Ramadan and Fasting

          Ramadan and Fasting

Ramadan, the ninth month of the Islamic lunar calendar, can be 29 or 30 days long. An Islamic month begins with the sighting of the new crescent in the western horizon, immediately after sunset. Muslims look toward the western horizon for the

new moon on the 29th day of Sha'ban, the eighth month. If the new moon is sighted, Ramadan has begun with the sunset but fasting begins with the next dawn. If the new moon is not sighted on this 29th day, Muslims complete 30 days of Sha'ban (the previous month) and Ramadan begins the following day.

The Significance of Ramadan and Fasting

God says in the Quran:

"O you who believe! Fasting is prescribed for you, even as it was

prescribed for those before you, that you may attain

God-consciousness." (Quran 2:183)

"The month of Ramadan in which was revealed the Quran, a

guidance for humankind and clear proofs for the guidance and the

criterion. So whoever of you sights (the crescent on the first night of)

the month (of Ramadan) must observe the fasts that month, and

whoever is ill or on a journey, the same number from other days.

God intends for you ease, and He does not want for you difficulty.

(So you) must complete the same number, and that you must

magnify God for having guided you so that you may be grateful to

Him." (2:185)

Accordingly, the month of Ramadan is called the month of the Quran. Therefore,

Muslims recite the Quran frequently in this month.

Sawm or Fasting

Sawm (fasting) begins with dawn and ends with sunset. Muslims rise before dawn, eat Sahur (pre-dawn meal) and drink an adequate amount of liquids for the preparation of sawm. Eating and drinking stops at dawn. During the day no eating, drinking or sexualas failure can violate the requirements of fasting.

Fasting in the month of Ramadan is an act of worship required of all Muslims who

have attained puberty. Women who are having their menstrual period or who have not fully recovered from childbirth postpone the fast until they are completely out of their given conditions. In addition, those who are ill or on travel may choose to postpone their fast.

Muslims fast because God has commanded them to do so. However, they may also

think about the benefits of fasting that include developing control over hunger, thirst and sexual urges, training to be a good moral person and testing sincerity to the Creator. During the fast,

Muslims may conduct their business as usual.

The fast is broken immediately after sunset usually by eating dates and drinking water or juice. However, any lawful food or drink may be used to break the fast. This is followed by the Maghrib salah (after sunset prayer) which is followed by a complete meal. After a brief rest, Muslims go to the mosque to offer the 'Isha salah (night prayer) and then a special night prayer, called taraweeh.

Taraweeh

This nightly congregational salah (prayer) is performed after the regular night prayer. Traditionally, a Hafiz of the Quran, - a person who has memorized the whole Quran (in Arabic) - leads the prayer. He recites the Quran in small portions, in proper sequence, every night and completes the recitation of the whole Quran before the end of the month of Ramadan. Every Muslim who attends such prayers regularly gets the opportunity of listening to the recitation of the whole Quran by the end of the month. If a Hafiz of the Quran is not available, the Muslim who has memorized the most in the group leads the prayer and recites according to his ability. Many Islamic scholars cite the Sunnah (path of the Prophet Muhammad) of the Prophet - may the mercy and blessings of God be upon him - that he always prayed during the night alone at his home whether it was Ramadan or not and same was the habit of many of his great companions.

Ramadan Generosity

The month of Ramadan brings many blessings multiplied for those who do good.

During this month people are more generous, more cordial, friendlier and more ready than other times of the year to do good deeds. The poor and the needy receive food, clothing and money from the well-off in the community. Many people go to the mosque in the neighborhood for fast-breaking and meals. People in the neighborhood send fruit, food and drinks to the mosque - the atmosphere is that of a friendly dinner every evening of the month.

Well-known contributors of the Muslim community find themselves surrounded by the needy people for donations. Zakat, a wealth purifying alms, and donations are given at this time of the year since many Muslims wish to take the opportunity of multiplied rewards from God.

Laylat al-Qadr

This is the night of the Qadr. The term Al-Qadr has been frequently translated as "the power". A better translation may be "the value" or "the decree" because God says the value of this night is greater than one thousand months, a lifetime of over

eighty-three years! God sends His decrees in this night. This is the night when the Quran was first revealed at the time of Prophet Muhammad. God says in the Quran:

"We have indeed revealed this (the Quran) in the Night of Value (or

Measure). And what will explain to you what the Night of Value is?

The Night of Value is better than a thousand months. Therein come

down angels and the Spirit (the angel Gabriel) by God's permission

with all decrees. (That night is) Peace until the rising of the dawn."

(Quran 97:1-5)

The Night of Decree is a gift to mankind from God. However, it is not clear which

night is Laylat al-Qadr. Some reports by companions of the Prophet allude it to be the 27th night of the month of Ramadan, but many more sayings point to any of the odd date nights during the last third of the month of Ramadan. According to authentic teachings of the Prophet Muhammad, may the mercy and blessings of God be upon him, Muslims are advised to spend the 21st, 23rd, 25th, 27th and 29th nights of Ramadan in worship and doing good works to assure finding Laylat al-Qadr. A portion of Muslims stay up all night in prayers and good works, however, the Prophet and his companions used to sleep at least one-third of the night.

In some Muslim countries, the 27th of Ramadan is a holiday to enable people to rest during the day after all night of worship.[1] Schools are closed from the 27th of Ramadan through the 2nd of Shawwal (5 to 6 days) to combine Laylat al-Qadr and Eid al-Fitr (An Islamic celebration that starts with the end of Ramadan) observances.

I'tekaf or Seclusion

The practice of the Prophet Muhammad was to spend the last ten days and nights of Ramadan in a mosque. Following his practice, it is considered, an act of worship for someone to go in seclusion in a neighborhood mosque. People in seclusion spend their time in various forms of dhikr (remembrance of God), such as performing extra prayers, recitation and study of the Quran, study of the Hadith (sayings of the Prophet Muhammad), and exhorting each other to be good through obeying God and His Messenger. Since people in seclusion are not permitted to go outside the mosque except for emergencies, they sleep in the mosque and use available facilities at the mosque.

The food for the people in seclusion is provided either by their own families or people in the community. Seclusion ends, generally, at the declaration of sighting of the moon or at the end of the month of Ramadan. For busy people a shorter version of seclusion is allowed, such as one night, one day or a few days.

Sadaqat al-Fitr

In general, any material help extended to the poor, needy and to those who ask and

deserve so is called Sadaqah. Sadaqat al-Fitr, which is also called Zakat al-Fitr, is the obligatory material help extended to the poor of the society before the Eid prayers, preferably to be given early enough for the poor to prepare for the celebration. In North America, the estimated amount of $5 to $8 worth of staple food (such as rice) is to be given on behalf of each member of the donor's family, including infants.

Eid al-Fitr

The end of the fasting month is celebrated on the first of Shawwal, the 10th month,

which follows Ramadan. On the 29th of Ramadan after sunset, people go out in the open looking for a new crescent in the western horizon where the sun sets. If the crescent is sighted, the end of Ramadan is declared. If the crescent is not sighted, Ramadan is extended by one day.

