Ruling on paying fidyah for delaying making up missed fasts

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Ruling on paying fidyah for delaying making up missed fasts before making them up

A woman is asking about making up missed Ramadaan fasts and feeding the poor (as fidyah for delaying that). Should she give food for each day, or should she give food for all the days in one go after she has finished making up the days?

Praise be to Allaah.

If a person delays making up missed Ramadaan fasts until the next Ramadaan begins, then if that was for a reason such as sickness, pregnancy or breastfeeding and the like, then he or she does not have to do anything except make up the missed days. But if there was no excuse, then he or she has sinned and must make up the missed days, but does he or she have to pay a fidyah or not? There is a difference of opinion among the scholars. The majority are of the view that the fidyah must be paid, and it is feeding one poor person for every day. In the answer to question no. 26865 we stated that the more correct view is that the fidyah is not obligatory, but the one who pays it in order to be on the safe side has done well.

This fidyah – according to those who say that it is required – becomes obligatory upon that person as soon as the next Ramadaan begins, and he may offer it at that time, or delay it until he makes up those fasts, but it is better to hasten to do it so as to fulfill his obligation.

It says in al-Mawsoo’ah al-Fiqhiyyah (28/76): Making up missed Ramadaan fasts may be done at any time but the majority of scholars limited it to a specific time frame within which they must be made up, which is before the next Ramadaan begins, because of the words of ‘Aa’ishah (may Allaah be pleased with her): “I would owe missed Ramadaan fasts but I would not be able to make them up except in Sha’baan, because of my duties towards the Prophet (peace and blessings of Allaah be upon him).”

This is similar to prayer, which should not be delayed until the time for the next prayer comes.

According to the majority of scholars, it is not permissible to delay making up missed Ramadaan fasts until the next Ramadaan comes without an excuse, and that doing so incurs sin, because of this hadeeth of ‘Aa’ishah. If a person delays that then he must offer the fidyah: feeding one poor person for each day, because of the report narrated from Ibn ‘Abbaas, Ibn ‘Umar and Abu Hurayrah (may Allaah be pleased with them) who said concerning the one who has to make up a missed fast but does not do so until the next Ramadaan comes: “He must make it up and feed one poor person for each day.” This fidyah is for delaying it. It is permissible to offer the food before making up the fast, at the same time, or afterwards. End quote.

Al-Mardaawi al-Hanbali (may Allaah have mercy on him) said:

He should offer food that is acceptable for expiation. It is permissible to give the food before making up the fast, at the same time, or afterwards. al-Majd – meaning Ibn Taymiyah, the grandfather of Shaykh al-Islam Ibn Taymiyah – said that the best is to give it beforehand, in his view, so as to hasten to do good and to rid oneself of the problem of postponing. End quote from al-Insaaf (3/333).

And Allaah knows best.

Islam Q&A

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Ruling on the fast of a pregnant woman who is affected by fasting

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Ruling on the fast of a pregnant woman who is affected by fasting

Is it mandatory for a pregnant woman to observe fasting in Ramadhan and Ashoo'ra. I advised my wife not to fast during last Ramadhaan and she was not fasting because she was pregnant.She was weak and anaemic last time when she was pregnant. She had miscarried by end of Ramadhan when she was 12 weeks pregnant. What is the ruling about her missed fasting during ramadhan. Does she have to complete them before next ramadhaan. Can she fast normally when she finds that she is pregnant?. She always insist on fasting during pregnancy. Any medical evidences will also help that the baby won't be harmed by fasting during pregnancy.

Praise be to Allaah.  

