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
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
In The Name of Allaah, The Most Merciful, The Bestower of Mercy
Tawbah
https://salafidawahmanchester.com/2016/08/salaah-tawbah-prayer-repentance/
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
Imām as-Sa’di (rahimahullāh) explains this verse,
“Whoever speaks (and disseminates guidance and) the truth, yet their actions are in opposition to it; they (and their actions) are repugnant and reprehensible. Whereas the praiseworthy outcome is for the person whose outward state, inward state, his statements and his actions are in conformity with the truth.”
Fath ar-Rahīm al-Malik al-‘Allām fī ‘ilm al-‘Aqā’id wa at-Tawhīd wa al-Akhlāq wa al-Ahkhām al-Mustambita min al-Qur’ān – pg 213
وَاعْلَمُوا أَنَّ فِيكُمْ رَسُولَ اللَّهِ لَوْ يُطِيعُكُمْ فِي كَثِيرٍ مِّنَ الْأَمْرِ لَعَنِتُّمْ وَلَٰكِنَّ اللَّهَ حَبَّبَ إِلَيْكُمُ الْإِيمَانَ وَزَيَّنَهُ فِي قُلُوبِكُمْ وَكَرَّهَ إِلَيْكُمُ الْكُفْرَ وَالْفُسُوقَ وَالْعِصْيَانَ أُولَٰئِكَ هُمُ الرَّاشِدُونَ
And know that, among you there is the Messenger of Allāh (sallallāhu alaihi wa salam). If he were to obey you (i.e. follow your opinions and desires) in much of the matter, you would surely be in trouble, but Allāh has endeared the Faith to you and has beautified it in your hearts, and has made disbelief, wickedness and disobedience (to Allāh and His Messenger (sallallāhu alaihi wa salam) hateful to you. These! They are the rightly guided ones. (Al-Hujurāt: 7)
Allāh has made these three categories detested to the believers, those with true belief. (This enables them to stay away from perpetrating these sins.)
Firstly, disbelief is hated to them, due to their ēmān being firm and established.
Secondly, wickedness is hated to them, because of this they do not commit major sins, the likes of drinking alcohol, fornication, stealing e.t.c.
Thirdly, disobedience is hated to them, as a result of this they do not oppose the prohibitions (which are established from the sunnah of Allāh’s Messenger (sallallāhu alaihi wa salam)).
When it reaches them that the prophet (sallallāhu alaihi wa salam) forbade something, they stay far away from it and they are not tempted to carry it out ever. This is because they hate it, since Allāh has placed in their hearts dislike for it.
Meaning those who are described with the aforementioned characteristics in the verse. They are the rightly guided ones. And being rightly guided is in opposition to being upon misguidance.
Allāh (Subhānahu wa ta’āla) said,
قَد تَّبَيَّنَ الرُّشْدُ مِنَ الغَيِّ
Verily, the Right Path has become distinct from the wrong path.
and His statement (The Mighty & Majestic),
وَإِن يَرَوْا كُلَّ آيَةٍ لَّا يُؤْمِنُوا بِهَا وَإِن يَرَوْا سَبِيلَ الرُّشْدِ لَا يَتَّخِذُوهُ سَبِيلًا وَإِن يَرَوْا سَبِيلَ الْغَيِّ يَتَّخِذُوهُ سَبِيلًا
And if they see the way of righteousness (monotheism, piety, and good deeds), they will not adopt it as the Way, but if they see the way of error (polytheism, crimes and evil deeds), they will adopt that way (Al-A’rāf: 146)
Then He said,
فَضْلًا مِّنَ اللَّهِ وَنِعْمَةً وَاللَّهُ عَلِيمٌ حَكِيمٌ
(This is) a Grace from Allah and His Favour. And Allah is All-Knowing, All-Wise. (Al-Hujurāt: 8)
This which has transpired for the rightly guided (of guidance and praiseworthy characteristics), has only occurred due to the Favour and Grace of Allāh, not due to their own power or strength. Indeed it is only due to Allāh who has given them success.
This (verse) has within it a reminder that a person shouldn’t be deceived with what he has from religion, knowledge or acts of worship. Instead, he thanks Allah for His blessings upon him (verbally with the tongue and physically with his limbs by using these blessings in the obedience of Allah), and he acknowledges (with his heart) that this is a favour from Allah bestowed upon him.
وَاللَّهُ عَلِيمٌ
Allāh is All-Knowing of who is deserving of this grace and blessing.
حَكِيمٌ
He is the All-Wise, meaning he places affairs in their appropriate places, therefore he does not bestow this grace and blessing upon those who do not deserve it, verily He only bestows it upon those who are befitting of it.
Shaykh Fawzān’s Mā Tayassar wa Tahassal min Durūs al-Qurān fī Hizb al-Mufassal Vol.1 Pgs. 23-24
{ 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