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
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
{ لَعَلَّكُمْ تَتَّقُونَ }
That you may become al-Muttaqūn [the pious and righteous persons who fear Allah much (abstain from all kinds of sins and evil deeds which He has forbidden) and love Allah much (perform all kinds of good deeds which He has ordained)]. Al-Baqarah: 183
Verily, fasting is from the greatest causes (of attaining) taqwa, because (fasting has within it) obeying the commands of Allah and staying away from his prohibitions.
Taysīr al-Karīm ar-Rahmān fī Tafsīr Kalām al-Mannān (Dār ibn al-Jawzī) pg. 84
Oppression is from the most disgusting, despicable of major sins, it’s evil consequences Allāh (The Glorified) has informed us of in His Tremendous Book:
وَمَن يَظْلِم مِّنكُمْ نُذِقْهُ عَذَابًا كَبِيرًا
And whoever among you does wrong, We shall make him taste a great torment. (Al-Furqān: 19)
And Allāh says:
وَالظَّالِمُونَ مَا لَهُم مِّن وَلِيٍّ وَلَا نَصِيرٍ
And the Dhālimun (polytheists and wrong-doers, etc.) will have neither a Wali (protector) nor a helper. (Ash-Shūra: 8)
Hence, oppression is a great evil and it has evil consequences, the Messenger (sallāhu alayhi wa salam) said:
“Fear oppression for indeed oppression is darkness on the day of resurrection.” (Muslim)
Furthermore, Allāh has said in a Hadīth Qudsī (which is narrated by the Prophet (sallāhu alayhi wa salam)):
“Oh my servant! Indeed I have forbidden oppression upon myself and between you, so do not oppress.” (Muslim)
Therefore, it is obligatory to be cautious of perpetrating oppression to any of the people, whether it be your family, your wife, your brothers, your children, your mother, your father, your neighbours and other than them.
Likewise, do not oppress your employees, give them their wages in full, every month (for e.g.) give him or her their wages.
Give everyone who has a right upon you; your children, your wife and other than them; their rights.
The intent in being cautious regarding oppression of the people is because indeed Allāh has made sacred the blood, honour and wealth of the Muslims.
So, the Muslim takes himself to account and fears his Lord, so do not oppress anyone, not their honour or their wealth, regardless of whether they are close to you or not.
Paraphrased from Shaykh ‘Abdul Azīz ibn Bāz:
https://www.binbaz.org.sa/noor/8490
Follow the Truth and Don’t Worry About Those Who Oppose It
Shaykh Saalih al-Fawzaan in explanation of the following verse:
And indeed, We sent Nûh (Noah) and Ibrahîm (Abraham), and placed in their offspring Prophethood and Scripture, And among them there are some who are guided, but many of them are Fâsiqûn (rebellious, disobedient to Allâh). (Soorah al-Hadeed: 26)
MEANING ALLAH REVEALED THE BOOKS TO THE PROPHETS FROM THE OFFSPRING OF NOOH AND IBRAHEEM (ALAYHIMUS SALAAM), FROM THEIR OFFSPRING ARE THOSE WHO ARE GUIDED; ALLAH GUIDED THEM AND THEY FOLLOWED THE MESSENGERS AND BELIEVED IN THE (REVEALED) BOOKS, {BUT MANY OF THEM ARE FASIQUN}, MEANING THEY HAVE LEFT THE OBEDIENCE OF ALLAH, LEFT GUIDANCE AND THEIR HARM IS UPON THEMSELVES.
THERE IS A BENEFIT TO BE EXTRACTED HERE:
IT IS THAT, YOU SHOULD NOT BE DECEIVED BY THE NUMBERS OF PEOPLE UPON WHAT THEY ARE UPON (I.E. FALSEHOOD IN TERMS OF AQEEDAH, MANHAJ, INNOVATIONS ETC). YOU SHOULD ONLY FOLLOW THE TRUTH, EVEN IF THERE WAS ONLY ONE PERSON, OR A FEW PEOPLE UPON IT. SO DO NOT FORSAKE THE TRUTH DUE TO THERE BEING A FEW PEOPLE OF TRUTH. AND DO NOT BE DECEIVED BY FALSEHOOD DUE TO THE MULTITUDE OF PEOPLE UPON IT, BECAUSE ALLAH SAID:
But many of them are Fâsiqûn (rebellious, disobedient to Allâh). (Soorah al-Hadeed: 26)
Shaykh Fawzaan’s Maa Tayassar wa Tahassal min Duroos al-Quraan fee Hizb al-Mufassal Vol.1 Pg.420-421
The shaytān will attempt to divert you from Allāh’s religion in many different ways, and if he fails with one method, he will continue with a different method, as can be seen by the speech of the Imām ibn al-Qayyim (rahimahullāh):
Evil of disbelief, polytheism and enmity to Allāh and His Messenger.