This question covers three topics:

1-     The ruling on a pregnant woman breaking her fast in Ramadaan

2-     How a miscarriage in Ramadaan affects a woman’s fast

3-     The ruling on making up fasts after Ramadaan 

With regard to the pregnant woman: it is permissible for her not to fast if she fears some harm which she thinks will most likely affect her and/or her baby. Breaking the fast becomes obligatory if she fears that she may die or be severely harmed if she fasts. In that case she has to make up the fast later on but she does not have to pay the fidyah. This is according to the consensus of the fuqaha’, because Allaah says (interpretation of the meanings): 

“And do not kill yourselves”

[al-Nisa’ 4:29] 

“and do not throw yourselves into destruction”

[al-Baqarah 2:195] 

The scholars are similarly agreed that it is not obligatory to pay the fidyah in this case, because a woman in this case is like one who is sick and one who fears for his life. 

If the woman fears for her baby only (and not for herself), then some of the scholars are of the view that it is permissible for her to break her fast, but they say that she must make up the fast later on and pay the fidyah (which means feeding one poor person for each day not fasted), because of the report narrated from Ibn ‘Abbaas concerning the verse (interpretation of the meaning): 

“And as for those who can fast with difficulty, (e.g. an old man), they have (a choice either to fast or) to feed a Miskeen (poor person) (for every day)”

[al-Baqarah 2:184] 

Ibn ‘Abbaas said: This is a concession allowed to old men and women, who can only fast with difficulty; they are allowed to break the fast and to feed one poor person for each day of fasting missed. This also applies to pregnant and nursing women, if they are afraid.” Abu Dawood said: “i.e., if they are afraid for their children, they may break the fast.” (Narrated by Abu Dawood, 1947; classed as saheeh by al-Albaani in al-Irwa’, 4/18, 25). 

(See al-Mawsoo’ah al-Fiqhiyyah, 16/272) 

Hence it is clear that if fasting will cause great harm to a woman or to her baby, she is obliged to break the fast, on condition that the doctor who states that fasting will cause harm is a doctor who can be trusted. 

This has to do with breaking the fast during Ramadaan. With regard to ‘Aashoora, fasting on this day is not obligatory, according to scholarly consensus; rather it is mustahabb, and it is not permissible for a woman to observe a naafil fast when her husband is present, except with his permission. If he tells her not to fast then she has to obey him, especially if that is in the interests of the foetus. 

With regard to miscarriage: “If the matter is as mentioned, that the miscarriage occurred in the third month of pregnancy, then the blood that comes out is not considered to be the blood of nifaas (bleeding following childbirth), rather it is the blood of istihaadah (non-menstrual vaginal bleeding), because what the woman passed was a clot (‘alaqah) in which there were no human features. On this basis, she should pray and fast even if she sees some blood, but she should do wudoo’ for each prayer, and she has to make up the days when she did not fast and the prayers that she missed.”

(See Fataawa al-Lajnah al-Daa’imah, 10.218) 

With regard to the fasts that she has missed: “Everyone who owes fasts from Ramadaan has to make them up before the next Ramadaan. He may delay that until Sha’baan. But if the next Ramadaan comes and he has not made them up and had no excuse for that, then he is guilty of sin and he has to make them up as well as feeding one poor person for each day, as was stated by a number of the Companions of the Prophet (peace and blessings of Allaah be upon him). The amount to be given is half a saa’ of the local staple food for each day, which may be given to a number of poor persons or to one. But if a person had an excuse for delaying making up the fasts, because he was sick or was travelling, then all he has to do is to make up the missed fasts, and he does not have to feed the poor, because of the general meaning of the verse (interpretation of the meaning):

 ‘but if any of you is ill or on a journey, the same number (should be made up) from other days’

[al-Baqarah 2:184].

 And Allaah is the Source of strength.”

(Fataawa al-Shaykh Ibn Baaz, 15/340)

Sheikh Muhammed Salih Al-Munajjid

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Expiation For Missed Fasts During Ramadan

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She got her period in Ramadan, she broke her fast and did not make up the missed fasts

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When she got her period in Ramadan, she broke her fast and did not make up the missed fasts

There is a woman who has reached the age of sixty. She was unaware of the rulings on menstruation for many years, during her childbearing years. She did not make up the fasts that she missed in Ramadaan, thinking that she did not have to do so according to what she heard from the common folk.