On the day of Eid, people take a bath or shower in the early morning, eat breakfast, wear their best clothes, use perfume and proceed to the place of Eid congregation while pronouncing takbeerat, saying, "God is the Greatest, there is no deity but God and all praise belongs to God." Muslims pronounce takbeerat in their homes, in the street and at the place of congregation while waiting for the leader, the Imam. It was the practice of the Prophet Muhammad to hold Eid prayer congregations in open grounds. Following the practice of the Prophet Muslims are advised to hold Eid prayers in open grounds. In Muslim countries with warm climate there are designated Eid prayer grounds. However, in North America Muslims rent halls at convention centers or major hotels.

The Imam leads the prayers at the appointed time, and then delivers a sermon. At the end of the sermon, people supplicate, greet, embrace and congratulate each other for the successful completion of Ramadan and ask God for the acceptance of their efforts in His obedience.

During the day, people visit each other and children receive gifts. In some countries, people go for picnics and other gatherings. Eid celebrations may be arranged at work or at any social settings. Essentially, Eid is a day of thanks to God and a day of meeting family and friends.

Umrah, or Minor Hajj, in Ramadan

There is a report from Prophet Muhammad saying that performing Umrah in the

month of Ramadan is equal to performing a major or complete Hajj. Hajj is the

pilgrimage to Mecca. Hajj is the enactment of some of the trials and tribulations of

Prophet Abraham (peace be upon him), his wife Hagar and his oldest son, Ishmael.

Complete Hajj lasts for five days but Umrah is completed in a couple of hours. Umrah is only a small part of the Hajj. An animal sacrifice may be offered at the completion of Umrah. Umrah may be performed anytime during the year but it has special significance in the month of Ramadan.

Why Do Muslims Fast?

      Why Do Muslims Fast?

                       Dr Bilal Philips

Most of us who are fighting the battle of the bulge have experimented with some form of fasting, like an all fruit fast, a water fast or an sugar-free fast, you name it. But what many may find rather strange and intriguing is a whole nation of people;

be it man or woman, old or young, rich or poor; going completely without food and drink from dawn to dusk for a whole month - Ramadan. What is the significance of Ramadan beyond shortened work hours? Is it not a very harsh practice? Is it merely a time when Muslims sleep and fast and hardly work all day; and eat, drink, enjoy and stay awake all night? What really is the spirit of Ramadan?

Fasting Prescribed in All Religions

In English "fasting" means to abstain from food or from certain kinds of food

voluntarily, as an observance of a holy day or as a token of grief, sorrow, or repentance.[1]

This practice can be found in most of the major religions of the world. For example, in Hinduism, fasting in Sanskrit is called upavaasa. Devout Hindus observe fasting on special occasions as a mark of respect to their personal gods or as a part of their penance. Most devout Indians fast regularly or on special occasions like festivals. On such days they do not eat at all, eat once or make do with fruits or a special diet of simple food.[2] For Jews, the day Yom Kippur ("Day of Atonement") is the last of the Ten Days of Repentance observed on the 10th of Tishri. It is forbidden on that day to eat, drink, wash, wear leather, or have sexual relations. In addition, prohibitions on labor similar to those on the Sabbath are in force.[3] It should also be noted that Moses (peace be upon him) is recorded in the Torah to have fasted.

"And he was there with the Lord 40 days and 40 nights, he neither ate bread not drank water." (Exodus 34:28)

For Catholics among Christians, Lent is the major season of fasting, imitative of the

forty-day fast of Jesus (peace be upon him). In the fourth century it was observed as six weeks of fasting before Easter or before Holy Week. It was adjusted to forty days of actual fasting in most places in the seventh century.[4] Jesus (peace be upon him) is recorded in the Gospels to have fasted like Moses.

"And he fasted 40 days and 40 nights, and afterward he was hungry." (Matthew 4:2 & Luke 4:2)

It is in this context that God states in the Quran: "O believers! Fasting has been prescribed for you as it was prescribed for those before you in order that you become more conscious of God." (Quran 2:183)

Among the Best Righteous Deeds

Although in most religions, fasting is for expiation of sin or atonement for sin, in Islam it is primarily to bring one closer to God, as stated in the above-mentioned verse. Since, God-

consciousness is the prerequisite for righteousness, great stress is placed on fasting in Islam. Thus, it is not surprising to find that when Prophet Muhammad, may the mercy and blessings of God be upon him, was asked:

"Which is the best deed?" He replied, "Fasting, for there is nothing equal to it." (Al-Nasa'i)

There are as many levels of fasting as there are facets to being human. Proper fasting should encompass all dimensions of human existence for it to have the divinely intended effect. The following are some of the major levels of fasting:

The Levels of Fasting

The Ritual Level

This level of fasting requires that the basic rules for fasting be fulfilled, which are

avoiding food, drink and sexual intercourse between dawn and sunset for 29 or 30 days each year. On this level, one is basically following the letter of the laws regarding fasting without particular consideration for the spirit of fasting. It is the entrance level which must be fulfilled for the fast to be Islamicly correct, but the other levels must be added for the fast to have any real impact on the fasting person. Fasting on this level alone will not benefit one spiritually, except from the perspective of submission to divine instructions, if one chooses to follow the ritual consciously and not merely according to tradition. Thus, by itself, the ritual level will not purify one of sin or atone for sin.

The Physical Level

Fasting on the "physical" level causes the fasting person to experience the pangs of

hunger and thirst when the prophetic (Sunnah) way of fasting is observed. Prophet

Muhammad used to consume a very light meal before the dawn (suhoor) and moderate meal (iftaar) to break the fast at sunset, while scrupulously avoiding filling his stomach.

He is reported to have said:

"The worst container a human being can fill is his stomach. A few morsels of food to keep a person's back straight are sufficient. However, if his desire overcomes him, then let him eat a third, drink a third and leave a third for breathing." (Ibn Majah)

before beginning the sunset prayer.[5] This level allows the fasting person to

experience the pangs of hunger and thirst and thereby develops sympathy in him or her for those starving and dying of thirst in other parts of the world.

Medical Benefits

On the physical level, some chemicals in the brain that transmit messages and create feelings, called neurotransmitters, are affected by fasting. Fasting encourages the endorphin neurotransmitter system, related to the feeling of well being and euphoria, to produce more endorphins and, in fact, makes us "feel" better. This is similar to the effect of exercise (but without the physical work).It has also been noted by medical experts that fasting improves the physical health in numerous ways. For example, during the fast the body uses up stored

cholesterol (fat) that is often deposited in the blood system, as well as in other fatty areas of the body. Thus, it helps to keep the body firm and minimizes the danger of heart attacks. The difference between the ritual level 1 and the physical level 2 is that a person dong only ritual fasting may eat large meals prior to beginning the fast

and immediately upon ending the fast, and thus not feel any hunger or thirst throughout the whole month. However, like level one, if the fasting person does not incorporate the other levels of fasting, the fast will only be physically exhausting. The Prophet said:

"Perhaps a fasting person will gain nothing but hunger and thirst from fasting."(Ibn Majah)

The Libidinal Level

The sexual instinct and drives (libido) are harnessed on this level of fasting. In these times where the media continually plays on sexual desires to promote and sell products, the ability to control these powerful desires is a plus. Fasting physically reduces sexual desires and the fact that the fasting person has to avoid anything which could stimulate him psychologically helps to further lower the libido. Prophet Muhammad, may the mercy and blessings of God be upon him, said:

"O youths, whoever among you is able to marry let him do so, for it restrains the eyes and

protects the private parts. He who is unable to marry should fast, because it is a shield." (Saheeh Al- Bukhari)

By restraining oneself from sexual acts which are permissible, the fasting person

makes it easier for himself to restrain himself from forbidden sexual acts when he is not fasting.

