This [questioner] from Algeria asks: What is the ruling on specifying the day of Eid for visiting relatives and friends?
Shaykh Muhammad bin Hādī al-Madkhalī:
That is a good action and the relatives are most deserving of maintaining ties, because they are kinsfolk, they are more entitled than others [to this].
So start with them and then visit [the] others after that. That is what is required, that a person begins with his kinsfolk because they have a greater right upon him than others. He should treat them with kindness and if he has time [he can] visit his brothers.
If he achieves [all] that then all praise be to Allah – and if he does not achieve that, then it is not from the Sunnah to do that [anyway]. It is sufficient to meet the people at the Musalla – all praise and thanks be to Allah – and to meet them at the mosques at the five [daily] prayers, that can be achieved and is enough – and all praise and thanks be to Allah.
It is not a condition to visit [friends] at home. But this has become a custom of the people, and in this case the custom is not contradictory to the legislation, they do not claim that it is an act of worship and the reason for that is that it is a day of happiness and joy, so there is no problem in all that. And Allah knows best.
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Dividing the Qayyam al-Layl (Night Prayer) in the Last Ten nights of Ramadhaan – Compiled & Translated By Abbas Abu Yahya
Published by Miraath Publications
1 – Abu Dawood as-Sijistani (d. 275 A.H.) said:
‘Imam Ahmad was asked while I was listening: Should the Qayyam – meaning the Taraweeh prayer – be delayed to the last part of the night?
He -Rahimullaah- answered:
‘No, the Sunnah of the Muslims is more beloved to me.’ [From: Masa’il Abee Dawood’ p.90]
2 – Al-Marwazi quotes from Imraan bin Haydar -Rahimullaah-:
I sent a question to al-Hasan -Rahimullaah- and I asked him about the Isha prayer in Ramadan, should we pray it then return to our homes and sleep then return to the Masjid after wards?
He rejected that and said:
‘No, Salatul- Isha then the Qayaam.’ [From ‘Qayyam al-Layl’ by al-Marwazi]
3 – Shaykh ul-Islaam Ibn Taymeeyah (d.728 A.H.) -Rahimullaah- said:
‘…and Taraweeh prayer is a Sunnah after the Isha prayer.’ [From: ‘Mukhtasir al-Fatawa’ by Baali p.81]
And he also said:
‘The Sunnah of the Taraweeh prayer is that it is prayed after the end of the Isha prayer, as is agreed upon by the Salaf and the Imams.’ [From: ‘Majmoo Fatawa’ 23/119]
4 – Shaykh Muhammad Nasir- Deen Al-Albaani (d.1420A.H) -Rahimullaah- was asked:
Questioner: ‘In the last ten nights of Ramadan, they divide up the prayer, the night prayer at the first part of the night, and the last part of the night, and this has become a continuous practice.’
The Shaykh: ‘Bida’.
Questioner: ‘How would it be then if we wanted to establish the Sunnah and make it easy for the people?’
The Shaykh: ‘They presume the like of what Umar had said, that those who delay the prayer are better. Meaning that Umar ordered Ubayy bin Ka’ab to establish the night prayer with the people after the Isha prayer, so he did so, and when Umar went out he said: ‘ This is a blessed Bida’ and those who sleep instead of it are better.’
The questioner: ‘So you mean that the situation of the night prayer is the same as it was before the last ten nights?’
The Shaykh: ‘Yes.’ [From: 'Silsilah al-Huda wa Noor' Tape no. 719]
5 – Shaykh Salih bin Fawzan bin Abdullaah al-Fawzan said:
‘As for the Salat-ul-Taraweehya; then this is a stressed Sunnah, and it is done straight after the Isha prayer and the optional prayers after the Isha prayer. This is what was the practice of the Muslims.
As for delaying it, as the questioner mentions, to another time, then coming to the Masjid and praying at-Taraweehya, then this is in contrast to what was practiced. The scholars of Fiqh mention that it is done after the Isha prayer and it is the optional prayers after the Isha prayer.
So if they delay it, then we do not say it is Haraam, however, it is in opposition to that which was practiced. Taraweehya is prayed in the beginning of the night, this is what was the practice.’
[http://www.ajurry.com/vb/showthread.php?t=15049 and http://www.sahab.net/forums/index.php?showtopic=104174%5D
Shamsuddeen Muhammad bin Abee Bakr Ibn Qayyim aj-Jawzeeyah (d.751 A.H.) -Rahimullaah- said:
‘The Messenger -sallAllaahu alayhi wa sallam- would not perform an extra Umrah exiting out of Makkah, after already having performed one, as many of the people do nowadays. Rather all the Umrahs that the Messenger performed were upon entering Makkah.