Praise be to Allaah.  

She has to repent to Allaah from that, because she did not ask knowledgeable people. She also has to make up the fasts that she missed, fasting the number of days that she thinks she most likely missed. She also has to offer expiation for each day by feeding one poor person half a saa’ of wheat, dates, or rice etc., of the local staple food, if she is able to do so. If she is not able to feed the poor then she is not obliged to do so and it is sufficient for her to make up the missed fasts. 

And Allaah is the Source of strength. May Allaah send blessings and peace upon our Prophet Muhammad and upon his family and companions. 

Standing Committee for Academic Research and Issuing Fatwas, Fataawa al-Lajnah, 10/151

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Woman Missed Fasts Due To Menses: When To Make Up?

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Missed Fasts for Pregnant and Breastfeeding Women

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For pregnant women and breastfeeding mothers who do not fast, they have to make up the missed fasts and it is not enough for them to feed the poor

I read that it is permissible for pregnant women and breastfeeding mothers not to fast, and that they can feed the poor and do not have to make up the missed days. They quoted as evidence the report narrated from Ibn ‘Umar concerning that. How true is this? Please answer with evidence, may Allaah bless you.

Praise be to Allaah.

The scholars differed concerning the ruling on pregnant woman and breastfeeding mothers if they do not fast. There are several opinions.

1 – That they have to make up the fasts only. This is the view of Imam Abu Haneefah (may Allaah have mercy on him). Among the Sahaabah, it was the view of ‘Ali ibn Abi Taalib (may Allaah be pleased with him).

2 – That if they fear for themselves, they have to make up the fast only, and if they fear for their children then they have to make up the fasts and feed one poor person for each day. This is the view of Imam al-Shaafa’i and Imam Ahmad. Al-Jassaas also narrated this from Ibn ‘Umar (may Allaah be pleased with him).

3 – That they have to feed the poor only, and do not have to make up the fasts. Among the Sahaabah, this was the view of ‘Abd-Allaah ibn ‘Abbaas (may Allaah be pleased with him). Ibn Qudaamah also narrated this in al-Mughni (3/37) from Ibn ‘Umar (may Allaah be pleased with him).

Abu Dawood (2318) narrated from Ibn ‘Abbaas and ‘Ali that this phrase – “those who can fast with difficulty” [al-Baqarah 2:184] was a concession granted to old men and old women who find it difficult to fast, allowing them not to fast and to feed one poor person for each day instead, and the same for pregnant and breastfeeding women if they are afraid. Abu Dawood said: i.e., for their children – they may not fast and may feed (the poor) instead. Al-Nawawi said: its isnaad is hasan.

This was also narrated by al-Bazzaar who added at the end: Ibn ‘Abbaas used to say to a concubine of his who was pregnant: “You are like one who cannot fast, so you have to pay the fidyah but you do not have to make up the fasts.” Al-Daaraqutni classed its isnaad as saheeh, as stated by al-Haafiz in al-Talkhees.

Al-Jassaas narrated in Ahkaam al-Qur’aan that the scholars differed concerning this issue. He said:

The Salaf differed concerning this matter, and there were three points of view. ‘Ali said: they have to make up the fast if they do not fast, but they do not have to pay the fidyah. Ibn ‘Abbaas said: They have to pay the fidyah but do not have to make up the fasts. Ibn ‘Umar said: They have to pay the fidyah and make up the fasts.

Those who said that they only have to make up the fasts quoted the following as evidence:

1 – The report narrated by al-Nasaa’i (2274) from Anas, that the Prophet (peace and blessings of Allaah be upon him) said: “Allaah has waived half of the prayer for the traveler, and fasting, and for those who are pregnant and breastfeeding.” Classed as saheeh by al-Albaani in Saheeh al-Nasaa’i. The Prophet (peace and blessings of Allaah be upon him) stated that the ruling on pregnant and breastfeeding women is like the ruling on the traveler. The traveler may not fast and has to make it up later, and this also applies to pregnant and breastfeeding women. See Ahkaam al-Qur’aan by al-Jassaas.