The Emotional Level

Fasting on this level involves controlling the many negative emotions which simmer in the human mind and soul. For example, among the most destructive emotions is anger. Fasting helps to bring this emotion under control. Prophet Muhammad, said:

"When one of you is fasting, he should abstain from indecent acts and unnecessary talk, and if someone begins an obscene conversation or tries to pick an argument, he should simply tell him, 'I am fasting.'" (Saheeh Al-Bukhari)

Thus, on this level, whatever negative emotions challenge the fasting person must be avoided. One must abstain from lewd conversation and heated arguments. Even when one is in the right, it is better to let that right go and keep one's emotional fast intact. Likewise, the negative emotion of jealousy is reduced, as every fasting person is reduced to the common denominator of abstinence; no one is externally superior to another in this regard.

The Psychological Level

This level helps the fasting person psychologically to control evil thoughts and trains him or her, to some degree, how to overcome stinginess and greed. The Prophet was reported to have said:

"Allah has no need for the hunger and the thirst of the person who does not restrain himself from telling

lies and acting on them even while observing the fast." (Saheeh Al-Bukhari)

In this age of immediate gratification, when the things of the world are used to fulfill human needs and desires almost as soon as they have them the ability to delay gratification is an important skill. What is between immediate gratification and delayed gratification is patience. During the fast, the believers learn patience and the benefits of it.

From a psychological perspective, it is good to be somewhat detached from the things of the world. There is nothing wrong with enjoying a good and full life - in fact, one can and should expect that. However, it is important that people are able to detach ourselves from material things so that they do not become the most important part of their lives.

Fasting gives one the opportunity to overcome the many addictions which have become a major part of modern life. Food, for many people, provides comfort and joy, and the ability to separate oneself from it gives the fasting people the psychological benefit of knowing that they do have some degree of control over what they do and what they do not do.

The Spiritual Level

In order to establish this, the highest and most important level of fasting, the level of God-consciousness, Prophet Muhammad made the renewal of the intention for fasting a requirement before every day of fasting. He was reported to have said:

"Whoever does not intend to fast before Fajr (the dawn) will have no fast." (Abu Dawud)

The daily renewal of intention helps to establish a spiritual foundation of sincerity

essential for the spiritual cleansing effects of fasting to operate. Sincere fasting purifies and atones for sin, as the Prophet said:

"Whoever fasts Ramadan out of sincere faith and seeking his reward from God, his previous sins will be forgiven."

He was also reported to have said, "From one Ramadaan to the next is atonement for the sins between them." Sincere fasting brings one closer to Allah and earns a special reward. The Prophet informed that there is a gate in paradise called Rayyaan reserved for those who fast and he also said:

"When Ramadan comes, the gates of Paradise are open." (Saheeh Al-Bukhari)

Fasting is primarily between the person and God, as no one can be sure that any

person is actually fasting. Because of this intimate aspect of fasting, Allah was quoted by the Prophet as saying:

"Every act of Aadam's descendants is for themselves, except fasting. It is meant for Me alone, and I alone will give the reward for it." (Saheeh Muslim)

When combined with the previous levels of fasting, this level transforms a person from within.

It restores, revives and regenerates the fasting person's spirituality and radically modifies his or her personality and character. These are the precious products of aheightened state of God-consciousness.

On the first day of the following month, after another new moon has been sighted, a special celebration is made, called Id al-Fitr. A quantity of staple food is donated to the poor (Zakat al- Fitr), everyone has bathed and put on their best, preferably new, clothes, and communal prayers are held in the early morning, followed by feasting and visiting relatives and friends.

There are other fast days throughout the year. Muslims are encouraged to fast six

days in Shawwal, the month following Ramadan, Mondays and Thursdays, and the ninth and tenth, or tenth and eleventh of Muharram, the first month of the year. The tenth day, called Ashurah, is also a fast day for the Jews (Yom Kippur), and Allah commanded the Muslims to fast two days to distinguish themselves from the People of the Book.

While fasting per se is encouraged, constant fasting, as well as monasticism, celibacy, and otherwise retreating from the real world, are condemned in Islam. Fasting on the two festival days, Id al-Fitr and Id al-Adha, the feast of the Hajj, is strictly forbidden.

Why Muslims Love the Month of Ramadan?

Islam uses a lunar calendar—that is, each month begins with the sighting of the new moon, therefore because the lunar calendar is about 11 days shorter than the solar calendar, Islamic months "move" each year. This year (2008) the Islamic month of

Ramadan coincides almost exactly with the month of September. For Muslims the coming of Ramadan is a source of joy and celebration; however, we celebrate in a way that may seem strange to people unfamiliar with the tenets of Islam. Ramadan is not a month of parties and socializing, it is a month of worship. To fast the month of Ramadan is one of the pillars of Islam.

Muslims express gratitude and love for the One True God by obeying and worshiping Him. We worship according to His guidance revealed in the Quran and through the authentic traditions of Prophet Muhammad. Ramadan is special. It is a month of fasting, reading and coming to understand Quran and special extra prayers. The mosques come alive at night when Muslims gather to break their fast together and pray. The smooth rich sound of Quran recitation is heard throughout the long nights as Muslims stand shoulder-to-shoulder praying and praising God.

Muslims all over the world love the month of Ramadan and look forward to it with

mounting excitement. In the weeks preceding Ramadan lives are scrutinized, and plans are made for a month of serious worship and supplication. The countdown begins and conversations start with how many weeks it is until the blessed month arrives. Perhaps non-Muslims wonder why we look forward to fasting days and sleepless nights. Ramadan offers the chance of redemption and great rewards. It is a month like no other. A month of spiritual reflection and prayer. Hearts are directed away from worldly activities and towards God.

In the month Ramadan, all physically mature and healthy Muslims are required to fast: to abstain from all food, drink, gum chewing, any kind of tobacco use and any kind of sexual contact between dawn and sunset. Nevertheless, this is only the physical aspect there are also the spiritual characteristics, which include refraining from gossiping, lying, slandering and all traits of bad character. All obscene and impious sights and sounds are avoided as a way of purifying thoughts and actions. Fasting is also a way of experiencing hunger and developing sympathy for the less fortunate and learning thankfulness andappreciation for all of God's bounties.

God said,

"O you who believe! Observing the fast is prescribed for you as it was prescribed for those before you, that you may become pious." (Quran 2:183)

The Prophet Muhammad also reminded us that fasting is not just abstaining from food and drink but there is a further dimension. He said, "He who does not desist from obscene

language and acting obscenely (during the period of fasting), God has no need that he didn't eat or drink."[1]

Ramadan is also the month when Muslims try to establish or re establish a relationship with the Quran. Although this may sound like a strange thing to say, the words of God are a guiding light and a mercy. Nobody reads Quran except that it changes his or her life in some way. The Quran was sent down in this month of Ramadan. The two, Ramadan and Quran are inextricably entwined. Being with the Quran, reading, memorizing, reciting it or pondering its meanings is spiritually uplifting comforting and a source of strength. Recitation in the night is particularly beneficial, the distractions of the day have faded away and closeness of God is palpable in the stillness of the night. Special evening prayers are conducted during which portions of the Qur'an are recited. These prayers are known as Taraweeh. One thirtieth of the Qur'an is read on successive evenings, so that by the end of the month the entire Qur'an has been completed.