He -sallAllaahu alayhi wa sallam- lived in Makkah for thirteen years after the revelation had first descended, and it is not reported from the outset about him that he performed Umrah exiting from Makkah in that time period.
So, the Umrah that the Messenger of Allaah -sallAllaahu alayhi wa sallam- performed and legislated, is the Umrah of entering into Makkah, there is no Umrah for the person who is in Makkah and he goes outside the boundary of Makkah whereby he can enter again and perform Umrah. This was not ever done by anyone at the time of the Prophet, except by ‘Aeysha alone out of all those who were with her. This was because she had made the intention and entered into Ihram but had begun her menstrual cycle. So the Prophet ordered her to connect up her Umrah with the Hajj, and informed her that her Tawaf of the House and going between Safa and Marwa, would indeed be sufficient for her Hajj and Umrah together (instead of performing a separate Umrah).
So she found that her female companions were returning with a Hajj and a separate Umrah, since they had intended to perform Hajj at-Tamattu (with an Umrah and a Hajj), and they had not begun their menstrual cycle and did not have to combine their Umrah in with the Hajj. However, she would have only returned with an Umrah within her Hajj, so he -sallAllaahu alayhi wa sallam- ordered her brother to take her to perform an Umrah from at-Tan’eem, to soothe her heart, and her brother did not perform an Umrah from Tan’eem in that Hajj nor did anyone else from those who were with him.’
[Taken from: ‘Zad al-Ma’ad’ 1/94]
Muhammad Nasir- Deen Al-Albaani (d.1420A.H) -Rahimullaah- was asked:
‘Is it permissible for me to perform Umrah twice in one journey, since I am from Jordan. The first one from Abyaar Ali (the local name for the Meeqat Dhul Hulayfah just outside Madina), and the second from at-Tan’eem (outskirts of Makkah), just like ‘Aeysha -Radhi Allaahu anha. If this is not permissible, then can I perform it for my deceased father or mother? May Allah reward you with goodness.
The Shaykh answered:
‘The person who wants to repeat an Umrah then it is necessary for him to return to the Meeqat from whence he entered into Ihraam, whether that is for his own self or for his parents.
As for entering into Ihraam from at-Tan’eem, from whence the Noble lady ‘Aeysha entered into Ihraam, then this ruling is specific for ‘Aeysha and those who are in a similar condition to her.
I term this Umrah from at-Tan’eem as the Umrah of the menstruating woman. The reason for this is because when ‘Aeysha -Radhi Allaahu anha- went out with the Prophet -sallAllaahu alayhi wa sallam- to perform the farewell Hajj, and she had entered into Ihraam to perform Umrah, but when she reached a place close to Makkah, known as ‘Sarif’ the Messenger -sallAllaahu alayhi wa sallam- entered upon her and found her crying. So he said to her:
‘Why are you crying? Have you started your menstrual cycle?’
She replied: ‘Yes, O Messenger of Allaah.’
He –sallAllaahu alayhi wa sallam- said:
هذا أمر قد كتبه الله على بنات آدم، فاصنعي ما يصنع الحاج غير ألَّا تطوفي ولا تصلي
‘This is a matter which Allaah has written for the daughters of Adam, so do that which the person performing Hajj does, except do not perform the Tawaf and do not perform the Salat.’
So she did not perform the Tawaf or the Salat until she had become clean in Araafat, then she continued with the rites of Hajj and accomplished Hajj completely. When the Messenger -sallAllaahu alayhi wa sallam- had decided to travel and return to Madina, he entered upon ‘Aeysha in her tent and again he found her crying.
He asked her: ‘What is wrong with you?’
She said: ‘What is wrong with me? The people are returning with Hajj and Umrah, and I am returning with Hajj without Umrah.’
The reason was because her menstruation had caused her Umrah to be changed to a Hajj, a Hajj Mufrad (Hajj without Umrah), so here she is saying, she is crying out of grief of what she missed out from performing an Umrah before performing the Hajj, whereas her co-wives like Umm Salamah and other than her, returned with Umrah and Hajj, and that is why was crying.
