Fasting makes it easier to perform acts of worship, this is evident from seeing fasting people compete and rush to perform good deeds. When not fasting, maybe they would have been lazy or found the worship difficult for them.
Shaykh Fawzān’s Ithāf Ahlul Ēmān bi Durūs Shahr Ramadhān Pg. 157
Shaykh Shaykh Uthaymīn (rahimahullāh) explained and extracted multiple benefits from verse 132 of Surah Ta-Ha:
Benefits extracted from this verse are:
Al-ilmām bi b’ad Āyāt al-Ahkhām Tafsīran wa Istimbātan Pgs. 54-55
Q: Which of the two is best, that a person memorises (the whole or significant portion of the) Quran whilst not contemplating on it, or he memorises a little whilst contemplating and pondering on its meanings?
A: Memorising and contemplating (together) is best, the one who memorises and recites, even if only by looking and contemplating this is knowledge.And if it is easy for him to memorise it completely, this is good upon good, however giving importance to contemplating on the Quran, even if he had to look and recite from the Mushaf, is better than merely memorising without contemplation.
Shaykh ibn Bāz’s Sharh Kitāb at-Tawhīd min Sahīh al-Bukhāri pg 411
Shaykh b. Bāz (rahimahullāh) said,
In general, memorisation is from knowledge and fahm is greater and the head and foundation of knowledge is the Qurān.
Therefore whoever desires knowledge then let him contemplate on the Qurān and give importance to the Qurān, in terms of memorisation, contemplation, revision and action upon it.
And the knowledge of the companions, most of it was from the Qurān, some of them did not memorise except a few ahādīth; however Allāh benefited them by their knowledge and their concern with the Book of Allāh (Azza wa Jal).
Shaykh ibn Bāz’s Sharh Kitāb at-Tawhīd min Sahīh al-Bukhāri pg 410-411
يَا أَيُّهَا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ الصِّيَامُ كَمَا كُتِبَ عَلَى الَّذِينَ مِن قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ
O you who believe! Observing As-Ṣaum (the fasting) is prescribed for you as it was prescribed for those before you, that you may become Al-Muttaqūn (the pious – see V. 2:2).
أَيَّامًا مَّعْدُودَاتٍ فَمَن كَانَ مِنكُم مَّرِيضًا أَوْ عَلَىٰ سَفَرٍ فَعِدَّةٌ مِّنْ أَيَّامٍ أُخَرَ وَعَلَى الَّذِينَ يُطِيقُونَهُ فِدْيَةٌ طَعَامُ مِسْكِينٍ فَمَن تَطَوَّعَ خَيْرًا فَهُوَ خَيْرٌ لَّهُ وَأَن تَصُومُوا خَيْرٌ لَّكُمْ إِن كُنتُمْ تَعْلَمُونَ
[Observing Ṣaum (fasts)] 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, (e.g. an old man, etc.), they have (a choice either to fast or) to feed a Miskīn (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.
شَهْرُ رَمَضَانَ الَّذِي أُنزِلَ فِيهِ الْقُرْآنُ هُدًى لِّلنَّاسِ وَبَيِّنَاتٍ مِّنَ الْهُدَىٰ وَالْفُرْقَانِ فَمَن شَهِدَ مِنكُمُ الشَّهْرَ فَلْيَصُمْهُ وَمَن كَانَ مَرِيضًا أَوْ عَلَىٰ سَفَرٍ فَعِدَّةٌ مِّنْ أَيَّامٍ أُخَرَ يُرِيدُ اللَّهُ بِكُمُ الْيُسْرَ وَلَا يُرِيدُ بِكُمُ الْعُسْرَ وَلِتُكْمِلُوا الْعِدَّةَ وَلِتُكَبِّرُوا اللَّهَ عَلَىٰ مَا هَدَاكُمْ وَلَعَلَّكُمْ تَشْكُرُونَ
The month of Ramaḍān in which was revealed the Qurān, 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 i.e. is present at his home), he must observe Ṣaum (fasts) that month, and whoever is ill or on a journey, the same number [of days which one did not observe Ṣaum (fasts) must be made up] from other days. Allāh 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 Allāh [i.e. to say Takbir (Allāhu-Akbar; Allāh is the Most Great) on seeing the crescent of the months of Ramaḍān and Shawwāl] for having guided you so that you may be grateful to Him.
وَإِذَا سَأَلَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيبٌ أُجِيبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِ فَلْيَسْتَجِيبُوا لِي وَلْيُؤْمِنُوا بِي لَعَلَّهُمْ يَرْشُدُونَ
And when My slaves ask you (O Muḥammad ṣallallāhu alaihi wa salam) concerning Me, then (answer them), I am indeed near (to them by My Knowledge). I respond to the invocations of the supplicant when he calls on Me (without any mediator or intercessor). So let them obey Me and believe in Me, so that they may be led aright.
Shaykh Muḥammad Ibn Ṣālih al-‘Uthaymīn(raḥimahullāh) extrapolates 22 benefits from the 4 āyāt of Al-Baqarah:183-186:
Al-ilmām bi b’ad Āyāt al-Ahkhām Tafsīran wa Istimbātan Pgs. 256-257
Patience is categorised into five: Wājib (Obligatory), Mandūb (Recommended), Maḥḍhūr (Prohibited), Makrūh (Disliked) and Mubāḥ (permissible).