One of the last few odd-numbered nights of the month is Laylat ul-Qadr, the "Night of Power" or "Night of Destiny." It is the holiest night of the holiest month; it is believed to be the night on which God first began revealing the Quran to the Prophet Muhammad through the angel Gabriel. This is a time for especially fervent and devoted prayer, and the rewards and blessings associated with such are many. Muslims are told in the Qur'an that praying throughout this one night is better than a thousand months of prayer. No one knows exactly which night it is; it is one of God's mysteries.

Ramadan is also the month of good deeds and charity. Muslims try to give generously and increase their good deeds. Charity can be as simple as a smile; there is no need for lavish displays. Charity given quietly is better for the recipient and one who gives. The Prophet Muhammad was always a generous person, never owning more than just enough to cover his immediate needs. Any extra, he gave generously to those around him, however he was most generous in Ramadan.

You may be beginning to wonder if these are not qualities and virtues a Muslim truly devoted to God, should display in any month, and you would be correct. They most certainly are. However, as human beings we all fall short, commit sins and make mistakes. Sometimes the nature of life causes us to forget our real purpose. Our purpose is to worship God and God in his infinite wisdom and mercy has given us Ramadan. It is a month, which if used wisely, can recharge our spiritual and physical batteries. It is a month full of mercy and forgiveness when God makes it easy for us to overcome our shortcomings, when He rewards us in abundance. He is our Creator, who understands that we are far from perfect. When we walk towards God, he meets us running, when we hold out our hand He reaches for us and bestows his forgiveness on us. Muslims love Ramadan, it is a lifeline. They stand shoulder to shoulder and bow their heads in submission. Ramadan spreads across the world as Muslims begin and break their fast together, one body, one people, and one nation. Ramadan arrives softly and her deeds ascend gently towards God. Far from being a trial of deprivation, the month of Ramadan is a joy and a gift beyond compare. Even before the month is finished Muslims begin to

mourn the passing of this blessed month and try to extend the time by being with the Quran and worshiping God in the best way possible.

To Whom Siwam Is Fard

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hw` †Kvb AcÖvß eq¯‹ evjK ev evwjKv‡`i gv‡S wZbwU Avjvg‡Zi †Kvb GKwU cwijw¶Z nq ZLb Zv‡`i cÖvßeq¯‹ e‡j aiv n‡e| AvjvgZ wZbwU nj:

(1) ¯^cœ‡`vl A_ev Ab¨ †Kvb Kvi‡Y exh©cvZ n‡j|

(2) †hŠbv‡½ †Kk †`Lv w`‡Z ïi“ Ki‡j|

(3) eqm c‡b‡iv eQi c~Y© n‡j|

†Q‡j‡`i gv‡S hLb G wZbwU Avjvg‡Zi †Kvb GKwU cwijw¶Z n‡e ZLb Zv‡`i c~Y©eq¯‹ e‡j aiv n‡e| Aek¨ †g‡q‡`i Rb¨ PZz_© GKwU AvjvgZ i‡q‡Q, Zv nj gvwmK †`Lv †`qv| hw` `k eQi eqmx wK‡kvix‡`iI gvwmK †`Lv †`q Zvn‡j Zv‡`i c~Y©eq¯‹ e‡j ai‡Z n‡e| Ges kwiq‡Zi mKj Av‡`k-wb‡la Zvi Rb¨ Aek¨ cvjbxq e‡j MY¨ n‡e| †Kvb wK‡kvi ev wK‡kvix igRvb gv‡mi w`‡bi †ejv hw` eqm cÖvß nq Z‡e Zv‡K w`‡bi Aewkó Ask cvbvnvi †_‡K weiZ _vK‡Z n‡e| G w`‡bi mIg Zvi KvRv Ki‡Z n‡e bv| wcZv-gvZvi KZ©e¨ nj G wel‡q mZK© _vKv I mš—vb‡K m‡PZb Kiv| mv‡_ mv‡_ cÖvßeq¯‹ nIqvi ci Zvi Dci †h mKj ag©xq `vwqZ¡-KZ©e¨ Av‡Q Zv cvj‡b w`K-wb‡`©kbv †`qv| cvK-cweÎZv AR©‡bi wbqg-bxwZ¸‡jv †m Rv‡b wK bv ev g‡b ivL‡Z †c‡i‡Q wKbv Zvi cÖwZ †Lqvj ivLv|

Z…Zxq: cvMj| cvMj ej‡Z eySvq hvi Ávb-eyw× †jvc †c‡q‡Q| hvi Kvi‡Y fvj-g‡›`i gv‡S cv_©K¨ Ki‡Z cv‡i bv| Gi Rb¨ wmqvg cvjb diR bq| †hgb c~‡e©i nvw`‡m D‡j­L Kiv n‡q‡Q| cvMj hLbB my¯’ n‡q hv‡e ZLbB †m wmqvg cvjb ïi“ K‡i †`‡e| hw` Ggb nq †h w`‡bi wKQy Ask †m my¯’ _v‡K wKQy Ask Amy¯’ Zvn‡j my¯’ nIqv gvÎB †m cvbvnvi †_‡K weiZ _vK‡e| wmqvg c~Y© Ki‡e| cvMjvwg ïi“ n‡jB Zvi wmqvg f½ n‡e bv, hw` bv †m wmqvg f‡½i †Kvb KvR K‡i|

PZz_©: AkxwZci e„× †h fvj-g‡›`i cv_©K¨ Ki‡Z cv‡i bv | G e¨w³ hvi eq‡mi Kvi‡Y fvj-g›` cv_©K¨ Kivi Abyf~wZ P‡j †M‡Q †m wkïi gZB| wkï †hgb kwiq‡Zi wb‡`©kgy³ †Zgwb †mI| Z‡e Abyf~wZ wd‡i Avm‡j †m cvbvnvi †_‡K weiZ _vK‡e| hw` Zvi Ae¯’v Ggb nq †h KL‡bv Abyf~wZ Av‡m Avevi KL‡bv P‡j hvq Z‡e Abyf~wZ _vKvKvjxb mg‡q Zvi Dci mvjvZ, wmqvg diR n‡e|

cÂg: †h e¨w³ wmqvg cvj‡bi mvg_©¨ iv‡L bv| Ggb mvg_©¨nxb A¶g e¨w³ hvi wmqvg cvj‡bi mvg_©¨ wd‡i Avmvi m¤¢vebv †bB| †hgb AZ¨waK e„× A_ev Ggb †ivMx hvi †ivM gyw³i m¤¢vebv †bB—Avj­vni Kv‡Q Avgiv G ai‡bi †ivM-e¨vwa †_‡K AvkÖq PvB| G ai‡bi †jvK‡`i wmqvg cvjb Ri“wi bq| KviY †m G Kv‡Ri mvg_©¨ iv‡L bv|

Avj­vn iveŸyj Avjvwgb e‡jb :—

لَا يُكَلِّفُ اللَّهُ نَفْسًا إِلَّا وُسْعَهَا . (البقرة : 286)