She said: ‘Why should I not cry? The people are returning with a Hajj and Umrah and I am returning with a Hajj.’ So the Messenger -sallAllaahu alayhi wa sallam- had compassion on her and ordered her brother AbdurRahmaan bin Abi Bakr as-Siddiq to accompany her, with him on his camel and go out with her to at-Tan’eem. So he did that and she returned, and performed an Umrah and soothed her soul.
This is why we say, if a woman is afflicted with that which had afflicted ‘Aeysha from amongst the women, whereby her menstrual cycle started, while she wanted to perform Umrah, and she could not complete the Umrah, so that her Umrah was changed into a Hajj. So here a woman can perform Umrah in place of what she missed out on, in the same way that Allaah legislated upon the tongue of His Messenger for ‘Aeysha, so the woman who was menstruating goes out again to at-Tan’eem and comes and performs an Umrah.
As for men then, Alhamdulillah they do not menstruate so they do not take the ruling of the menstruating woman. The proof is, as some of the scholars of Seerah and history of the Companions, say: a hundred thousand Companions performed Hajj with the Messenger, not one of them did an Umrah the like of the Umrah of ‘Aeysha -Radhi Allaahu anha, so if that was something good then they would have proceeded us in that action. Therefore, the person who wants to perform an Umrah returns to the Meeqat and enters into Ihraam from there, whether for himself or for his mother and father.
This is sufficient and praise be to Allaah Lord of all the worlds.’
[Taken from: ‘Silsilah Huda wa Noor’ no.2]
The Best Sadaqa is during Ramadan
Explained by Shaykh Muhammad bin Haadi
The following is a summary translation taken from the Lecture
The guidance of the Salaf during Ramadan
The month of Ramadan—giving charity during this month has a high status.
It has been authenticated from the hadith of Anas—may Allah be pleased with him—that the Prophet صلى الله عليه وسلم said:
أفضل الصدقة صدقة رمضان
The best Sadaqa is the Sadaqa of Ramadan
Thus the Sadaqa during Ramadan has a high status. And included in this is providing food for the fasting person to break their fast with. It has been authenticated that the Prophet صلى الله عليه وسلم said:
مَنْ فَطَّرَ صَائِمًا فَلَهُ مِثْلُ أَجْرِهِ وَلَا يَنْقُصُ مِنْ أَجْرِ الصَّائِمِ شَيْءٌ
Whoever provides food for the fasting person to break their fast with, he will have the reward of the fasting person without decreasing the reward of the fasting person at all.
It was said to the Prophet صلى الله عليه وسلم:
يَا رَسُولَ اللَّهِ ، لَيْسَ كُلُّنَا يَجِدُ مَا يُفَطِّرُ الصَّائِمَ ؟
O Messenger of Allah, all of us do not find that which is sufficient to break the fast of the fasting person?
The Prophet صلى الله عليه وسلم said:
يُعْطِي اللَّهُ تَعَالَى ذَلِك لمَنْ فَطَّرَ صَائِمًا ولو عَلَى شَرْبَةِ مَاءٍ
Allah will give that (reward) to the person who breaks the fast of the person even if it is with a drink of water.
Thus the water which quenches the living creatures contains a tremendous blessing. Thus it is upon the slave to give this matter concern.
Abdullah ibn Umar—may Allah be pleased with them—would only break his fast during Ramadan with the poor. And it has been mentioned in his biography, that if his family would prevent the poor from breaking their fast with him—as they would refuse them sometimes—then he would not eat dinner. He would feel sadness—may Allah be pleased with him—thus he would not eat dinner that night. May Allah be pleased with him.
Once a beggar came to him asking for food while he was about to break his fast, so he took his portion of food enough to break his fast and left the food for the beggar. So when he returned home, his family had already eaten the food in the house. Thus he remained hungry until the following night. There was no food in his home.
As for our refrigerators, what is in our homes? A person goes to Panda; and Hyper Panda (Supermarkets in the gulf) and amasses food which he will not eat in a year. And the rest of the food will remain seven or eight months; the expiration date expires and the following Ramadan comes around so the food spoils.
Ramadan did not come for the purpose of gluttony. Ramadan did not come to overload the stomachs. It came to alleviate them so that the soul may be lightened. When the stomach is light the soul becomes light and proceeds towards worship. Look at the camel. If it is slender it is suitable for racing. This outcome comes as a result of leanness. It did not come as a result of filling the stomach; it came as a result of leanness, leanness of the stomach and minimal amount of food.
Thus as it relates to worship; if the person deceases his food and drink intake, he will be energetic towards worship.