2 – Analogy to the sick. Just as the sick are allowed not to fast and have to make it up later, the same applies to those who are pregnant and breastfeeding. See al-Mughni, 3/37; al-Majmoo’, 6/273.

This view was favoured by a number of scholars.

Shaykh Ibn Baaz said in Majmoo’ al-Fataawa, 15/225.

Pregnant and breastfeeding women come under the same ruling as those who are sick. If it is too difficult for them to fast then it is prescribed for them not to fast, but they have to make up the fasts when they are able to do so, like those who are sick. Some of the scholars are of the view that it is sufficient for them to feed one poor person for every day they missed, but this is a weak view. The correct view is that they have to make up missed fasts, just like travelers and those who are sick, because Allaah says (interpretation of the meaning):

“but if any of you is ill or on a journey, the same number (should be made up) from other days”

[al-Baqarah 2:184]

He also said in Majmoo’ al-Fataawa, 15/227:

The correct view concerning this matter is that pregnant and breastfeeding women have to make up the fasts, and what was narrated from Ibn ‘Abbaas and Ibn ‘Umar, that pregnant and breastfeeding women have to feed the poor instead, is a weak view that goes against the shar’i evidence. Allaah says (interpretation of the meaning):

“but if any of you is ill or on a journey, the same number (should be made up) from other days”

[al-Baqarah 2:184]

Pregnant and breastfeeding women are likened to those who are sick, and do not come under the ruling on old men who are unable to fast. Rather they come under the ruling on those who are sick, so they should make up the fasts when they become able to do so, even if that is delayed.

It says in Fataawa al-Lajnah al-Daa’imah (10/220):

If a pregnant woman fears for herself or her foetus because of fasting in Ramadaan, she may break the fast and she only has to make up the missed fasts. In this regard she is like one who is sick and is unable to fast or fears that fasting will harm him. Allaah says (interpretation of the meaning):

“but if any of you is ill or on a journey, the same number (should be made up) from other days”

[al-Baqarah 2:184]

Similarly if a breastfeeding woman fears for herself if she nurses her child during Ramadaan, or she fears for her child if she fasts and does not breastfeed him, then she may not fast, and she only has to make up the missed fasts.

It also says in Fataawa al-Lajnah al-Daa’imah (10/226):

A pregnant woman has to fast when she is pregnant, unless she fears for herself or her foetus if she fasts, in which case she is allowed not to fast, but she has to make up the missed fasts after she gives birth and becomes pure from nifaas… it is not sufficient for her to feed a poor person instead, rather she has to fast and does not have to feed a poor person if she does that.

Shaykh Ibn ‘Uthaymeen said in al-Sharh al-Mumti’, 6/220, after mentioning the difference of scholarly opinion about the ruling on this matter, and expressing his preference for the view that she only has to make up the missed fasts :

This view is the most likely to be correct in my opinion, because at most they are like one who is sick or traveling, who only have to make up missed fasts.

And Allaah knows best.

Islam Q&A

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Making up missed fasts before next Ramadan

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Ruling on one who forgets to make up missed fasts before the next Ramadaan comes

What is the ruling on one who forgets to make up missed fasts before the next Ramadaan comes?

Praise be to Allaah.

The fuqaha’ are unanimously agreed that forgetting is an excuse which means that there is no sin or accountability in all matters, because of a great deal of evidence in the Qur’aan and Sunnah, but they differed as to whether the fidyah is still required in cases of forgetfulness.

With regard to the issue of forgetting to make up missed Ramadaan fasts before the next Ramadaan comes, the scholars are also unanimously agreed that they must still be made up after the second Ramadaan, and they are not waived as a result of forgetting.

