)))) CHICKPEA SOUP ((((

This thick, stew like soup is eaten in many countries of the Middle East, often forming the centerpiece of simple peasant meals. Salads, olives, bread, and yogurt...

This thick, stew like soup is eaten in many countries of the Middle East, often forming the centerpiece of simple peasant meals. Salads, olives, bread, and yogurt dishes are served on the side. Although soaked chickpeas are generally tender enough to eat after an hour of cooking, it is important here that they cook longer. This way the chickpeas themselves get somewhat softer, the liquid thickens considerably, and the soup develops a cohesion that it would otherwise lack. It might be a good idea to taste the soup before putting in the lemon juice. Chickpea broth has a natural sweetness that you may prefer to leave untouched.

2 cups dried chickpeas, picked over, washed, and drained

2 medium-sized onions, peeled, and chopped

2 medium-sized boiling potatoes, peeled, and cut into 1/2-inch dice

1 T. salt, or to taste

1/2 t. ground turmeric

1 t. ground cumin seeds

1 t. ground coriander seeds

1/8 t. cayenne pepper, or to taste

Freshly ground black pepper

2 T. lemon juice

 

Soak the chickpeas in 8 cups of water for 12 hours. Drain and rinse thoroughly.

Put the chickpeas, onions, and 8 cups water into a large pot and bring to a boil. Cover partially, turn heat to low, and simmer gently for 1 hour.

Add the potatoes, salt, turmeric, cumin, coriander, cayenne, and another 3/4 cup water. Bring to a boil. Cover and simmer on very low heat for another 1-1/2 hours. Stir a few times during this period.

Check seasonings. Add the black pepper and lemon juice. Stir to mix. Serves 6.

!!! Amending the Husband !!!

The husband is the family's fundament, basis of stability and blissfulness; he is the spring of optimism and hope for the family. To talk about amending the family without the husband being part of it is to be sure that reformation will not take place. The family will never attain stability and righteousness as long as the father remains far from the method and components of amendment.

 

A family’s life might lose stability and the Divine affection placed by Allaah The Almighty between the spouses might be abolished as a result of devilish and haphazard behavior on the part of the head of the family; the husband can turn his family’s life into a nightmare, making the wife and children shocked by behavior that shakes their feelings, deprives their hearts of tranquility, and turns their life into confusion and trouble instead of affection and stability.

 

Islam is keen on the stability of the family; therefore, it gave the wife different ways to amend the husband and restore him to his blissful family, pleasant life and great responsibilities. Allaah The Almighty Says (what means): {And if a woman fears from her husband contempt or evasion, there is no sin upon them if they make terms of settlement between them - and settlement is best. And present in [human] souls is stinginess. But if you do good and fear Allaah - then indeed Allaah is Ever, with what you do, Acquainted.} [Quran 4:128]

 

Al-Qurtubi said, “’Contempt’ in the verse stands for aloofness, and ‘evasion’ means not to speak nor be affable with her. In this verse, the Quran systematizes the husband's state of evasion when it is feared to occur and threaten not only the security and dignity of the wife, but also the safety of the entire family. No doubt, the hearts always turn from one state to another and feelings change from time to time; and Islam is a method of life to treat each particle and handle any changes.”

 

Islam made all the parties of the house share the responsibility for its stability, calmness and reassurance: it made the husband responsible for amending his house and his wife, and the wife, in turn, is responsible for maintaining and looking after her house, as well as for amending and looking after her husband. This responsibility is shared by both of them and is the safety-belt of the family to ensure that it is not disbanded or scattered.

 

However, the Prophetic Sunnah that explains and explicates the Quran, clarified a lot of details concerning these responsibilities.

 

Concerning the state under discussion i.e. the state of the husband's contempt and aversion, harshness and evasion of his wife, Islam allows the woman to intervene and handle the problem and restore the husband to quiet living and a blissful house, and to use different ways that vary according to the state of people and their way of living.