ÔAvj­vn Kv‡iv Dci Ggb †Kvb Kó`vqK `vwqZ¡ Ac©Y K‡ib bv hv Zvi mva¨vZxZ|Õ m~iv Avj-evKviv: 286

wKš‘ Ggb e¨w³i Dci wmqv‡gi wd`qv cÖ`vb IqvwRe| wmqv‡gi wd`qv nj, cÖwZwU w`‡bi cwie‡Z© GKRb wgmwKb (Afvex) †jvK‡K Lv`¨ cÖ`vb Ki‡e|

wKfv‡e wgmwKb‡K Lv`¨ cÖ`vb Ki‡e ?

wgmwKb‡`i `y fv‡e Lv`¨ cÖ`vb Kiv hvq :

(1) Lv`¨ ˆZwi K‡i wmqv‡gi msL¨v Abyhvqx mgmsL¨K wgmwKb‡K Avc¨vqb Kiv‡e| (2) wgmwKb‡`i cÖ‡Z¨K‡K GK gy` cwigvY fvj AvUv †`‡e| GK gy` nj 510 MÖvg| (Z‡e nvbvwd wdKvn Abyhvqx `yB gy` ev GK †KwR wek MÖvg AvUv ev mgcwigvY UvKv †`qv †h‡Z cv‡i|)

lô: gymvwdi| gymvwd‡ii Rb¨ wmqvg cvjb bv Kiv Rv‡qR Av‡Q| mdi‡K †hb wmqvg cvjb bv Kivi †KŠkj wn‡m‡e e¨envi bv Kiv nq| Avj­vn iveŸyj Avjvwgb e‡jb :—

وَمَنْ كَانَ مَرِيضًا أَوْ عَلَى سَفَرٍ فَعِدَّةٌ مِنْ أَيَّامٍ أُخَرَ يُرِيدُ اللَّهُ بِكُمُ الْيُسْرَ وَلَا يُرِيدُ بِكُمُ الْعُسْرَ. (البقرة : 185)

Ô†h †KD Amy¯’ _v‡K ev md‡i _v‡K Ab¨ mgq G msL¨v c~iY Ki‡e| Avj­vn †Zvgv‡`i Rb¨ hv mnR Zv Pvb, hv KóKi Zv Pvb bv|Õ m~iv evKviv : 185

myZivs †h e¨w³ md‡i _v‡K Zvi Rb¨ wmqvg f‡½i AbygwZ Av‡Q Ges mdi †k‡l †m wmqvg Av`vq Ki‡e| Ggwbfv‡e †m hw` mdive¯’vq wmqvg cvjb K‡i Z‡e Zv Av`vq n‡e| Z‡e DËg †KvbwU, mdiKvjxb mg‡q wmqvg cvjb Kiv, bv wmqvg Z¨vM Kiv? †hUv mnR gymvwdi †mUv Ki‡eb| hw` wZwb †`‡Lb mdiKvjxb mg‡q Zvi wmqvg cvjb evwo‡Z _vKvKvjxb mg‡qi gZB g‡b nq Z‡e md‡i Zvi wmqvg cvjb Kiv DËg| Avi hw` †`‡Lb md‡i wmqvg cvjb Ki‡j AwZwi³ Kó nq Z‡e wmqvg Z¨vM Kiv Zvi Rb¨ DËg| eis †ewk Kó n‡j wmqvg cvjb gvKiƒn n‡e| †hgb ivm~‡j Kwig m.-Gi mv‡_ GK`j mvnvwe md‡i _vKvKvjxb mg‡q wmqvg cvjb K‡i Lye Kó mn¨ K‡iwQ‡jb, ivm~jyj­vn m. Zv‡`i j¶¨ K‡i ej‡jb :—

أولئك العصاة، أولئك العصاة.

ÔZvivB‡Zv Aeva¨ ! ZvivB‡Zv Aeva¨ !!Õ eY©bvq : gymwjg

md‡i †KD wmqvg cvjb ïi“ Kij c‡i †`Lv †Mj wmqvg Ae¨vnZ ivL‡Z Zvi Kó n‡”Q ZLb †m wmqvg f½ K‡i †dj‡e| GLb K_v nj GK e¨w³ mvov RxebB md‡i _v‡Kb Ges mdive¯’vq wmqvg cvjb Zvi Rb¨ KóKi †m Kxfv‡e wmqvg cvjb Ki‡eb ? wZwb kxZKv‡j †QvU w`b¸‡jv‡Z wmqvg cvjb Ki‡Z cv‡ib|

mßg: †h †ivMx my¯’ nIqvi Avkv iv‡L| †h †ivMvµvš— e¨w³i my¯’ nIqvi m¤¢vebv Av‡Q Zvi Ae¯’v wZbwUi †h †Kvb GKwU n‡q _v‡K:

GK: Ggb †ivMx hvi c‡¶ wmqvg cvjb Kómva¨ bq Ges wmqvg Zvi †Kvb ¶wZ K‡i bv| Ggb e¨w³i wmqvg cvjb Acwinvh©|

`yB: Ggb †ivMx wmqvg cvjb hvi Rb¨ KóKi| Ggb e¨w³i wmqvg cvjb we‡aq bq-gvKiƒn| wmqvg cvjb Ki‡j Av`vq n‡q hv‡e Z‡e gvKiƒn n‡e| Bmjvwg kwiq‡Zi D‡Ïk¨ gvbyl‡K Kó †`qv bq eis kwiq‡Zi D‡Ïk¨ nj gvby‡li mgm¨v‡K nvjKv Kiv|

wZb: Ggb †ivMx †h wmqvg cvjb Ki‡j †ivM †e‡o hv‡e| G Ae¯’vq Zvi wmqvg Z¨vM KivB nj IqvwRe ev Acwinvh©|

Aóg: †h bvixi gvwmK Pj‡Q| FZzKvjxb mg‡q bvixi Rb¨ mIg cvjb Rv‡qR bq eis wb‡la| hw` mIg cvjb Kiv Ae¯’vq gvwmK †`Lv †`q Zvn‡j Zvi mIg †f‡O hv‡e hw` m~h©v‡¯—i GK gyn‚Z© c~‡e©I †`Lv hvq Ges G mI‡gi KvRv Av`vq Ki‡Z n‡e| gvwmK Ae¯’vq igRv‡bi w`‡bi †ejv †Kvb gwnjvi gvwmK eÜ n‡q †Mj Zvn‡j Zv‡K H w`‡bi evwK mgqUv LvIqv-`vIqv †_‡K weiZ _vK‡Z n‡e c‡i GUvI KvRv Ki‡Z n‡e| hw` mye‡n mvw`‡Ki GK gyn‚Z© c~‡e© gvwmK eÜ n‡q hvq Zvn‡j H w`‡bi mIg cvjb Acwinvh©| Ggb fvev wVK bq †h, †Mvmj Kiv nqwb ZvB mIg cvjb †_‡K weiZ _vK‡Z n‡e| †ivRvi wbqZ K‡i wb‡e| †Mvmj c‡i Ki‡j mgm¨v †bB| wmqvg Av`v‡qi †¶‡Î m`¨ cÖm~wZ bvixi weavb FZzeZx bvixi Abyiƒc| FZzeZx I m`¨ cÖm~wZ bvixiv my¯’ n‡q wmqv‡gi KvRv Av`vq Ki‡e| Z‡e Zv‡`i mvjv‡Zi KvRv Av`vq Ki‡Z n‡e bv| Av‡qkv iv.-†K cÖkœ Kiv n‡qwQj †h, FZzeZx bvix mvjv‡Zi KvRv Av`vq Ki‡e bv, wKš‘ Zv‡`i wmqv‡gi KvRv Av`vq Ki‡Z n‡e †Kb ? wZwb Dˇi ej‡jb, Avgv‡`i G Ae¯’vq ïay wmqv‡gi KvRv Av`vq Ki‡Z ivm~jyj­vn m. wb‡`©k w`‡q‡Qb, mvjv‡Zi KvRv Av`v‡qi wb‡`©k †`bwb| eY©bvq : †evLvwi I gymwjg