Translated by Rasheed ibn Estes Barbee
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The Encouragement to Fast Ramadan Seeking a Reward
Compiled & translated By Abbas Abu Yahya
Published by Miraath Publications
1 – (992) – From Abu Hurairah -Radhi Allaahu anhu- from the Prophet -sallAllaahu alayhi wa sallam- who said:
من قام ليلة القدر إيمانا واحتسابا غفر له ما تقدم من ذنبه ومن صام رمضان إيمانا واحتسابا غفر له ما تقدم من ذنبه
‘Whoever prayed during the night of Laylatul – Qadr due to Eemaan and seeking a reward, then he is forgiven his previous sins. Whoever Fasts Ramadan due to Eemaan and seeking a reward, then he is forgiven his previous sins.’
[Collected by Bukhari, Muslim, Abu Dawood, Nisa’ee, Ibn Majah & Albaani declared it to be Saheeh]
Al-Khattabi said: ‘The meaning of the Prophet’s saying: ‘due to Eemaan and seeking a reward’ means having the intention and a strong resolve, which is to fast Ramadan with certainty and desiring a reward for it. Wanting to make oneself better due to Ramadan, without disliking it, nor with feeling it burdensome due to fasting it, nor due to its long drawn out days, but rather taking opportunity of the many days of Ramadan for its great reward.’
Baghawi said: ‘The saying of the Prophet: ‘seeking a reward’ means seeking Allaah’s Face and His reward.’
2- (993) – Abu Hurairah -Radhi Allaahu anhu- said:
كان رسول الله صلى الله عليه وسلم يرغب في قيام رمضان من غير أن يأمرهم بعزيمة ثم يقول
من قام رمضان إيمانا واحتسابا غفر له ما تقدم من ذنبه
The Messenger of Allaah -sallAllaahu alayhi wa sallam- used to encourage praying in the night during Ramadan, without ordering them to do so as an obligation, then he would say:
‘Whoever prayed during the night in Ramadan due to Eemaan and seeking a reward, then he is forgiven his previous sins.’
[Collected by Muslim, Abu Dawood, Tirmidhi, Nisa’ee & Albaani declared it to be Saheeh.]
Shaykh Albaani mentioned in the footnote:
‘This encouragement of having sins forgiven and those similar to it, are a clarification of the excellence of this type of worship, which is that if a person had sins then they are forgiven for him due to this type of worship. It is known that the means which lead to general forgiveness are many, so when these means are gathered/ combined, what can remain from those sins so that he needs to be forgiven?
So the purpose is a clarification of the excellence of this worship, that Allaah gives this worship this amount of excellence. If there was no sin upon a person, then this excellence is expressed in raising the rank of a person, the like of that which is rightful for the Prophets, who are infallible from committing sin. And Allaah knows best.’
3 – (994) – Abu Hurairah -Radhi Allaahu anhu- from the Messenger of Allaah -sallAllaahu alayhi wa sallam- who said:
الصلوات الخمس والجمعة إلى الجمعة ورمضان إلى رمضان مكفرات ما بينهن إذا اجتنبت الكبائر
‘The five daily prayers, from one Juma till the next Juma, from Ramadan to the next Ramadan, are an expiation for what takes place between them, as long as the major sins are kept away from.’
[Collected by Muslim]
4 – (998) – Abu Hurairah -Radhi Allaahu anhu- from the Messenger of Allaah -sallAllaahu alayhi wa sallam- who said:
إذا جاء رمضان فتحت أبواب الجنة وغلقت أبواب النار وصفدت الشياطين
‘When Ramadan comes in, the doors of Paradise are opened, the doors of Hell-Fire are closed and the Devils are locked up.’
[Collected by Bukhari & Muslim]
In the narration of Muslim:
فتحت أبواب الرحمة وغلقت أبواب جهنم وسلسلت الشياطين
‘The doors of mercy are opened, the doors of Hell are closed, and the Devils are chained up.’
In the wording from Tirmidhi and Ibn Majah:
إذا كان أول ليلة من شهر رمضان صفدت الشياطين ومردة الجن وغلقت أبواب النار فلم يفتح منها باب وفتحت أبواب الجنة فلم يغلق منها باب وينادي مناد يا باغي الخير أقبل ويا باغي الشر أقصر ولله عتقاء من النار وذلك كل ليلة
‘When it is the first night of the month of Ramadan, the Devils are locked up and the evil Jinn, the doors of Hell-Fire are closed, so that no door from it is open. The doors of Paradise are opened, so no door from it is closed. A caller will call out: O seeker of good come forward, and O seeker of evil keep away from sin, and Allaah has slaves freed from the fire, and that is every night of Ramadan.’