 

Ways to amend the husband

 

1- Dialogue in the manner that is best: among the problems from which families suffer these days is the lack of ways that spouses communicate with each other, which are always cut off or at least rarely followed.

 

The woman's wisdom to guard her house requires her to remove difficulties from the ways family members communicate, make them seem natural in the marital life, and avoid unreasonable contention and obstinacy which is one of the reasons why the gap between spouses widens. Although unreasonable contention is a destructive emotional ailment, it is easily cured.

 

2- Devotion to serving him; and it is required under Sharee‘ah in normal cases, and more precisely in such cases, for it makes the husband closer and more likely to accept her and makes her swifter to enter his heart; furthermore, it strengthens the marital relations between them.

 

There are countless verses and Hadeeths saying that it is obligatory for the wife to obey her husband. More importantly, the man should learn that his wife might be either a cause of happiness or wretchedness. For this reason, the woman should show to her husband the causes of happiness and bliss: “Three [things] are [a manifestation of] happiness for the son of Aadam and another three are wretchedness for him: it is bliss for the son of Aadam to have a good woman, a good residence and a good riding mount; and it is wretched for the son of Aadam to have a foul woman, a bad residence and an unpleasant riding mount.” [Ahmad]

 

Men should know the importance of having a good, righteous wife at home, as it is one of the most important causes of happiness in life; and this could be achieved only by her devotion to serve him and look after his household.

 

3- Mediation of the wife's father: if all these attempts fail, another step, more significant and serious in the sight of the husband, is required, i.e. the intervention of the wife's good righteous father. Great emphasis should be placed upon his being good and righteous, whose main concern is to protect the life and family of his daughter, and always seek to alleviate, wisely and rationally, the severity of tension between his daughter and her husband.

 

This was the case of Faatimah with her husband ‘Ali . It is narrated on the authority of Sahl ibn Sa‘d As-Saa‘idi that he said:

 

Once the Messenger of Allaah went to the house of Faatimah but did not find ‘Ali in the house. So, he asked: “Where is your paternal cousin?” She replied, “There was something [a quarrel] between me and him whereupon he got angry with me and went out without having a midday nap at home.” The Messenger of Allaah asked someone to look for him. That person came and said, “O Messenger of Allaah! He [‘Ali] is sleeping in the mosque.” So, the Messenger of Allaah went there and found him lying with his upper garment having fallen to one side of his body to which some dust stuck. The Messenger of Allaah started wiping the dust off him, saying: “Get up, O Abu Turaab [you dusty man]! Get up, O Abu Turaab!” [Al-Bukhaari and Muslim]

 

The wife's father here had a big heart, mature awareness, fine speech, and a sense of humor that went to the heart and removed the anger and aversion that lurked there.

 

4- Mediation of good righteous friends: good righteous friends may influence the husband particularly if he respects them, their knowledge and trustworthiness and if their words have an effect on him and his behavior.

 

In this respect, it is narrated on the authority of Abu Juhayfah that the Prophet, , made a bond of brotherhood between Salmaan and Abu Ad-Dardaa' . Salmaan paid a visit to Abu Ad-Dardaa' and found his wife Umm Ad-Dardaa' dressed in shabby clothes (this was before Hijaab was ordained) and asked her why she looked like that. She replied, “Your brother, Abu Ad-Dardaa', has no need for [the pleasures of] this world.” When (it was night and a part of the night passed and) Abu Ad-Dardaa' had gotten up to offer the night prayer, Salmaan told him to go to sleep and Abu Ad-Dardaa' slept. After sometime, Abu Ad-Dardaa' again got up but Salmaan told him to go back to sleep once more. When it was the last hours of the night, Salmaan told him to get up, and then both of them offered prayer. Salmaan told Abu Ad-Dardaa' both, “Your soul has a right over you, your Lord has a right over you, your guest has a right over you, and your family has a right over you. So, give everyone who has a right over you their due right.” Abu Ad-Dardaa' and Salmaan went to the Prophet, , and narrated the whole story to him. The Prophet, , said: “Salmaan has spoken the truth.” [Al-Bukhaari and At-Tirmithi]