And if he is unable to get you to fall into this trap he goes to the next:
Evil of Innovation and opposing the Messenger’s Sunnah. And this is a doorway to disbelief and polytheism.
Evil of Major Sins, with all their various types.
Evil of Minor Sins, which if gathered together it’s possible they will be the cause for a persons destruction.
Evil of Busying Oneself with Permissible Affairs, for which there is no reward and no punishment associated with; however the consequences of this trap is losing out on potential reward by utilising energy and time with affairs that have no reward.
Evil of Busying Oneself with actions of good (المفضول), however by way of performing them, actions which are of greater virtue and reward are not performed (الفاضل).
Finally if the shaytān fails in the aforementioned levels he and his supporters from jinn and mankind don’t cease to attempt to divert you and misguide you from Allāh’s religion, not leaving you, even whilst you are on your death bed.
Summarised & Paraphrased from Badā’i at-Tafsīr al-Jāmi’ li mā Fassarahu al-Imām ibn Qayyim al-Jawziyyah, Vol.3 pgs. 452-452
NB: The Shaytān tries to seduce, deceive and trap mankind one level at a time, starting with the most severe and working down. Seek refuge from the accursed Shaytān and be ardent upon the remembrance of Allāh and recitation of legislated supplications.
إِنَّ الَّذِينَ يَكْتُمُونَ مَا أَنزَلْنَا مِنَ الْبَيِّنَاتِ وَالْهُدَىٰ مِن بَعْدِ مَا بَيَّنَّاهُ لِلنَّاسِ فِي الْكِتَابِ أُولَٰئِكَ يَلْعَنُهُمُ اللَّهُ وَيَلْعَنُهُمُ اللَّاعِنُونَ
Verily, those who conceal the clear proofs, evidences and the guidance, which We have sent down, after We have made it clear for the people in the Book, they are the ones cursed by Allāh and cursed by the cursers.
إِلَّا الَّذِينَ تَابُوا وَأَصْلَحُوا وَبَيَّنُوا فَأُولَٰئِكَ أَتُوبُ عَلَيْهِمْ وَأَنَا التَّوَّابُ الرَّحِيمُ
Except those who repent and do righteous deeds, and openly declare (the truth which they concealed). These, I will accept their repentance. And I am the One Who accepts repentance, the Most Merciful. (Al-Baqarah 159 -160)
Within these verses is a proof regarding the obligation of manifesting the truth and openly declaring it, and that manifesting the truth is a binding affair, concealing it is from the major sins and from the characteristics of the yahūd. Therefore, the believer strives in making apparent the truth, calling to it, being patient upon that; whilst simultaneously being wary of concealment (of the truth) in all affairs, and if he was to fall into anything from concealing of the truth, he hastens to tawbah (repentance), rectification and open declaration (of the truth).
Rectification (of oneself) and open declaration (of the truth and the falsehood or sin, which is being repented from). Therefore, whoever repents for what has passed from his sins, then it is compulsory upon him to rectify his affairs and it is followed up with repentance, with truthful belief and righteous actions, and openly declaring the truth. He (Mighty and Majestic) said,
وَبَيَّنُوا
“and openly declare.” (Al-Baqarah: 160)
Hence, clarifying the truth and calling to it is a must, and it is also a necessity that repentance is followed up with righteous actions, likewise it is binding to follow it up with open declaration. So, if the repentance was due to concealing the truth, then an open declaration is a requirement so that it is known he has returned from his falsehood and that he is firm upon the truth and is treading its path, in opposition to the yahūd and those who are like them.
For indeed, they regard clarification of the truth and repentance to be a deficiency and belittlement, so they continue in their concealment and rejection of the truth for the purpose of establishing their desires and lowly goals.
It is not suitable for a believer that he resembles the enemies of Allāh in concealing the truth and lack of clarifying it, due to pursuing an object of desire from amongst the various sought-after worldly goals.