[Albaani declared it Hasan]
5 – (1002) – It is narrated from Abu Saeed al-Khudri -Radhi Allaahu anhu- who said: The Messenger of Allaah -sallAllaahu alayhi wa sallam- said:
إن لله تبارك وتعالى عتقاء في كل يوم وليلة – يعني في رمضان – وإن لكل مسلم في كل يوم وليلة دعوة مستجابة
‘Indeed Allaah -Tabaraka wa Ta’ala- has freed slaves every day and night -meaning in Ramadan- and indeed every Muslim has every day and night a supplication that is answered.’
[Collected by al- Bazzar & Albaani declared it to be Saheeh lighayrihi.]
6 – 1003 – From Amr bin Murra al-Juhani -Radhi Allaahu anhu- who said: ‘A man came to the Prophet -sallAllaahu alayhi wa sallam- and asked: ‘O Messenger of Allaah! Do you see that if I testify that there is none worthy of worship except Allaah, and that you are the Messenger of Allaah, and I pray the five prayers, and I gave the Zakat, and Fast Ramadan, and prayed during its nights, so who will I be from?’
He -sallAllaahu alayhi wa sallam- said:
من الصديقين والشهداء
‘From the righteous and the martyrs.’
[Collected by al-Bazzar, Ibn Khuzaimah, Ibn Hibban & Albaani declared it Saheeh.]
[Taken from: ‘Saheeh Targheeb wa Tarheeb’ by Shaykh Albaani – Vol.1 p.582]
Posted from: http://www.miraathpublications.net/day-05/
Bismillaah Al-Hamdulillaah wa salatu wa salaamu ‘ala rasulullaah
Implementing the Sunnah of the Prophet (salallaahu ‘alayhin wa sallam) in your Du’aa to Allaah!
Student Salah al-’Iraanee (hafidhahullaah) said: “The Du’aa made before Maghrib on Fridays is answered, and the Du’a when breaking the fast is also answered! Both are just before Maghrib!”
Then he brought the hadeeth: “…Supplications will be answered on Friday after ‘Asr prayer until the sun goes down.” [Saheeh al-Targheeb wa’l-Tarheeb, no. 700]
Hadeeth: “There are two which will not be rejected: du’aa at the time of the adhaan and when it is raining.” [Saheeh al-Jaami' 3078].
Hadeeth: “A du’aa made between the adhaan and iqamah is not rejected.” [Saheeh al-Jaami', 2408]
Hadeeth: “Oh Messenger of Allaah, which du’aa is heard?” He (salallaahu ‘alayhin wa sallam) said: “In the last third of the night.” [al-Albaani in Saheeh al-Tirmidhi 3499]
The following are Etiquettes, Manners, Guidelines of Making Du’aa from the Sunnah and Min Akhbar as-Salaf (From the Narrations of the Salaf)
Fadalah bin ‘Ubayd (radiallaahu ‘anhu) said: “The Messenger of Allaah (salallaahu ‘alaihi wa sallam) heard a man making supplication in his prayer when he had not praised Allaah or said Salah upon the Prophet. The Messenger of Allaah (salallaahu ‘alaihi wa sallam) said: This man is rushing.
Then he (salallaahu ‘alaihi wa sallam) called him over and said to him or to someone else:
When any one of you supplicates, let him start by praising and glorifying Allaah, The Exalted, then let him send Salah upon the Prophet, and after that let him make supplication as he wishes.
Imam Ahmad, Abu Dawud and At-Tirmidhi reported the above hadeeth and graded it Sahih; An-Nasa`i, Ibn Khuzaymah and Ibn Hibban recorded in their Sahihs.
‘Abdullaah ibn Masood (radiallaahu ‘anhu) said:
When one of you wishes to ask (Allaah), then he should begin with praising and thanking Allaah with that which He deserves. Then he should ask Allaah to send His peace and blessings upon the Prophet (salallaahu ‘alaihi wa sallam) then he should ask (for his need). For verily, that (the above method) is more likely to result in success.
