked." [al-Bukhari and Muslim].

He who is amongst those who pray will be called from the gate of the prayer (in Paradise) and he who is from the people of Jihad will be called from the gate of Jihad, and he who is from those' who give in charity (i.e. Zakat) will be called from the gate of charity, and he who is amongst those who observe fast will be called from the gate of fasting, the gate of Raiyan." Abu Bakr said, "He who is called from all those gates will need nothing," He added, "Will anyone be called from all those gates, O Allah's Apostle?" He said, "Yes, and I hope you will be among those, O Abu Bakr." [Bukhari]

Abu Hurairah reported that the Prophet (S) said : "The time between the five prayers, two consecutive Friday Prayers, and two consecutive Ramadans are expiations for all that has happened during that period, provided that one has avoided the grave (major) sins." [Muslim]

In another hadith, the Messenger of Allah (may Allah bless him and grant him peace) says, "Ramadan has come to you. (It is) a month of blessing, in which Allah covers you with blessing, for He sends down Mercy, decreases sins and answers prayers. In it, Allah looks at your competition (in good deeds), and boasts about you to His angels. So show Allah goodness from yourselves, for the unfortunate one is he who is deprived in (this month) of the mercy of Allah, the Mighty, the Exalted." [Narrated by Tabarani]

Abu Umaamah r.a.a. said: I said: 'O Messenger of Allah, tell me of an action by which I may enter Paradise'. He said: 'Take to Fasting, there is nothing like it.' [An-Nasaa'ee, Ibn Hibbaan, Al-Haakim, Saheeh]

"Every action of the son of Adam is given manifold reward, each good deed receiving then times its like, up to seven hundred times. Allah the Most High said, 'Except for fasting, for it is for Me and I will give recompense for it, he leaves off his desires and his food for Me.' for the fasting person there are two times of joy; a time when he breaks his fast and a time of joy when he meets his Lord, and the smell coming from the mouth of the fasting person is better with Allah than the smell of musk." [al-Bukhaaree]

"Fasting is a shield with which a servant protects himself from the Fire." [Ahmad, Saheeh]

On the Day of Judgement, "Fasting will say: O My Lord I prevented him from food and desires so accept my intercession for him." [Ahmad, al-Haakim and Abu Nu'aim, Hasan]

There are in the month of Ramadhan in every day and night those to whom Allah grants freedom from the Fire, and there is for every Muslim a supplication which he can make and will be granted." [al-Bazzaar, Ahmad, Saheeh]

The Prophet said: He who gives food for a fasting person to break his fast, he will receive the same reward as him, except that nothing will be reduced from the fasting persons reward." [Ahmad, at-Tirmidhee, Ibn Maajah, Ibn Hibbaan, Saheeh].