 

5- Mediation of good righteous relatives: This might be needed in an advanced stage of dissension. In confirmation of that, Allaah The Almighty Says (what means): {And if you fear dissension between the two, send an arbitrator from his people and an arbitrator from her people. If they both desire reconciliation, Allaah will cause it between them. Indeed, Allaah is Ever Knowing and Acquainted [with all things].} [Quran 4:35]

 

Nevertheless, this is an important means of healing that gives life to the marital life, clears the atmosphere, and removes the small impurities of ignorance from it. Here both arbitrators should show both parties their rights and duties.

 

However, the wife's indulgence and negligence in following up on the mistakes of her husband in an attempt to rectify and reduce them bring about many dispensable problems that are unnecessary for the house, including:

 

·        The husband's contempt, evasion and aversion.

·        Alienation between spouses i.e. psychological divorce.

·        Children torn between their conflicting parents.

·        The loss of the marital bond.

 

!!! Amending the wife !!!

The household is a huge institution which contains many sub-institutions, like the institution of upbringing, the institution of supplies and food, the institution of social relations, and the institution of entertainment. The wife heads all of these institutions. It is of no significance to try to amend the household without amending the wife, and to amend the wife is to amend the entire household. In confirmation of that, Allaah The Almighty Says (what means) relating about Zakariyya (Zechariah) : {And amended for him his wife.} [Quran 21:90] In his commentary on this verse, Ibn ‘Abbaas said, “Her speech was tough, thereupon Allaah The Almighty amended it. It is also said that He made her capable of giving birth to children and of good character.” [At-Tabari]

 

The husband should be mainly concerned with amending, educating, and teaching his wife, as well as improving her character. That is the significance of the Hadeeth narrated on the authority of ‘Abdur-Rahmaan ibn ‘Awf from the Prophet, , where he said: “If the woman offers the five [obligatory] prayers, observes the fasts of the month [of Ramadhaan that is enjoined upon her], maintains her chastity, and obeys her husband, it would be said to her: ‘Enter Paradise from whichever of its gates you like.’”[Ahmad]

 

The command given to the wife to obey her husband puts great responsibility on the husband, as it makes it incumbent upon him to order her to do what Allaah The Almighty orders him to do. Then, it is due upon the husband to endeavor to rescue his household from destruction and to restore to his wife her power and capability to raise the desired generation.

 

The way to amend the wife

 

There are many practical steps to amend one’s wife, including:

 

The first step

 

The correct understanding of the Quranic verse and Prophetic Hadeeths that shed light on family relations form the first step towards achieving this goal. From among those Hadeeths, we may mention the following:

 

It is narrated on the authority of Abu Hurayrah that the Messenger of Allaah, , said: “Treat women kindly, for a women is created from a rib, and the most curved portion of the rib is its upper portion; so, if you try to straighten it, it will break, and if you leave it as it is, it will remain crooked. So treat women kindly.”[Al-Bukhaari and Muslim]

 

Some people think that this Hadeeth adopts a problematic argument: “Islam tells us that ‘woman has been created from a crooked rib, in such a way that if you come to straighten it, you would break it’. At the same time, the husband is required to amend his wife under the pretext that ‘if you leave it [the rib], it would remain crooked.”

 

The truth of the matter is that there is no difficulty in this issue. Amending one’s wife depends upon three important points:

 

Patience: {And enjoin prayer upon your family [and people] and be steadfast therein.} [Quran 20:132]

 

Leniency: “Leniency is never found in anything but that it adorns it.” [Muslim] Both leniency and patience are the fundamental parts of amending anything, and should they gather together, they bring about amendment in the best way.

 

Understanding: i.e. understanding the nature of the woman and her way of thinking, as her priorities differ from those of the man. A wise man is he who could accommodate his priorities and those of his wife.

 

Here, two points should be made clear to the husband:

A man fails when he starts to imitate the woman, and the woman fails when she starts to imitate the man.