But they differed as to whether the fidyah (which is feeding a poor person) is required when making up the missed fast (after the second Ramadaan has come and gone). There are two points of view:

1 – That the fidyah is not required, because forgetting is an excuse that means there is no sin and the fidyah is waived.

This was the view of most of the Shaafa’is and some of the Maalikis.

See: Tuhfat al-Muhtaaj by Ibn Hajar al-Haytami (3/445); Nihaayat al-Muhtaaj (3/196); Minah al-Jaleel (2/154); Sharh Mukhtasar Khaleel (2/263).

2 – That the fidyah is required, and forgetting is an excuse that means there is no sin only.

This was the view of al-Khateeb al-Sharbeeni among the Shaafa’is, who said in Mughni al-Muhtaaj (2/176):

It seems that it means there is no sin only, and that the fidyah is not waived.

This was also stated by some of the Maalikis.

See: Mawaahib al-Jaleel Sharh Mukhtasar Khaleel (2/450).

The more correct view is the former, in sha Allaah, for three reasons:

1 – The general meaning of the verses and ahaadeeth which say that people are not held accountable for forgetting, such as the verse in which Allaah says (interpretation of the meaning):

“Our Lord! Punish us not if we forget or fall into error”

[al-Baqarah 2:286]

2 – The basic principle that one is not subject to any expiation or fidyah except with evidence, and there is no reliable evidence in this case.

3 – There is a difference of opinion as to whether this fidyah is required in the first place, even in the case of one who delays making up the fasts deliberately. The Hanafis and Zaahiris are of the view that it is not obligatory and Shaykh Ibn ‘Uthaymeen was of the view that it is only mustahabb, because there is no report to suggest that it is prescribed except from the actions of some of the Sahaabah, which is not strong enough to suggest that people be obliged to follow it, let alone oblige them to do it in a case where Allaah has granted an excuse.

See the answer to question no. 26865.

To sum up, he only has to make up the missed fasts, and he does not have to feed the poor, so he should make them up after Ramadaan.

And Allaah knows best.

Islam Q&A

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Revive this Sunnah – When Times Get Hard, Pray

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Hudhayfah (may Allah be pleased with him) said:
“Whenever the matter became serious the Prophet (peace and blessings be upon him) would pray.”

Collected by Abu Dawud (1319) and others. Graded as being Hasan by Shaykh Al-Albani ( May Allah have mercy on him)

Benefits for this topic:


1. Muhammad Abdur Rauf Al-Manawee (may Allah have mercy on him) commented on this hadeeth. He wrote the words "Whenever the matter became serious," means- If the Prophet (peace and blessings be upon him)was attacked by surprise, on the verge of being subdued, or an important matter was aroused which caused him to worry or feel sad.

“He (peace and blessings be upon him) would pray,” means- he would pray because prayer helps against the removal of all heavy blows, disasters, and misfortunes. Through prayer one is seeking the assistance of the Creator who allowed it to happen. Prayer is a means to draw nearer to Allah and whoever resorts to prayer to his lord will be protected and averted from all evil. [ Faydul Qadir # 6641]


2.Al-Mulla Ali Qari 1014H (may Allah have mercy on him) said: “The meaning for this Hadeeth is derived from the verse “Seek help in patience and prayer” Al-Baqarah 45. [ Sharh Musnad Abu Haneefah page 342 printed by Darul Kutubul Ilmeeyah Beriut Lebanon.]

3.Shaykh Muhammad ibn Salih Al-Uthaymeen (may Allah rest him in Firdous) commented on this issue in his Tafseer for Suratul Baqarah. He wrote: “The excellence of prayer is that it’s one of the things a person can seek assistance in for all matters and worldly affairs. Allah mentioned prayer and we believe with certainty that this speech is the truth. It’s been reported that the Prophet (peace and blessings be upon him) would pray whenever the matter became serious. Also this is supported by the Prophet’s action during the Battle of Badr. He prayed in the shade and appealed to his Lord for help.