(as-Saheehah no. 3204)
The following is a summary of guidelines for making Du’aa – a summary (and fiqh) from Min Akhbar as-Salaf (From the Narrations of the Salaf):
- 1- one should be sincere in Du’aa
- 2- one’s heart should be present in the Du’aa
- 3- while fearing Allaah
- 4- one’s food should be halal
- 5- one should make Du’aa with truthfulness
- 6- the Du’aa should be made repeatedly, persistently
- 7- humble yourself to Allaah
- 8- be consistent in Du’aa
- 9- increase in Du’aa during times of fear
- 10- Don’t leave off making Du’aa (even if you commit sins), for Allaah answered the du’aa of shaytan – worst of all creation – “grant me respite until the Day of Judgment.” Allaah said (what means): You are of those allowed respite. (Al-A’raf, ayah 15)
- 11- Keep in mind that Du’aa is ‘ibaadah (worship)
- 12- one should be fearful of being prevented from making Du’aa
- 13- Do not say “my Du’aa is not answered,” while you yourself close the door by sins
Post Courtesy: Maher ibn Ahmad Attiyeh al-Maqdisi via SalafisOfFlorida yahoo group
Imam as-Sa’dee’s Tafseer of Allaah’s Statement: “Oh you who believe! Siyaam has been prescribed for you…”
The State of the Salaf in Ramadan
by Shaykh Rabia’ ibn Haadee al-Madkhalee (hafidhahullaah)
Translated by Umm Yahya
A questioner is asking about the state of the Salaf in Ramadan.
In answering this question I say, that the state of the noble Messenger –Alayhi as-Salat wa Salam- in Ramadan is well known and he used to prepare for this month by fasting more in Shabaan. As is narrated in the Hadeeth of Aeysha -Radhi Allaahu anha-: ‘He –Alayhi as-Salat wa Salam- used to fast all of, or most of Shabaan.’
Then he –Alayhi as-Salat wa Salam- would fast in this noble month of Ramadan and exert himself even more so in the last ten nights of Ramadan.
When the last ten nights entered he would exert himself in worship and tighten his waist wrapper (meaning to exert him self in worship), he would perform Itikaaf and his wives would too and many of his –Alayhi as-Salat wa Salam- Companions would also make Itikaf.
He –Alayhi as-Salat wa Salam- would establish these great actions of fasting perfectly, performing good deeds and showing goodness and sacrifice.
The Messenger –Alayhi as-Salat wa Salam- was extremely generous, he was the most generous of people and when Ramadan came, he –Alayhi as-Salat wa Salam- was more generous than a wind that had been sent and more so if Jibraeel was sent as is narrated in the Hadeeth of Ibn Abbas Radhi Allaahu anhumma.
The Messenger of Allaah would recite, or present the Qur’aan to Jibraeel once every Ramadan, and in the last year of his noble life he recited the Qur’aan to Jibraeel twice, as is narrated in the Hadeeth of Ayesha and Abu Hurairah Radhi Allaahu anhumma. This was a sign of his –Alayhi as-Salat wa Salam- eminent passing away.
So the Salaf held a special concern for this great month of paying attention to reciting the Qur’aan, increasing in the remembrance of Allaah, abstaining from sins, as fasting necessitates all these things. Fasting is not merely abstaining from food and drink indeed it is a way of refraining from all that Allaah The Most High The Most Blessed hates in terms of sins etc.
Fasting is also turning in obedience to Allaah –Azza wa Jal- and to have Ikhlaas (sincerity) for Allaah in this action.
May Allaah be pleased with the Salaf. It is said of Malik that he would teach the people and when Ramadan approached he would free up his time for fasting and reciting Qur’aan.
Thus you should give importance to reciting the Qur’aan in this noble month, along with reflecting upon it and pondering about it, and to take heed of the admonition and take heed of that which is rebuked, and comprehend the Halal and Haram and the clear understanding of Allaah’s threats and promises and things of this nature from the noble Qur’aan, with this the soul is purified and hearts are illuminated.
This illustrates to us that the Qur’aan is life, light and a guidance for us as Allaah -Tabaraka wa Ta’ala- has described it as such.