 

Familial life affairs are divided into two groups:

 

Some in which the woman has authority and the right to take decisions, and those matters usually pertain to the house like the arrangement of it, and giving it the touch of beauty. Henceforth, it is due upon the man not to interfere in all things, lest he would spoil the world of the woman.

 

Others are in connection with the decision that is up to the man, while preserving her right of consultation and expressing her opinion. That is, in some affairs, the woman should be given full freedom, particularly in those pertaining to the house; and other affairs should be undertaken by the man. In this way, all life affairs may be addressed suitably.

 

Islam does not require the husband to alter the priorities of his wife and her feminine nature. Rather, it does not want him to be strict with these priorities to the extent that the feminine identity is removed from them, nor should those priorities lead the way for him and his entire family.

 

It is narrated on the authority of Abu Hurayrah that the Messenger of Allaah, , said: “No believing man should hate a believing woman [his wife] for if he hates a characteristic in her, he would like another in her.” [Muslim] The meaning of this Hadeeth is also included in the former one, i.e. a woman might do something that would disturb her husband; however, he should not dislike her, but rather to reduce her crookedness he has to entrust to her some affairs, while keeping the whole matter under his observation.

 

There is a Quranic verse that talks about the responsibility of the man in amending his wife. Allaah The Almighty Says (what means): {And enjoin prayer upon your family [and people] and be steadfast therein. We ask you not for provision; We provide for you, and the [best] outcome is for [those of] righteousness.} [Quran 20:132]

 

Many a man engages in securing sustenance for his family but forgets the great mission of enjoining upon them to offer prayer and do what is necessary for life to be upright according to the requirements of Sharee‘ah. Prayer is mentioned here in this verse because of its great importance.

 

The second step

 

The husband should endeavor to enhance his wife’s scientific and educational level. This is of great importance for the wife. Many men are too reluctant to help add to the young women they have married by assisting in improving and introducing worthy traits. They want that they take the wife from her family being an epitome of perfection, being just as they like them to be, without contributing to building her personality. Furthermore, they are not willing to accept in their wives any flaw or mistakes.

 

Before a man blames his wife for her slips, he has to teach, educate and prepare her in order to be a good, righteous mother, and which mission is more vital than this?

 

Many men do not sit with their wives to teach them, although the Prophet, , said: “The best of you is he who is best to his wife.” [At-Tirmithi and Abu Daawood] That applies not only to service and co-operation in the house, but also to raising the wife’s religious, knowledge and intellectual levels.

 

The third step

 

He should treat her in such a way as makes her feel the affection and mercy with which Allaah The Almighty described marriage in Islam when He Said (what means): {And of His Signs is that He created for you from yourselves mates that you may find tranquility in them; and He placed between you affection and mercy. Indeed in that are signs for a people who give thought.} [Quran 30:21]

 

This is the shortest way to amend a wife. Kind people know for certain the effect of kindness on others.

 

The fourth step

 

A husband has to respect his wife’s dignity before her family and, more particularly, before his family. This can deeply influence her, which would make her readier to accept change for the better.

 

These four steps and others are included under a single Quranic command (that means): {Advise them.} [Quran 4:34] To understand her disposition, enhance her knowledge, and deal with her kindly are all included under the concept of advising and kind treatment commanded by Allaah The Almighty in the verse (that means): {Keep [her] in an acceptable manner.} [Quran 2:229]

 

It is a great mistake of a man to try to amend his wife by inverting the sequence that is mentioned in the verse in which Allaah The Almighty Says (what means): {Men are in charge of women by [right of] what Allaah has given one over the other and what they spend [for maintenance] from their wealth. So righteous women are devoutly obedient, guarding in [the husband's] absence what Allaah would have them guard. But those [wives] from whom you fear arrogance - [first] advise them; [then if they persist], forsake them in bed; and [finally], strike them. But if they obey you [once more], seek no means against them. Indeed, Allaah is Ever Exalted and Grand.}  [Quran 4:34]

 

Some husbands begin the process of amending their wives by forsaking them in bed or by striking them, forgetting that they should come upon the first and essential stage, i.e. that of advising and instruction. That inverted sequence of amendment necessarily leads to unrecoverable aversion and a fracture that would be difficult to repair.