[ Tafseerul Quran Al-Kareem Al-Fateehah-Baqarah vol 1 page 163-164]
Translated by Abu Aaliyah Abdullah ibn Dwight Lamont Battle –Adam

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"The Goodly Life" - Sheikh Muhammad Mukhtar Ash-Shinqitee

"Life is either for a person, or against him. Its hours and seconds, days and years pass him by. Leading him (by his actions) to the Love and Good Pleasures of Allah until he is amongst the people of Ultimate success and the Garden of Paradise. Or they are against him, leading him by his actions) to the fires of Hell and the anger of the One, the Just Ruler [Allah]. Life, either it will make you laugh & rejoice for an hour over which you will cry for an eternity (in the Hereafter). Or it will make you cry for an hour over which you will laugh & rejoice for an eternity (in the Hereafter)., Life is either a blessing for a person, or an adverse affliction against him. This is a life which was lived by the earliest generations by our fathers and forefathers. All of them, returned to Allah with what they used to do [their deeds].

"Life" refers to every single moment that is lived with it in and every hour spent within it. And within all of these, we live a life that is either for us or against us. Thus, the successful and happy person is the one who sees life, and recognizes its reality and true nature. For by Allah, it is a life that frequently causes some people to weep, their tears never drying. And frequently makes others laugh, their laughs and joys then never to return. My beloved, Allah has made this life as a trial, a test, an exam in which is made apparent the true nature of His slaves. Thus happy is the one made successful (in this exam) by the Mercy of Allah. While miserable and driven away is the one upon whom the Pleasure of Allah becomes forbidden (through this exam). (Know) for every hour that you live, either Allah is pleased with you in this hour (by your deeds) or the opposite, we seek refuge in Allah from that. Therefore (by this hour) either you come closer to Allah or stray further from Him. Thus it maybe, that you live a single moment of love and obedience to Allah by which are forgiven the inequities of your life and a lifetime of sins. And it may be that you live a single moment in which you deviate purposely from the Path of Allah. Distancing yourself from His obedience, which then becomes a cause of misery & distress for the rest of your life.

We ask Allah for His safety and Pardoning., In this life there exists two separate 'callers': The first, is anything that calls to the Mercy, the Good Pleasure, and Love of Allah (be they thoughts or actions). The second type of caller, is anything that invites to the opposite of that, (such as) a desire or lust that incites one to evil. Or a sudden sinful whim that may result in an evil ending (dying in bad or sinful circumstances). Thus it may be, that a person within a moment of his life, weeps, a weeping of regret and repentance over his negligence towards his Lord. And by (these tears) Allah changes his evil deeds into good deeds (on his record). But, how many a people continue to commit sins? How many a people still indulge in evil? How many a people continue to distance themselves (from Allah), frequently traveling away from their Lord (by their actions)? Thus all of them are distant from the Mercy of Allah. Unbeknownst to them, strangers to the Good Pleasure of Allah. Then come upon them that hour, that exact moment (of penitence), which is what we are referring to, by "the goodly life", in order that they shed tears of regret and remorse, and that reason for anguish in the heart may be ignited, Such that the person realizes how long his alienation from Allah has been and how long his absence from his Lord truly has been. So, that they may then say, "Indeed I am turning to my Lord repentant, remorseful, and in hope of His Mercy & Good Pleasure!" This time of (penitence) is a person's key to happiness and contentment, the time of regret.

