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Fasting People Take Advantage and Supplicate to Allāh – Shaykh Uthaymīn

وَإِذَا سَأَلَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيبٌ أُجِيبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِ فَلْيَسْتَجِيبُوا لِي وَلْيُؤْمِنُوا بِي لَعَلَّهُمْ يَرْشُدُونَ

And when My slaves ask you (O Muhammad sallallāhu 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. (Al-Baqarah: 186)

Benefits Extracted from this Verse for the Fasting Person:

Supplicating to Allāh whilst fasting is one of the times where supplications are most likely to be answered. This is because Allāh mentioned this verse within the verses of fasting. Especially since He spoke about it at the end of His speech regarding the verses of fasting.

Some of the scholars said, There is another benefit extracted from this verse: it is befitting to supplicate at the end of the fasting day, (i.e. before Maghrib, at point of opening fast).

Shaykh Uthaymīn (rahimahullāh) said,

This is one of the best times to supplicate, as the fasting person is weak and the weaker a person is, the more softer and open his heart is.  This person is more likely to turn repentantly to Allāh and to lower and submit himself to Allāh.


1. Shaykh Uthaymīn’s Tafsīr Al-Baqarah Vol.2 Pg 344

2. Majmū’ Al-Uthaymīn Vol. 19 Pgs. 323-324

Giving Zakah (obligatory charity) to a Sick Person for Treatment – Shaykh Al-Uthaymīn

بسم الله الرحمن الرحيم

Shaykh Uthaymīn was asked about the permissibility of giving zakah to a person for  medical treatment.

He answered (rahimahullāh):

A person’s need for treatment, is an urgent need. Therefore if we find an ill person who needs treatment and he does not have money to pay for the treatment; then there is no problem in giving him zakah (obligatory charity). Because the intent of it (zakah) is the removal of need.


Shaykh Uthaymīn Majmū’ Fatāwa wa Rasā’il Vol. 18 Pg.342

Is it Permissible for a Resident to Combine Maghrib and Isha, after He has Returned from a Journey? Shaykh Uthaymeen

Is it permissible to delay praying maghrib until isha due to him being tired, for an individual who returned from travelling directly after Maghrib prayer i.e. the time of Maghrib has not exited (but the prayer has been established in the masaajid in congregation)?

Shaykh ‘Uthaymeen:

Yes, that is permissible, because not combining in this situation would cause difficulty for him. For indeed ‘Abdullah ibn ‘Abbas (May Allah be pleased with them both) said,

‘The Prophet (sallallahu alaihi wa salam) combined between Dhuhr and ‘Asr , and Maghrib and ‘Isha whilst he was in Madeenah, and there was no fear and no rain. They said to him (‘Abdullah ibn ‘Abbas), why is that? He said, He did not want hardship for his ummah’

Shaykh ‘Uthaymeen: meaning that he did not want the ummah to be afflicted with difficulties by not combining (when there is a need).


Fataawa ‘ala At-Tareeq fee Masaa’il Mutanawiyya Pg 296

Allāh Replaces Sins with Good Deeds When You Repent – Shaykh Uthaymīn

‏Shaykh Uthaymīn (rahimahullāh) in explanation of verse 12 in Al-Hujurāt:

Repentance (tawbah) from the servant is to move from disobeying Allāh to obeying Him. And repentance from Allāh means that Allāh accepts the repentance of the servant and subsequently exchanges his sins for good deeds.


Shaykh Uthaymīn’s Tafsīr Sūrah al- Hujurāt – Al-Hadīd Pg. 50

Fasting Makes Performing Good Deeds Easier – Shaykh Sālih al-Fawzān

Benefits of Fasting:

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

Which is Better: To Memorise All of The Quran or Contemplation – Shaykh b. Bāz

بسم الله الرحمن الرحيم

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