'You' and 'I': The Art of Communication in Marital Life – II

There is a huge difference between a positive statement such as: "I always look forward to you returning home in the evening to see you and talk to you", and a negative one such as: "You never care to listen to me even when we meet in the evening."

The use of the pronoun "I" in conversation is more influential and more effective than the use of the pronoun "you"; and "I" always reduces the severity of what you want to say. Try to compare the following two statements:

·         "You don't care about the condition of the house" which is construed by the listener to be an accusation of negligence.

·         "I feel lonely when I am doing the housework", which means the wife bears the responsibility for doing the housework even if she feels lonely, and she does the housework alone.

Dear brothers and sisters:

When the spouses use the subjective pronoun “I” more often in their dialogue, and include positive meanings in their words, their relationship will improve immediately and noticeably, and they may find solutions for their problems once they improve their manner of conversation and dialogue.

It is true that it is not easy to start using the subjective pronoun "I". This depends on the decision taken by each of the spouses to start bearing responsibility for their feelings and needs, and expressing themselves wisely. This requires the person to acquire a special skill in the ability to talk about oneself.

The use of the subjective pronoun "I" means that one will no longer use expressions such as: “You always…”, "You never…", "You make me feel…", which will be replaced with such expressions as: "I feel… ", “I wish…”, "I do not want to...".

Three important words that help one acquire the skills of listening and talking are: feelings, needs and wishes. These simple expressions: "I feel", "I need", and "I wish" transmit to others what we like to say about ourselves, and what we need from others to help us. For example, we could say:

"I have been feeling so stressed out and tired lately."

"I need some rest."

"I wish you could understand what this means to me, so you could help me find a way to rest."

What is more important is that a person speaks subjectively, and talks about his own feelings briefly. It is difficult for some people to acquire this skill; and they may need a lot of encouragement and patience if they are slow in this respect.

In conclusion:

In this article, we have seen the means by which we can talk to each other more effectively. Thus, instead of blaming one another, by saying "you" more than "I", it is important that one should talk positively and subjectively, i.e. about himself, by using the subjective pronoun “I” more often. This helps us express our feelings, needs and wishes, especially when learning the skills of listening and talking, and keeping the channels of communication open with the other party.

Dear husband and wife,

The best way to practice the art of communication is not to blame the other by using "you", but instead, to try to use such positive words as "I" to express our feelings, needs and wishes. An earnest attempt to change what is said or done by the other party into something positive can help one appreciate or, at least, understand them better.

For example, you could say, "I am sorry that things have been tough and difficult for you lately", or you could interrupt the speech by saying: "I can't express how happy I am that you are listening to me like this! How comfortable this makes me feel!"

"I" is intended to express one's purpose:

We can express our purpose by using phrases starting with "I" such as: "I want", "I mean", "I would like to", and "I intend to". When we fail to express ourselves clearly, this failure leads to confusion and ambiguity, for the other party would not understand our wishes and purposes.

Choosing the right words:

Long-term relationships like marriage are characterized by habits that may cause each of the spouses to be heedless of what they says to their life partner, for each partner depends, in choosing words, on habit rather than on conscious selection. Hence, words of encouragement are lost and replaced with others that lead to tension and discontentment.

The following are some of the negative frustrating expressions that are often used: "You will never change", "You're always cranky", "You're wrong, and this is not the first time." We notice that "you" is most often used to express negative words and emotions.

Examples of encouraging words and expressions are: "I love you", "I need you", "I respect the way you handle matters. I like it", "Can I help you?" We notice here that the word "I" is essential to all positive encouraging expressions.

Things to do:

1-        Train yourself to use this manner of communication with your husband this week, and remember to use "I" instead of "you", and use your emotional intelligence in your reactions and dialogue with your husband.