It is as the scholars say, "Indeed man sins a great deal, but if he is truly sincere in his regret and repentance, Allah will change his sins into good deeds." Thus his life too then becomes pure and goodly, by the purity and truthfulness of that regret and repentance and by the sincerity in the very distress and pain felt within himself. We ask Allah the Most Great Lord of the Honorable Throne, to give life to this blessed caller to His Mercy, within our hearts, and to the pain we should feel when we are neglectful towards Allah and His Commands. My beloved, every single one of us need to ask himself a question, we need to ask ourselves day and night, How many nights are spent awake in activity? And how many hours are passed (in this way)? How many have laughed in this life? And (most importantly) was Allah Pleased with this laughter? How much time was spent in entertainment & enjoyment in this life? Was this enjoyment one that Allah was Pleased with? How many night were spent awake (in activity)? Was this staying awake (and what you did) pleasing to Allah? And so on and so forth, (These are) questions that he should be asking within himself.

But, a person may wonder why he should be asking these questions (i.e. what's the point)? Yes! You must ask yourselves these questions, as passes not the instant of a blinking of an eye, nor a fleeting moment in your life, except that you are living in and experiencing the Blessings of Allah! Thus it is from great respect and humility towards Allah that a person remain constantly aware of the greatness of the Blessings bestowed upon him. From this humility is to truly feel and acknowledge that the food we eat, belongs to and is provided by Allah. And that we quench our thirst with a drink created by Allah. And that we are shaded and sheltered by a roof provided by Him. And that we walk forth upon a ground provided by Him. And that without doubt we are living in and experiencing His every Bounty and Mercy. So what could we possibly have to offer Him in return? (So it's important) A person asks himself these questions.

(For example) doctors say that there exists in a person's heart, a substance that if it were to increase or decrease by 1%, he would die instantly...So (think) in which courtesy and kindness, which mercy and compassion from Allah does mankind enjoy, experience and live in! (Even if) a person asks himself about the Mercy of Allah alone; when he wakes up in the morning possessing his hearing, possessing his sight, and possessing his physical strength. Who is the One who is actually safeguarding his hearing? Who is the One safeguarding his sight? Who is the One safeguarding his intellect? Who is the One safeguarding his very soul? He must ask himself, who is the One protecting all of these things? Who is the One who Bestowed him with good health and well being? (Think of) those who are sick, lying on white beds (in hospital), sighing and in pain. By Allah, through these great blessinsg Allah conveys His Love for us. The great blessings of good health, well being, security, and safety. All of these are provided purely so that we may live a goodly, wholesome life.

Allah, praised & exalted is HE, desires two things from His slave: The first is that he carry out his obligatory duties (e.g. prayer), and the second is the abandonment of all that Allah has forbidden and held him back from. As for the one who claims that closeness to Allah entails a life of suffering or limitations, then such a person without doubt has erred greatly in how he perceives Allah. For, by Allah, if you do not purify and make good your life by closeness to your Lord, you will never be able to do so by way of anything else. And if you do not purify and adorn your life by carrying out your obligatory duties to Him, and abandoning all that He has forbidden, then by Allah, you will never be able to so by way of anything else. A person may experience every single pleasure life has to offer, but, by Allah, he will never experience anything more pleasurable, more beautiful than servitude to Allah by carrying out his obligations to Him and leaving all that He has forbid him from. (In life) you are subjected to two choices, whenever you are faced with a matter, you have the choice to either do it or not do it. If you decide to go forth and do anything in this life, ask yourself, "Has Allah permitted you to do this thing, or not?" For anything at all you wish to do. Since the human being himself is owned by Allah and the hearts are owned by Allah and the souls are all owned by Allah.