GUv Avj­vn iveŸyj Avjvwg‡bi GK weivU AbyMÖn †h wZwb gwnjv‡`i nv‡qR I wbdvm PjvKvjxb mg‡qi mvjvZ gvd K‡i w`‡q‡Qb|

beg: Mf©eZx I `y» `vbKvix bvix| hw` Mf©eZx ev `y» `vbKvix bvix wmqv‡gi Kvi‡Y Zvi wb‡Ri ev mš—v‡bi ¶wZi Avk¼v K‡i Z‡e †m wmqvg f½ Ki‡Z cvi‡e| c‡i wbivc` mg‡q †m wmqv‡gi KvRv Av`vq K‡i wb‡e| ivm~jyj­vn m. e‡j‡Qb :—

إن الله تبارك وتعالى وضع عن المسافر شطر الصلاة، وعن الحامل والمرضع الصوم أو الصيام (رواه الترمذي)

ÔAvj­vn iveŸyj Avjvwgb gymvwd‡ii A‡a©K mvjvZ Kwg‡q w`‡q‡Qb Ges Mf©eZx I `y» `vbKix bvixi wmqvg bv †i‡L c‡i Av`vq Kivi AeKvk w`‡q‡Qb|Õ eY©bvq : wZiwgwR

`kg: †h Ab¨‡K euvPv‡Z †h‡q wmqvg †f‡O †dj‡Z eva¨ nq| †hgb †Kvb wec`MÖ¯— e¨w³ ; cvwb‡Z c‡o hvIqv gvbyl‡K A_ev Av¸‡b wbcwZZ e¨w³‡K wKsev evwoNi a‡m Zvi gv‡S AvU‡K cov gvbyl‡K D×vi Ki‡Z †h‡q wmqvg f½ Kij| G‡Z Amyweav †bB| hw` Ggb nq †h wmqvg f½ Kiv e¨ZxZ G mKj gvbyl‡K D×vi Kiv m¤¢e n‡”Q bv Zvn‡j wmqvg f½ K‡i D×vi Kv‡R wb‡qvwRZ nIqv Acwinvh© n‡q co‡e| †Kbbv Rxe‡bi cÖwZ ûgwK m„wó n‡q‡Q Ggb wec`MÖ¯— gvbyl‡K D×vi Kiv diR| Ggwbfv‡e †h Bmjvg I gymwjg‡`i kΓ‡`i wei“‡× Avj­vni c‡_ wRnv‡` wb‡qvwRZ †m wmqvg f½ K‡i kw³ AR©b Ki‡Z cvi‡e| G `k cÖKvi gvbyl hv‡`i Rb¨ wmqvg f½ Kivi AbygwZ †`qv nj Zviv †hb cÖKv‡k¨ cvbvnvi bv K‡i †m w`‡K †Lqvj ivLv DwPZ| KviY G‡Z A‡bK ARvbv †jvKRb Lvivc aviYv †cvlY Ki‡e hv e¨w³ I mgv‡Ri Rb¨ ¶wZi KviY n‡q `uvov‡Z cv‡i|

Nafal Siwam

bdj wmqvg

msKj‡b : Avãyj­vn knx` Avãyi ingvb 

igRv‡bi †ivRv diR †ivRv| igRvb e¨ZxZ Ab¨ Av‡iv †ivRv  Av‡Q †h¸‡jv  mybœZ| Z‡e  ivm~jyj­vn ivm~jyj­vn mvj­vj­vû AvjvBwn Iqvmvj­vg igRvb e¨ZxZ Ab¨ mgq  gvm e¨vcx †ivRv  cvjb K‡ibwb| nvw`‡m G‡m‡Q— Av‡qkv iv. e‡jb,  ivm~jyj­vn ivm~jyj­vn mvj­vj­vû AvjvBwn Iqvmvj­vg Ggbfv‡e bdj †ivRv cvjb Ki‡Zb †h Avgiv a‡i wbZvg wZwb Avi weiwZ †`‡eb bv| Avevi Ggbfv‡e †ivRv cwiZ¨vM Ki‡Zb  †h Avgiv g‡b KiZvg wZwb Avi †ivRv  cvjb Ki‡eb bv| igRvb e¨ZxZ Ab¨ †Kvb gv‡m Zv‡K c~Y© gvm †ivRv  cvjb Ki‡Z †`wLwb| Avi kvevb gvm e¨ZxZ Ab¨ gv‡m AwaK cwigv‡Y bdj †ivRv  cvjb Ki‡Z †`wLwb| ( †evLvwi)

G nvw`m Øviv eySv hvq  †h ivm~jyj­vn ivm~jyj­vn mvj­vj­vû AvjvBwn Iqvmvj­vg AwaK cwigv‡Y bdj †ivRv  cvjb Ki‡Zb| wZwb wK wK ai‡bi bdj †ivRv cvjb Ki‡Zb Zv wb‡gœ Av‡jvPbv Kiv nj :

kvIqvj gv‡mi †ivRv

عن أبي أيوب الأنصاري رضى الله عنه أن رسول الله صلى الله عليه وسلم قال : من صام رمضان ثم أتبعه ستا من شوال كان كصيام الدهر ( رواه مسلم)

Avey AvBqye Avbmvix iv. †_‡K ewY©Z,  ivm~jyj­vn ivm~jyj­vn mvj­vj­vû AvjvBwn Iqvmvj­vg e‡j‡Qb,  Ô†h e¨w³ igRvb gv‡m †ivRv cvjb Kij AZtci kvIqvj gv‡m QqwU †ivRv Av`vq Kij †m †hb mvov eQi †ivRv cvjb Kij|Õ  (gymwjg)

Djvgv‡q †Kivg mvov eQi †ivRv cvj‡bi mIqv‡ei e¨vL¨v Gfv‡e w`‡q‡Qb †h, cÖ‡Z¨K †bK Avg‡ji mIqve `k¸Y †`qv nq, †m wn‡m‡e igRv‡bi GK gvm †ivRv cvj‡b `k gvm †ivRv cvj‡bi mIqve cvIqv hvq| Avi kvIqv‡ji Qq †ivRv cvj‡b `yÕ gvm †ivRv cvj‡bi mIqv †g‡j| Gfv‡e cy‡iv eQi †ivRv  cvj‡bi mIqve cvIqv †h‡Z cv‡i kvIqv‡ji QqwU †ivR cvj‡bi gva¨‡g| hw` Kv‡iv `vwq‡Z¡ igRv‡bi KvRv †ivRv †_‡K _v‡K Z‡e Zv‡K cÖ_‡g KvRv †ivRv Av`vq K‡i wb‡Z n‡e, Zvici kvIqv‡ji Qq †ivRv cvjb Ki‡e| kvIqv‡ji Qq  †ivRv  GKvav‡i Av`vq Kiv hvq, Avevi weiwZ w`‡qI Av`vq Kiv m¤¢e| Z‡e kvIqvj gvm P‡j hvIqvi ci G Qq †ivRv KvRv wn‡m‡e cvj‡bi weavb †bB|