وَكَذَٰلِكَ أَوۡحَيۡنَآ إِلَيۡكَ رُوحٗا مِّنۡ أَمۡرِنَاۚ مَا كُنتَ تَدۡرِي مَا ٱلۡكِتَٰبُ
وَلَا ٱلۡإِيمَٰنُ وَلَٰكِن جَعَلۡنَٰهُ نُورٗا نَّهۡدِي بِهِۦ مَن نَّشَآءُ مِنۡ عِبَادِنَاۚ
وَإِنَّكَ لَتَهۡدِيٓ إِلَىٰ صِرَٰطٖ مُّسۡتَقِيمٖ
<< And thus We have sent to you Ruhan (an Inspiration, and a Mercy) of Our Command. You knew not what is the Book, nor what is Faith? But We have made it (this Qur’aan) a light wherewith We guide whosoever of Our slaves We will. And verily, you are indeed guiding (mankind) to the Straight Path.>> [ash-Shura: 52]
Regarding the way of the Righteous Salaf, you should read about their striving, their patience and their sincerity for Allaah, how they exceeded in their efforts in this noble month and other months. That is to say that we do not only remind ourselves of performing these actions only in the month of Ramadan and then become heedless and forsake our obedience to Allaah in the remaining months, on the contrary we continue to stand in the night with prayer and continue to worship Allaah and turn to Allaah in addition to all the other acts of worship in order to gain closeness to Allaah in Ramadan, we should not be heedless.
Some people turn in obedience to Allaah in this month and once it has passed they fall short, become lazy and forget many acts of worship.
No, there is no doubt that we should have more concern in this month than in the other months, however, we must remember Allaah continuously throughout the year and throughout our lives.
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ ٱذۡكُرُواْ ٱللَّهَ ذِكۡرٗا كَثِيرٗا ٤١ وَسَبِّحُوهُ بُكۡرَةٗ وَأَصِيلًا ٤٢
And glorify His Praises morning and afternoon [the early morning (Fajr) and 'Asr prayers]. >> [Ahzab: 41-42]
Therefore, the believer remembers Allaah -Tabaraka wa Ta’ala- continuously, obeys Him, has Taqwa of Him, has Khushoo (humility) of Him and awareness of Him in every hour of his life.
I beseech Allaah to grant us and you the ability to perform the night prayer, fast and all that which is obligatory upon us in this noble month and grant us eagerness and zest regarding its virtues
I also beseech Allaah to grant us the ability to continuously uphold His obedience and turn to Him upon that which pleases Him. Verily our Lord hears the supplication.’
[Taken from: ‘Majmoo’ Kutub wa Rasail wa Fatawa Fadeelatu Shaykh alaama Rabia’ bin Hadi Umayr al-Madkhalee’ 15/337-339]
There are three levels of fasting, the general fast, the specific fast and the more specific fast.
As for the general fast, then it is the refraining of ones stomach and their private parts from fulfilling their desires.
The specific fast is the refraining of ones gaze, tongue, hands, feet, hearing and eyes, as well as the rest of his body parts from committing sinful acts.
As for the more specific fast, then it is the heart’s abstention from its yearning after the worldly affairs and the thoughts which distance one away from Allaah, as well as its (the heart’s) abstention.
From all the things that Allaah has placed on the same level. 
From the characteristics of the specific fast is that one lowers his gaze and safeguards his tongue from the repulsive speech that is forbidden, disliked, or which has no benefit, as well as controlling the rest of his body parts. . In a hadeeth by al-Bukhaaree: ‘‘Whosoever does not abandon false speech and the acting upon it, Allaah is not in need off his food and drink.’’ 
Another characteristic of the specific fast is that one does not overfill himself with food during the night. Instead, he eats in due measure, for indeed, the son of Aadam does not fill a vessel more evil than his stomach. If he were to eat his fill during the first part of the night, he would not make good use of himself for the remainder of the night. In the same way, if he eats to his fill for suhoor, he does make good use of himself until the afternoon. This is because excessive eating breads laziness and lethargy therefore, the objective of fasting disappears due to one’s excessiveness in eating, for what is indeed intended by the fast, is that one savours the taste of hunger and becomes an abandoner of desires.
 (Editors note: Additional comment is required here, The levels mentioned are levels of abstinence. The first of these three levels entails the abstinence which is fulfilled, the fast is considered complete in view of the one having met the legislated requirements [i.e. It does not have to be repeated or made up, the servant has indeed fasted.] The remaining levels deal with the value of the Fast. If the second is level is not met, the fast will be of less value to the servant, than if it were met and likewise for the third. Thus it is said that intentional eating and intercourse render the fast null and void, whereas committing other unlawful acts such, likes speaking falsely, placing the unlawful look to the opposite sex and so on will constitute a sin of one degree or another, but not nullify the fast.
 Related by al-Bukhaaree (4/99)
Posted from : The Inner Secrets of Fasting
Imam Muwaffaq-ud-Deen Ibn Qudamaah Al-Maqdisee
Read full article here @ http://abdurrahman.org/ramadhan/inner-secrets-fasting.html
If ‘Eid prayer and Friday prayer (salaatul-Jumu’ah) fall on the same day, what are the options?