Thus a person should, whenever he wants to do something or hold back from it, ask himself, will Allah be pleased with you (by this action)? If so, then he can proceed. Or will Allah not be pleased by this action? If not then he should hold himself back. For, by Allah, a person does not proceed with an action nor hold back from it, requesting Allah's Mercy (and counsel in the decision), except that he pleases his Lord in the process. Therefore, true happiness and a goodly life are only found in the closeness to Allah. Closeness to who? To the King of Kings, the Controller of the Heavens & the Earth. To whom belongs the Ultimate Command, all creation and the perfect arrangement and measure of all that exists. Thus you may find that man is always in a state of anxiety and weariness. You may find an individual who has everything he desires. But, by Allah, you will find most of those who have all they desire suffer from mental or psychological problems, from anxiety and depression, most of them are extremely unhappy and dissatisfied with their lives. Go and look for the wealthiest person, you'll most likely find him to be from the most miserable people in life. Why? Because Allah has made the comfort and ease of the soul to be found, in being close to Him. And has placed the key to a pleasurable, amiable life, in a pleasurable, amiable relationship with Him. (If we look at just) one prayer that a person performs from the 5 obligatory daily prayers; at the moment of completing his bowing and prostrating and completing his servitude to his Lord, then at leaving the place of prayer, he feels a great sense of ease and peace within himself! By Allah, even if he were to spend all the wealth on the earth (in attempting to buy this feeling) he would be unable to seek a way to it.

Thus the goodly life is found only in closeness to Allah. A pleasant, comfortable life will only be found by a closeness to Allah. If a person does not purify and make good his life through this close relationship , then by who (or what) will he...??

This transcript has been edited for readability, grammar, and punctuation.

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10 reasons why books are still imp for child development

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Has your toddler just learned the alphabet? Then this is the perfect time to introduce him/her to the wonderful world of books. In this time of personal computers and the Internet, many of us consider books to be things of the past. However, they still play a crucial role in the overall development of a child during the early years of life. Those “educational” toys and “pre-school development” shows on TV may look pretty appealing, but nothing can replace good old books. Here are 10 reasons why books are still important for a child’s development:

1. The more books children read, the faster their vocabulary is expanded. Books help them to learn new words and new ways of using the words that they already know. This accelerates preschool child development, and also improves their soft skills in the long run.

2. Reading books to children at bedtime is a wonderful bonding experience that nourishes emotional development. Parents can also help the child relate the incidents in the story to real events in their lives.

3. Encouraging a love of books in toddlers is a great way to prepare them for the school environment and to adapt to the concept of daily schoolwork.

4. Reading books regularly stimulates children’s imagination, accelerates their emotional development and fosters natural curiosity. Children quickly learn to visualize the scenarios mentioned in the stories by reading the text alone. This type of development works even better if a parent assists in the process. According to a recent research conducted by author Jim Trelease, regular reading of books “creates empathy toward other people, because literature values humanity and celebrates human spirit and potential, offering insight into different lifestyles while recognizing universality”.

5. As children read different books, their knowledge on various subjects increases multifold. In addition, everything that they learn at this age stays in their mind for a long time to come. This can help them become better students in school.

6. Reading books improves a child’s attention span. Books with colorful pictures work even better than text-only books.

7. Reading can successfully replace TV as a source of entertainment, especially if the child is introduced to preschool books as soon as he/she learns the alphabet. Reading helps children utilize their time in a more constructive manner.

8. Children who learn to read at an early age have a better chance of getting a job later in life. They also perform much better than those who grew up watching TV and playing games on computers. In a recent speech, renowned author/illustrator Rosemary Wells pointed out that, “a young child’s growing mind needs active play and live conversation. Television puts a child into what neurologists call the passive Alpha state. A child cannot learn from screens because programs are meant to sell products not to teach”.

9. A parent reading to his/her toddler often becomes a role model in the child’s mind. In this way, the child learns to be more obedient toward parents.

10. Developing the habit of reading regularly from an early age helps the child cope better with the rigors of academic education later on. Allowing your child to watch a few pre-school shows on TV isn’t a bad thing to do. However, reading books is a very important activity that no child should be deprived of during the early years of his/her life. Read a book to your child today. It will go a long way in forging a lifelong bond between you and your toddler.

“The most important thing that parents can do is talk and read to their children. During the toddler and preschool years, it is critical to provide children with different language and reading experiences.” (G. Reid Lyon, Ph.D., Chief of the Child Development and Behavior Branch within the National Institute of Child Healthy and Human Development)

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