 Avivdv w`e‡mi †ivRv

ivm~jyj­vn ivm~jyj­vn mvj­vj­vû AvjvBwn Iqvmvj­vg †K Avivdv w`e‡mi (wRjnR gv‡mi beg Zvwi‡L) †ivRv m¤ú‡K© cÖkœ Kiv n‡j wZwb e‡jb :

صيام يوم عرفة أحتسب على الله أن يكفر السنة التي قبله والسنة التي بعده (مسلم)

ÔAvivdv w`e‡mi †ivRv  m¤ú‡K© Avj­vni Kv‡Q Avkv Kwi †h, Zv weMZ  GK eQi I AvMZ GK eQ‡ii cv‡ci Kvddviv  n‡e|Õ (gymwjg)

Z‡e hviv nR cvjb A¯’vq _vK‡i  Zviv G w`b †ivRv ivL‡e bv|

gniig gv‡mi †ivRv

قال رسول الله صلى الله عليه وسلم أفضل الصيام بعد رمضان شهر الله المحرم، وأفضل الصلاة بعد الفريضة صلاة الليل   ( رواه مسلم)

ÔigRvb gv‡mi ci m‡e©vËg †ivRv nj Avj­vni gvm gynvii‡gi †ivRv| Avi diR bvgv‡Ri  ci m‡e©vËg bvgvR  nj iv‡Zi bvgvR|Õ (gymwjg)

 kvevb gv‡mi †ivRv

nvw`‡m G‡m‡Q—

عن عائشة رضى الله عنها قالت : . . ما رأيت رسول الله صلى الله عليه وسلم استكمل صيام شهر إلا رمضان، وما رأيته أكثر صياما منه في شعبان. (رواه البخاري )

      Av‡qkv iv. †_‡K ewY©Z wZwb e‡j‡b : Avwg ivm~jyj­vn mvj­vj­vû AvjvBwn Iqvmvj­vg †K kvevb gvm e¨ZxZ Ab¨ gv‡m AwaK cwigv‡Y bdj wmqvg cvjb Ki‡Z †`wLwb| (†evLvwi)

wZwb kvevb gv‡m AwaK cwigv‡Y bdj †ivRv cvjb Ki‡Zb| Gi KviY m¤ú‡K© Dmvgv web hv‡q` iv. e‡jb, Avwg ejjvg †n Avj­vni ivm~j ! bdj †ivRvi  e¨vcv‡i Avwg †Zv kvevb gvm e¨ZxZ Ab¨ †Kvb gv‡m Avcbv‡K GZ †ewk †ivRv cvjb Ki‡Z †`wL bv| wZwb ej‡jb: ÔkvevbÕ iRe I igRv‡bi ga¨eZ©x Ggb GKwU gvm hv‡Z gvbyl †ivRv  m¤ú‡K© D`vmxb _v‡K|

cÖwZ gv‡m wZb w`b †ivRv ivLv

nvw`‡m G‡m‡Q—

عن أبي هريرة رضى الله عنه قال : أوصاني خليلي صلى الله عليه وسلم بثلاث : صيام ثلاثة أيام من كل شهر، وركعتي الضحى، وأن أوتر قبل أن أنام ( رواه البخاري)

Avey ûivqiv iv. †_‡K ewY©Z, wZwb ivm~jyj­vn mvj­vj­vû AvjvBwn Iqvmvj­vg m¤ú‡K© e‡jb, Avgvi eÜz Avgv‡K wZbwU wel‡qi Dc‡`k w`‡q‡Qb : cÖ‡Z¨K gv‡m wZb w`b †ivRv ivLv, wØ-cÖn‡ii c~‡e© `yÕivKvZ bvgvR Av`vq Kiv I wb`ªvi c~‡e© wewZ‡ii bvgvR Av`vq Kiv| (†evLvwi)

G wZbwU †ivRv  Av`vq Ki‡j c~Y© eQi bdj †ivRv Av`v‡qi mIqve jv‡fi K_v G‡m‡Q| GKwU †bK Avg‡ji mIqve Kgc‡¶ `k¸Y †`qv nq| wZb w`‡bi †ivRvi  mIqve `k¸Y Ki‡j wÎk w`b nq| †hgb Avey KvZv`v iv. n‡Z ewY©Z GK nvw`‡m G‡m‡Q—

صوم ثلاثة أيام من كل شهر ورمضان إلى رمضان صوم الدهر  ( رواه مسلم)

cÖ‡Z¨K gv‡m wZbwU †ivRv  I GK igRv‡bi ci cieZx©  igRv‡b †ivRv  cvjb c~Y© eQi †ivRv cvj‡bi mgvb| ( gymwjg)

gv‡mi †h wZb w`b †ivRv ivLv n‡e  †m wZb w`b‡K nvw`‡mi cwifvlvq ejv nq ÔAvBqvgyj weRÕ| G wZb w`b nj Pv›`ª gv‡mi †Z‡iv, †PŠÏ I c‡b‡iv ZvwiL| weR k‡ãi A_© Av‡jvwKZ| G wZb w`‡bi ivZ¸‡jv ïi“ †_‡K †kl ch©š— Puv‡`i Av‡jv‡Z Av‡jvwKZ _v‡K| Avj­vni ivm~j mvj­vj­vû AvjvBwn Iqvmvj­vg G †ivRv  ¸i“Z¡mnKv‡i Av`vq Ki‡Zb| nvw`‡m G‡m‡Q—

عن ابن عباس رضى الله عنهما قال : كان رسول الله صلى الله عليه وسلم لا يفطر أيام البيض في سفر ولا في حضر (رواه النسائي)

Be‡b AveŸvm iv. †_‡K ewY©Z wZwb e‡jb : ivm~jyj­vn ivm~jyj­vn mvj­vj­vû AvjvBwn Iqvmvj­vg gymvwdi I gywKg †Kvb  Ae¯’v‡ZB  G †ivRv  Z¨vM Ki‡Zb bv| ( bvmvwq)

†mvgevi I e„n¯úwZev‡ii †ivRv

mßv‡n `yÕw`b †mvgevi I e„n¯úwZevi †ivRv  cvjb mybœZ| nvw`‡m G‡m‡Q—

عن أبي قتادة رضى الله عنه أن رسول الله صلى الله عليه وسلم سئل عن صوم يوم الاثنين، فقال : ذلك يوم ولدت فيه ويوم بعثت فيه أو أنزل علي فيه ( رواه مسلم)