Likewise, it is not befitting to shy away from returning to the truth, for returning to it is a virtue and correct, whilst remaining upon falsehood is lowliness, humiliation, vileness and leads to being exposed to the displeasure of Allāh (The Mighty and Majestic). Thus, it is a must to return to the truth and to caution from falsehood, in order to safeguard oneself from the anger and punishment of Allāh, so that you may become successful by way of noble means and attain a praiseworthy ending.
Al-Fawāid al-ilmiyyah min ad-Durūs al-Bāziyyah – Fawāid min at-Tafsīr pgs. 35-36
In The Name of Allaah, The Most Merciful The Bestower of Mercy
Shaikh Abu Khadeejah (may Allaah preserve him and protect him from the enmity of the people of bidah, hizbiyyah and Tamyee) wrote: ”In the nineties, when the da’wah was in its infancy, many people left the Salafi Manhaj, preferring the paths of innovation – Dawud (rahimahullaah) saw them come and saw them go, but he would not join them in their opposition. Rather he would advise those who were once with us upon this path of Sunnah, he would show great concern for them so they not be misguided. He would make du’aa for them, and then leave their affair to Allaah, and stop his association with them only for the sake of Allaah. He would not compromise with them, nor praise those who opposed this blessed Manhaj. He was the first person to translate the rudood (refutations) of Shaikh Muqbil, Shaikh al-Albaanee and Shaikh Rabee’ against Jam’iyyah Ihyaa Turaath al-Islaamee – he stemmed and almost cut off their bid’ah in the UK by way of these translations (by the permission of Allaah). Allaah had blessed him with skills of translation that I have not seen equaled in the West, and Allaah knows best.’’ http://www.salafitalk.com/threads/657-Abu-Talhah-Dawud-Burbank-and-his-Wife-have-Died?p=1178#post1178 [End of Quote]
Indeed this above statement of Ustaadh Abu Khadeejah is truth. Ustaadh Abu Talhah translated the works of the ulamaa in refutation against the Mubtadi’a within the ranks of ihya Turaath, such as the likes of Abdur Rahmaan Abdul Khaaliq. He was also well-known for translating the works of the scholars on various topics needed to clarify the correct positions on Ibaadah, Aqeedah, Manhaj, groups, parties, sects, contemporary deviant organizations, individuals and personalities. The following are some of his works mentioned by Ustaadh Abu Khadeejah (may Allaah preserve him):
Facts about Abu Talhah (rahimahullaah) – A man who defended the Sunnah!
[End of Quote]
This was part of Ustaadh Abu Talhah’s methodology, which he learnt from the Ulama of Salafiyyah, and this is the same methodology he died upon (rahimahullaah). The Imaam of Jarh Wat-Tadeel in our era Al-Allaamah Rabee Bin Haadee and others are witnesses to this fact.
*Ustaadh Abu Talhah (rahimahullaah) was neither upon the methodology of the Qutubiyyah and Surooriyyah nor that of the Haddaadiyyah.
*Ustaadh Abu Talhah (rahimahullaah) was neither upon the methodology of Al-Maghraawi nor that of Al-Maribi, Halabi and Al-Hajoori.
*Ustaadh Abu Talhah (rahimahullaah) was not upon the erroneous views of Bilaal Philips, Abu Muslimah, Abu Usaamah, Shadeed Muhammad, Ali Tameemi, Zaraboozo and others.
*Ustaadh Abu Talhah (rahimahullaah) was neither upon the innovations of Ikhwaan al-Muslimeen and Hasan al-Banna nor that of Jamaat At-Tableegh and Muhammad Ilyaas.
*Ustaadh Abu Talhah (rahimahullaah) neither rejected the Jarh Mufassar of the scholars in order to defend figureheads and personalities of bidah nor spoke with Al-Muwaazanah to accommodate the groups, sects and figureheads of Bidah.
*Ustaadh Abu Talhah (rahimahullaah) neither promoted the false principle “We do not disparage but we only correct mistakes’’ nor the other false principle “Let’s not make our differing about someone else a reason for differing amongst ourselves.’’
*Ustaadh Abu Talhah (rahimahullaah) neither brought doubts in the narrations of the trustworthy narrators nor did he differentiate between Aqeedah and Manhaj in order to destroy the clear boundaries between the Salafi Methodology and the false methodologies.
*Ustaadh Abu Talhah (rahimahullaah) neither called to political parties nor the evil and false view that the Salaf differed in Aqeedah—an ignorant view of Aasim Al-Hakeem the Pseudo Shaikh.