As for the Mubāḥ Ṣabr [i.e. the patience which is permissible to act upon, but one is not blameworthy for abandoning it], it is the patience that is besides those [four types], so one can either choose to act upon it or abandon it or persevere.
‘Iddatu as-Ṣābirīn pgs. 36-38 Dār al-Fīḥā
The author (Imām an-Nawawi (rahimahullāh)) completed his book (Riyādh as-Sālihīn) – this tremendously beneficial book which Muslims in all corners of the world benefit from (the layperson and the students of knowledge) – with istigfār.
Al-istigfār: means to seek forgiveness, and there is not a single person except that he errs, as the Prophet (sallallāhu alaihi wa salam) said,
“All of mankind err, and the best of those who err are those who repent.” (1)
And mistakes which occur from mankind, are either by way of shortcomings in the performance of an obligation or by the committing of a prohibition.
Mankind is not free from falling into these errors, however the cure of sins and shortcomings is al-istigfār (Alhamdulilāh).
And in an athar, it’s narrated that Shaytān said,
“I have destroyed the people with sins, and I have been destroyed by La Ilāha illa Allāh”
Seeking forgiveness is a means of (gaining) forgiveness, due to this, Allāh commanded with istigfār in many verses of the Qurān.
So Allāh (The Most High) commanded his prophet (sallallāhu alaihi wa salam) to know that there is no deity truly deserving of worship except Allah alone. And he commanded him with seeking forgiveness,
And this was the prophet, he who Allāh has forgiven all of his actions, yet he was still commanded to seek forgiveness.
Likewise, in many verses Allāh has praised those who seek his forgiveness;
They are those who seek Allah’s forgiveness in the last part of the night.
The scholars said, that they are those who establish tahajjud and stand the night in prayer, worshipping Allāh, and regard themselves to be deficient, so they ask for Allāh’s forgiveness.
This is alongside the fact that they are from those who pray tahajjud and stand the night in prayer, and they seek forgiveness fearing their shortcomings, hence it is a must for people to be plentiful in seeking Allāh’s Forgiveness (The Mighty and Majestic).
Sharh Riyādh as-Sālihīn Vol.6 Pgs. 711-713
(1) Tirmidhi 2423
Shaykh Sālih al-Fawzān said,
Allāh has specified Ramadhān for the performance of a pillar (fasting) from the pillars of Islām. This is sufficient to show us the nobility and virtue of this month.
This is a tremendous virtue, this time was designated for the revelation of the greatest book (the Qur’ān) from the books of Allāh.
A benefit taken from this is that the recitation of the Qur’ān during this month has a greater virtue than any other month. Even though it is desirable for the Muslim to be plentiful in recitation of the Qur’ān in every month, however in this month, the month which the Qur’ān was revealed in, the month wherein Jibreel (alayhis salām) would come and review the Qur’ān with the Prophet (sallallāhu alaihi wa salam), this month has tremendous virtue in reciting the Qur’ān.
All year round the reward for one letter is ten rewards, however during Ramadhān this is multiplied.
This month has within it, a night which is better than a thousand months. So whosoever prays and worships Allāh upon this night, seeking his reward, then he will be rewarded with the equivalent of 1000 months. And if we calculated this in years it is more than 80 years, all of that time being as if a person was in the worship and obedience of Allāh.
From the virtues and excellent qualities of this month, is that righteous deeds are multiplied in reward many times over, more than in any other month, this is due to the nobility of this month.
Allāh specified this month with the establishment of the Tarāwīh prayer -which is prayed in congregation in the masājid – and this does not take place in any other month. This shows us Ramadhān’s virtue and great status with Allāh.
During Ramadhān the gates to Jannah are opened to accept righteous actions and their performers, whilst the gates of the fire are closed and disobedience and sinning becomes less during this month.
Allāh restrains the devils from the believers during this month, therefore, they do not cause corruption to their worship, because of this you will find the people striving upon acts of worship, even those who are normally lazy and negligent throughout the rest of the year. You will see them striving upon acts of worship during Ramadhān, this is something clear (and well known).
This is because the devils are shackled away from the people of ēmān. As for the disbelievers and hypocrites, then indeed the shayātīn have authority over them in Ramadhān and other than it.
We ask Allāh (Mighty and Majestic) to bless us all, with the good and blessings of Ramadhān, and to make us all from those who take benefit from its virtues and rewards, and we ask that we are not prevented from its virtues and rewards, nor are we prevented from performing righteous actions in this month or other then it.
Abridged and Paraphrased from Shaykh Fawzāns Majālis Shahr Ramadhān al-Mubārak pgs 8-11
It is reported that Mālik ibn Dīnār (rahimahullāh) said,
If a man seeks knowledge to act upon it, his knowledge will make him happy. And if he seeks knowledge, for other than acting upon it, his knowledge increases him in haughtiness.
Rawdatul ‘Uqalā – Dār al-Mirāth Pg. 78
It is reported that Ash-Sha’bī said:
“Oh students of knowledge, do not seek knowledge whilst being insolent, inconsistent and haphazard; seek it in a calm, dignified and deliberate manner.”
Rawdatul ‘Uqalā – Dār al-Mirāth Pg. 75