Avey KvZv`v iv. †_‡K ewY©Z,  ivm~jyj­vn m ivm~jyj­vn mvj­vj­vû AvjvBwn Iqvmvj­vg †K †mvgev‡i wmqvg cvjb m¤ú‡K© wRÁvmv Kiv nj| wZwb ej‡jb G w`‡b Avgvi Rb¥ n‡q‡Q Ges G w`‡b Avgv‡K beyIqvZ †`qv n‡q‡Q ev Avgvi Dci †KviAvb bvwRj ïi“ n‡q‡Q| ( gymwjg)

nvw`‡m G‡m‡Q :—

عن أبي هريرة رضى الله عنه عن رسول الله صلى الله عليه وسلم قال: تعرض الأعمال يوم الاثنين والخميس، فأحب أن يعرض عملي وأنا صائم  (رواه الترمذي رواه مسلم بغير ذكر الصوم)

Avey ûivqiv iv. †_‡K ewY©Z,  ivm~jyj­vn mvj­vj­vû AvjvBwn Iqvmvj­vg e‡j‡Qb , Ô†mvgevi I e„n¯úwZevi ev›`vi Avgj Avj­vni `iev‡i †ck Kiv nq| Kv‡RB Avwg cQ›` Kwi hLb Avgvi Avgj †ck Kiv n‡e ZLb Avwg †ivRv Ae¯’vq _vKe|Õ (gymwjg I wZiwgwR)

    GKw`b ci ci †ivRv cvjb

ivm~jyj­vn ivm~jyj­vn mvj­vj­vû AvjvBwn Iqvmvj­vg e‡jb—

أحب الصيام إلى الله صيام داود، وكان يصوم يوما ويفطر يوما. (رواه مسلم)

ÔAvj­vni Kv‡Q (bdj †ivRvi g‡a¨) me‡P‡q wcÖq †ivRv  nj `vD` Av.-Gi †ivRv | wZwb GKw`b †ivRv ivL‡Zb I  GKw`b f½  Ki‡Zb|Õ ( gymwjg)

Avïivi †ivRv

nvw`‡m G‡m‡Q—

عن أبي قتادة رضى الله عنه أن رسول الله صلى الله عليه وسلم سئل عن صيام يوم عاشوراء، فقال يكفر السنة الماضية ( رواه مسلم والترمذي)

Avey KvZv`v iv. †_‡K ewY©Z, ivm~jyj­vn mvj­vj­vû AvjvBwn Iqv mvj­vg-†K Avïivi †ivRv m¤ú‡K© cÖkœ Kiv nj, wZwb ej‡jb : ÔZv weMZ GK eQ‡ii ¸bv‡ni Kvddviv|Õ ( gymwjg, wZiwgwR)

Ab¨ eY©bvq G‡m‡Q—

عن أبي قتادة رضى الله عنه أن رسول الله صلى الله عليه وسلم قال : . . . . . صيام يوم عاشوراء احتسب على الله أن يكفر السنة التي قبله ( رواه مسلم)

ÔAvey KvZv`v iv. †_‡K ewY©Z, ivm~jyj­vn mvj­vj­vû AvjvBwn Iqv mvj­vg  e‡j‡Qb : ...Avïiv w`‡bi †ivRv‡K Avj­vn ZvAvjv weMZ GK eQ‡ii ¸bv‡ni Kvddviv wn‡m‡e MÖnY Ki‡eb e‡j Avkv|Õ (gymwjg)

nvw`‡m Av‡iv G‡m‡Q—

عن ابن عباس رضى الله عنهما أنه قال: حين صام رسول الله صلى الله عليه وسلم يوم عاشوراء وأمر بصيامه، قالوا إنه يوم تعظمه اليهود والنصارى. فقال رسول الله صلى الله عليه وسلم ( فإذا كان العام المقبل إن شاء الله صمنا اليوم التاسع) قال : فلم يأت العام المقبل حتى توفى رسول الله صلى الله عليه وسلم  ( رواه مسلم)

Be‡b AveŸvm iv. e‡jb, hLb ivm~jyj­vn mvj­vj­vû AvjvBwn Iqvmvj­vg  Avïivi †ivRv  cvjb Ki‡jb I Ab¨‡K cvjb Kivi wb‡`©k w`‡jb ZLb mvnvevMY  ej‡jb : ÔGUv †Zv Ggb GK w`em hv‡K Bûw` I wLª÷vbiv m¤§vb K‡i _v‡K|Õ ZLb ivm~jyj­vn mvj­vj­vû AvjvBwn Iqvmvj­vg  ej‡jb : ÔAvMvgx eQi G‡j Avgiv BbkvAvj­vn beg Zvwi‡L †ivRv  cvjb Kie|Õ Be‡b AveŸvm iv. e‡jb : ÔcieZ©x eQi Avmvi c~‡e©B ivm~‡j Kwig mvj­vj­vû AvjvBwn Iqvmvj­vg  B‡š—Kvj Ki‡jb|Õ (gymwjg)

nvw`‡m G‡m‡Q—

عن ابن عباس رضى الله عنهما قال: قال رسول الله صلى الله عليه وسلم : صوموا يوم عاشوراء وخالفوا فيه اليهود، وصوموا قبله يوما أو بعده يوما  )رواه أحمد(

Be‡b AveŸvm iv. †_‡K ewY©Z, wZwb e‡jb, ivm~jyj­vn mvj­vj­vû AvjvBwn Iqvmvj­vg  e‡j‡Qb : Ô†Zvgiv Avïiv w`e‡m †ivRv  cvjb  K‡iv I G †¶‡Î Bûw`‡`i we‡ivwaZv  K‡iv| †Zvgiv Avïivi GKw`b c~‡e© A_ev GKw`b c‡i †ivRv  cvjb Ki‡e| (Avng`)

Avïivi †ivRv cvj‡bi c×wZ

(K) gniig gv‡mi beg I `kg Zvwi‡L †ivRv ivLv| G c×wZ AwZ DËg| KviY ivm~‡j Kwig mvj­vj­vû AvjvBwn Iqvmvj­vg Gfv‡eB Avïivi †ivRv cvj‡bi msKí K‡iwQ‡jb| BwZc~‡e© Av‡jvwPZ Be‡b AveŸvm iv.-Gi nvw`m Gi cÖgvY|

(L) gniig gv‡mi `kg I GKv`k w`e‡m †ivRv ivLv| G c×wZI nvw`m Øviv mgw_©Z| hw` †KD beg Zvwi‡L †Kvb Kvi‡Y †ivRv ivL‡Z  bv cv‡i Zv n‡j †m  G c×wZ‡Z †ivRv ivL‡e|

(M) ïay gniig gv‡mi `kg Zvwi‡L †ivRv ivLv| G c×wZ gvKiƒn| KviY GUv Bûw`‡`i Avg‡ji mv‡_ mv`„k¨c~Y© | (BK‡ZRvD wmivwZj gy¯—vKxg: Bgvg ZvBwgqv) I (iÏyj gynZvi : Be‡b Av‡e`xb)

wbwl× wmqvg :

 †ivRv ivLvi wbwl× w`b¸‡jv nj

GK. C`yj wdZ‡ii w`b|

 `yB . C`yj AvRnvi w`b (wRjnR gv‡mi `k ZvwiL)

wZb. wRjnR gv‡mi GMv‡iv ZvwiL|

Pvi. wRjnR gv‡mi evi ZvwiL|

cuvP. wRjnR gv‡mi †Z‡iv ZvwiL|