2-        The use of "I" instead of "you" is one of the ways you can keep communication open between you and your husband. It implies the concept of bearing responsibility, and carries positive meanings to encourage the other party to continue with the dialogue.

'You' and 'I': The Art of Communication in Marital Life – I

He said he was coming in ten minutes’ time. Ten minutes pass, half an hour, an hour, and then he shows up.

The wife: "You said ten minutes, and I have been waiting here for an hour."

The husband: "Forgive me, there was too much traffic."
The wife: "This is not the first time. That’s the way you are; always late. You should have called me."
The husband: "My phone is out of credit, and I have no credit to call."
The wife: "How can I trust you? Do you think I am stupid and that all I have to do is to wait for you?"

He looks at her in confusion and stops talking.

Dear husband and wife,
The husband started with a real excuse, then he chose to protect his marital bond through silence.
Change the "you" into an "I":
The term "you" is nothing but a formula for failure in communicating with your husband. It means: “You are guilty and responsible and you have to change. But I am not responsible.”
"I" means that you are thinking in an attempt to interpret the cause of anger. In the above example, the wife is angry, not because the husband is late but because she feels that she is not important to him, which leads to frustration and then anger. This emotion builds up as time passes, and as her attempt to interpret the cause of his delay continues, it leads to other thoughts:
"He always neglects me."
"He gives no importance to me."
"His work is more important to him than me."
"He thinks I have no feelings."
Another emotion:
Why not express the reaction to the delay by using a different emotion?
Feeling sad because she is lonely?
Being afraid that he should be concerned with anything more than her?
Feeling guilty lest she may have done something which made him come home late?
Fearing that something bad might have happened to him?
Sometimes, she could be glad because she managed to be ready before his arrival.
So, when she meets him, she could say:
"I am sad that you came home late, because this means that I am not important to you."
"If only you knew how afraid I was because you were late… I thought something might have happened to you and I was so worried about you."
"If only you knew how eagerly I await you coming home!"
Then, watch him with his eyes sparkling, approaching you, trying to prove the opposite of that. No man on earth can resist such a reception. If the man were to know that he would be received in this way, surely, he would do his best to arrive as soon as possible the next time. Conversely, if he knows there will be a dispute, he will say to himself, "A quarrel is awaiting me anyway, whether I am late for ten minutes or an hour." 
In order not to aggravate the situation, the husband could have said to her when he arrived, "I know that you are upset because I am late and that you have been waiting for me. I apologize."
If each of the spouses leaves the "you" formula, the dialogue will remain open, otherwise, frustration will recur, giving room for anger and resentment to accumulate, which makes any further communication even more difficult.
"I" means that you should ask yourself: "Why am I aggravated?" If you know and address the real cause of aggravation, the pent-up feelings will not accumulate and the reaction will not be negative.
Men must realize that women naturally incline towards caring for others, and devote themselves wholeheartedly to doing so. When a woman’s husband is late, she is concerned about that, and may become tense, and her life and housework may come to a halt because she is worried about him.
The wife should realize that saying "I" instead of "You", and expressing herself using her emotional intelligence will go a long way towards maintaining the channels of communication between her and her husband, instead of silence and an end to dialogue.
Iblees and Aadam… I and you
Consider, dear reader, the difference between the speech of Iblees (Satan), may Allaah curse him, and the speech of Aadam . In the Noble Quran, Iblees says (what means): {"My Lord, because You have put me in error}[Quran 15:39] i.e. 'You are the cause', Exalted and Hallowed be Allaah The Almighty from what he says. On the other hand, Aadam says: {"Our Lord, we have wronged ourselves} [Quran 7:23] it means he holds himself responsible for the sin.