Answer: Dr. Muhammad Baazmool, may Allah protect him, says,
“If Friday prayer and ‘Eid prayer fall on the same day, whoever prays ‘Eid prayer, Friday prayer is not obligatory on him. Rather, [he can] pray the afternoon prayer (salaatu ath-thur)  in its (Friday prayer’s) place (Baazmool 121, 122).” 
 – On the authority of Abu Hurayrah [d. AH 57 or 58] , may Allah be pleased with him,
“The Messenger of Allah, prayers and peace upon him, said, ‘Eid prayer and Friday prayer have fallen on the same day, today. Whoever prays ‘Eid prayer, Friday prayer is not obligatory on him. As for us, we are going to pray Friday prayer’(Al-Albaanee 179).” 
 – On the authority of ‘Ataa Abi Rabaah [d. AH 114] ,
“Ibn Zubayr [d.AH 73]  led us in ‘Eid prayer early one Friday morning. [Later that day] we went out to pray Friday prayer, but we didn’t see Ibn Zubayr!? Therefore, we prayed by ourselves; and when that happened, Ibn ‘Abbaas was in Ta’if.
So when we saw Ibn ‘Abbaas [d. AH 68] , we asked him (Ibn Abbaas) about Ibn Zubayr not praying Friday prayer with us. Ibn ‘Abbaas answered by saying, ‘What Ibn Zubayr did (not praying Friday prayer) was in accordance with Prophetic Tradition (the Sunnah).”
[*] – As-Shaykh Saalih Fawzaan said,
“If ‘Eid prayer falls on the same day as Friday prayer, whoever prays ‘Eid prayer, it is not obligatory for him to pray Friday prayer. Rather Friday prayer becomes recommended (sunnah) for him. However, as it relates to the Imam [of the community], it is obligatory for him to pray both ‘Eid prayer and Friday prayer. He can not leave off Friday prayer because those who choose to pray Friday prayer need an Imam. (Fawzaan 2/257).” 
Important Note: All biographies were taken from (Aadam, Muhammad). 
May Allah, the Most High, reward all of the Muslims who are sacrificing their wealth and effort to perform al-Hajj, Aameen!
Translated and Compiled by:
Jameel Finch al-Makki
University of Umm al-Quraa
Makkah, Kingdom of Saudi Arabia
Thu al-Hijjah 9, 1430 / November 25, 2009
1 [TN]: The afternoon prayer (salaatu ath-thur) should be prayed as four units (raka’aat).
2 Baazmool, Muhammad. The Object of Desire for the One Who Wants to Perform Voluntary Prayers. Riyaadh: Dar al-Hijrah. 1423/2002
3 Abdur-Rahman bin Sakhr [d. AH 57 or 58], the Companion who narrated 5374 Prophetic Traditions (Hadeeth).
4 Authentic: Al-Albaani, Naasir ad-Deen. Abu Dawood’s Collection of Prophetic Narrations. Riyaadh: Maktabah al-M’aarif. First Print.
5 ‘Ataa Abi Rabaah al-Makki [d. AH 114] was a follower of the Companions of the Messenger of Allah (Taabi’i). He was trustworthy and had a very sound understanding of the religion of Islam.
6 ‘Abdullah Ibn Zubayr al-Qurashi [d. AH 73] was a Companion of the Messenger of Allah. He was the first child born from the Muslims after their resettlement from Makkah to al-Madinah. May Allah be pleased with him. (*) I had trouble identifying this Companion. May Allah reward brother Moosaa Richardson for helping me over the phone.
7 Abdullah Ibn ‘Abbaas al-Haashimi [d. AH 68] was the cousin of the Messenger of Allah. He was known to be extremely knowledgeable about the religion of Islam. He was given the nickname ‘The Ocean’ due to his vast knowledge. May Allah, the Most High, be pleased with him.
8 Al-Fawzaan, Saalih. Selected Religious Verdicts from Saalih al-Fawzaan. Lebanon: Ar-Resaalah Publishers. 1425/2004
9 Aadam, Muhammad. A Summarized Version of the Narrators of al-Bukhaari and Muslim. Ad-Dammam: Dar ibn al-Jawzi. 1430/2009
Article Source : http://www.salafitalk.net/st/uploads/Friday.pdf
- When Eid coincides with Friday
Fatwa from Permanent Committee and Shaik Ibn Baz (rahimahullaah)