*Ustaadh Abu Talhah neither reviled the scholars of Ahlus Sunnah in this time and make the people flee from them nor did he defend those who call the Sahaabah Ghuthaa-iyyah.
*Ustaadh Abu Talhah (rahimahullaah) neither called the people to accept the misguided sects, parties and organizations into the domain of Ahlus Sunnah nor did he call to the unity of religions.
*Ustaadh Abu Talhah (rahimahullaah) never defended the principles that are now been propagated by likes of Ibraaheem Ruhayli.
*Ustaadh Abu Talhah applied Imtihaan by way of the Ulama of the Sunnah in this era, such as the likes of Shaikh Bin Baaz, Shaikh Uthaymeen, Shaikh Albaani, Shaikh Fawzaan, Shaikh Rabee, Shaikh Ubaid, Shaikh Muqbil and others. So, whoever spoke well of them, loved them and followed what they stated with Daleel, Abu Talhah was pleased with him. And whoever spoke ill of them, then Abu Talhah was distant from them. May Allaah have mercy upon all of us, the scholars and students of knowledge Aameen.
Abū Dawūd reported the hadīth of Abdullāh ibn ‘Amr (Allāh be pleased with him). He said, “Allāh’s Messenger (sallallāhu alaihi wa salam) said”
“Sufficient sin for a man is that he neglects those he should provide for.”(1)
“Meaning, a person sins due to the absence of spending and providing on the one spending upon is obligated.
Regardless of whether that was due to him not seeking sustenance for them (by working), or if he was wealthy but was stingy and tightfisted with them.
Or perhaps he spends and gives optional charity to those who aren’t close to him, neglecting those who it is obligatory for him to spend on, from those close to him, (wife, children etc), so by doing this he fulfils a recommended act but abandons an obligation.
Indeed he is sinful because he abandons that which Allāh (‘azza wa jal) obligated upon him, from spending upon those it is obligated to provide for.
This is similar to the previous hadīth(2), Spend it on yourself, then your child, then your wife, then your servant, then he (sallallāhu alaihi wa salam) said: You have better knowledge; meaning: after that, give charity to whomsoever you wish, or don’t, its entirely up to you.”
Slightly Paraphrased from Shaykh ‘Abdul Muhsin’s (hafidahullāh) explanation of this hadīth in his lessons on Sunan Abū Dawūd in the Prophets Masjid.
(1) Authenticated by Shaykh Al-Albāni Sahīh Sunan Abū Dawūd Hadīth Nos. 1692 Vol.1 Pg. 469
(2) Full wording of the Hadīth:
On the Authority of Abū Hurayrah, he said Allāh’s Messenger commanded with giving in charity. Then a man said, “Oh Allāh’s Messenger! I have a dīnār?”
So Allāh’s Messenger said “Spend it in on yourself”.
He (the man) said, “I have another?”
(Allāh’s Messenger) said “Spend it on your offspring.”
He (the man) said, “I have another?”
(Allāh’s Messenger) said “Spend it on your wife.”
He (the man) said, “I have another?”
(Allāh’s Messenger) said “Spend it on your servant.”
He (the man) said, “I have another?”
(Allāh’s Messenger) said “You have better knowledge.” (On how to spend it, or give in charity to.)
Authenticated by Shaykh Al-Albāni Sahīh Sunan Abū Dawūd Hadīth Nos. 1691 Vol.1 Pg. 469
إِلَّا مَنْ أَتَى اللَّهَ بِقَلْبٍ سَلِيمٍ
Except him who brings to Allāh a clean heart [clean from Shirk (polytheism) and Nifāq (hypocrisy)]. Ash-Shu’ara:89
Shaykh Rabī ibn Hādi Al-Madkhalī (hafidahullāh):
Ponder, is your heart sound?
The sound heart is that which fights Shirk and rejects falsehood, it accepts the truth and refutes falsehood with all its might, this is the sound heart. So, if you notice that you accept the truth from whoever brings it to you (you accept the truth; the truth guides you and your goal is the truth) then by Allāh your heart and intellect is sound.
And, if you realise that you reject the truth when it comes to you from a certain direction, and you accept falsehood when it comes from another direction and you behave as if it is the truth; then know that your heart is sick.
Majmu’ Ar- Rā’iq Pgs. 485-486