--- The QuRan and Hadith On RamaDaN ---

THE QURAN ON FASTING

"O you who believe! Fasting is prescribed for you as it was prescribed for those before you, that you may become Al-Muttaqun (the pious).
(Fasting) 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, (i.e. an old man, etc.), they have (a choice either to fast or) to feed a 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." (2:183-84)
"The month of Ramadan in which was revealed the Quran, 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), he must fast that month, and whoever is ill or on a journey, the same number (of days which one did not fast must be made up) from other days.
Allah 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 Allah for having guided you so that you may be grateful to Him" (2: 185).
"It is made lawful for you to have sexual relations with your wives on the night of the fasts. They are garments for you and you are the same for them. Allah knows that you used to deceive yourselves, so He turned to you and forgave you. So now have sexual relations with them and seek that which Allah has ordained for you, and eat and drink until the white thread (light) of dawn appears to you distinct from the black thread (darkness of night), then complete your fast till the nightfall.
And do not have sexual relations with them (your wives) while you are in Itikaf in the mosques. These are the limits (set) by Allah, so approach them not. Thus does Allah make clear His signs to mankind that they may become Al Muttaqun (the pious)" (2:187).
"Verily! We have sent it (this Quran) down in the night of Al-Qadr.

And what will make you know what the night of Al-Qadr is?

The night of Al-Qadr is better than a thousand months
Therein descend the angels and the Ruh (Gabriel) by Allah's Permission with all Decrees,

Peace! until the appearance of dawn (97:1-5)

THE HADITH ON FASTING

Abu Huraira related that the Prophet (peace and blessings be upon him) said: Whoever fasts during Ramadan with faith and seeking his reward from Allah will have his past sins forgiven. Whoever prays during the nights in Ramadan with faith and seeking his reward from Allah will have his past sins forgiven. And he who passes Lailat al-Qadr in prayer with faith and seeking his reward from Allah will have his past sins forgiven (Bukhari, Muslim).
Abu Huraira related that Rasulullah said: If anyone omits his fast even for one day in Ramadan without a concession or without being ill, then if he were to fast for the rest of his life he could not make up for it (Bukhari).
Abu Huraira related that the Prophet said: Allah the Majestic and Exalted said: "Every deed of man will receive ten to 700 times reward, except Siyam (fasting), for it is for Me and I shall reward it (as I like). There are two occasions of joy for one who fasts: one when he breaks the fast and the other when he will meet his Lord" (Muslim).

Abu Huraira related that Rasulullah said: Many people who fast get nothing from their fast except hunger and thirst, and many people who pray at night get nothing from it except wakefulness (Darimi).

When to start fasting

en it should appear (Bukhari, Muslim).

The Suhoor meal (which is eaten before dawn)

Anas related that Rasulullah said: Take the Suhoor meal, for there is blessing in it (Bukhari, Muslim).

Breaking your fast

Salman ibn Amir Dhabi related that the Prophet said: Break your fast with dates, or else with water, for it is pure (Abu Dawud, Tirmidhi).

Fasting during a journey

Aisha related that Rasulullah was asked whether one should fast when on a journey, and he replied: Fast if you like, or postpone it if you like (Bukhari, Muslim).

Behavior while fasting

Abu Huraira related that the Prophet said: If a person does not avoid false talk and false conduct during Siyam, then Allah does not care if he abstains from food and drink (Bukhari, Muslim).

Forgetfully eating or drinking while fasting

Abu Huraira related that Rasulullah said: If anyone forgets that he is fasting and eats or drinks he should complete his Siyam, for it is Allah who has fed him and given him drink (Bukhari, Muslim).

Providing for those who are breaking the fast

Zaid ibn Khalid Juhni related that the Prophet said: He who provides for the breaking of the Siyam of another person earns the same merit as the one who was observing Siyam diminishing in any way the reward of the latter (Tirmidhi).

Lailat al-Qadr

Aisha related that the Prophet said: Look for Lailat al-Qadr on an odd-numbered night during the last ten nights of Ramadan (Bukhari).
Anas ibn Malik related that Rasulullah said: When Lailat al-Qadr comes Gabriel descends with a company of angels who ask for blessings on everyone who is remembering Allah, whether they are sitting or standing (Baihaqi).