Ramadaan on Monday, in sha` Allaah - Ramadan, 1432, to begin Monday
Bismillaah Al-Hamdulillaah wa salatu wa salaamu 'ala rasululaah
Amma-ba'd
Ramadaan on Monday, insha` Allaah - Ramadan, 1432, to begin Monday
The official decision and announcement of the High Judiciary Council (HJC) of Saudi Arabia that since the moon of Ramadhaan was not sighted this evening, here in Saudi Arabia, we shall be completing thirty (30) days of Sha'baan (1432 A.H.), in accordance with the hadeeth of the Messenger of Allaah (sal-Allaahu `alayhe wa sallam):
((Fast when you see the crescent. If it is obscured to you, then complete thirty days of Sha'baan. And break your fast when you see the crescent. If it is obscured to you then fast thirty days)), [transmitted by al-Bukhaaree and Muslim].
Subsequently, we shall be starting our taraaweeh prayers tomorrow evening (Sunday 31 July 2011) after the 'Ishaa. prayer, in preparation for the first fast of Ramadhaan on Monday 1 August 2011, inshaa.-Allaah.
Saturday, July 30, 2011
Friday, July 29, 2011
Sunnahs Neglected In Ramadaan
Sunnahs Neglected In Ramadaan
Author: Imaam al-Albaani
Source: Silsilah al-Hudaa wan-Noor, Tape No. 590
http://www.albani.co.uk/
Question: "Could the Shaikh give us some words of benefit for the blessed month of Ramadaan, on this fine occasion"
Shaikh al-Albaanee, may Allaah have mercy upon him said, "Allaah, the Exalted and Most High, says in the Noble Quraan: O you who believe! Fasting is prescribed for you as it was prescribed for those before you, so that you may become people having Taqwaa. Soorah al-Baqarah (2):183
So in this aayah, as will not be hidden to all those who are present, Allaah, the Mighty and Majestic, informs the Ummah of Muhammad, sallallaahu alaihi wa sallam, through this aayah, that He has made Fasting obligatory upon them just as He had made its like obligatory upon the nations before us. This is a matter that is well-known to all of the Muslims who read this aayah, and clearly understand its meaning. But what I wish to speak about is something else, a matter which very few of the general people notice- and this is the saying of Allaah, the Exalted and Most High, at the end of this aayah: So that you may become people having Taqwaa.
So Allaah, the Mighty and Majestic, when He commands His believing servants, or obligates them with some Legislation, (then He) usually just mentions the command, without explaining the wisdom for it. This is because the general wisdom behind Allaah, the Mighty and Majestic¹s, placing duties upon His servants is that He should test them by it, so that it should become apparent (as to) those who will obey Him and those who will disobey Him, the Exalted and Most High.
However in this aayah, He mentioned something that is not found frequently in the Noble Quraan, which is that He mentioned the reason for the order to Fast, by His Saying: So that you may become people of Taqwaa.
So the wisdom behind the Believers to fast is not just that they should prevent themselves from enjoyable and permissible and good things, even though this is an obligation upon the fasting person - but this is not the only thing that is required and intended by this Fasting. So Allaah, the Mighty and Majestic, concluded His command to fast by His Saying: So that you may become people of Taqwaa.
Meaning: that the wisdom behind the prescription of Fasting is that the Muslim should increase in obedience to Allaah, the Exalted and Most High, in the month of Fasting, and become more obedient than he was before it.
Then the Prophet, sallallaahu alaihi wa sallam, clearly stated and completely clarified this point of divine wisdom, by his, sallallaahu alaihi wa sallam, saying, as is reported in the Saheeh of al-Bukhaaree (no. 1903), that he sallallaahu alaihi wa sallam, said, "Whoever does not abandon falsehood in speech and action, then Allaah has no need that he should leave his food and drink." Meaning: that Allaah, the Mighty and Majestic, did not intend and desire, by the obligation of Fasting - which is to withhold for a stated time, well known to you all - that they should only withhold from eating and drinking. Rather they should also withhold from that which Allaah, the Mighty and Majestic, has forbidden with regard to sins and acts of disobedience to Him; and from that is falsehood in speech and action. So the Messanger, sallallaahu alaihi wa sallam, is emphasizing the aayah: So that you may become people of Taqwaa. i.e. that you should, as an act of worship to draw you closer to Allaah, the Mighty and Majestic, in addition to withholding from food and drink, also withhold from forbidden actions such as backbiting, carrying tales to cause harm to people, false witness, lying and so on, with regard to those forbidden manners that we are all aware of.
Therefore it is obligatory that all the Muslims should be aware that actions which disrupt the Fast are not just the physical acts, which are generally known, which are eating, drinking and sexual intercourse. The Fast is not just that you withhold from this. Therefore some of the scholars differentiate, and divide those things which disrupt the Fast into two categories, and this is what I intend by this talk of mine at this time that is blessed, if Allaah wills.
This is especially important since those who deliver Khutbahs and admonish the people during Ramadaan, when they speak about those things which disrupt the Fast, then they only speak about the material things, those things that we have just mentioned eating, drinking and sexual intercourse. But what they should do, as sincere advisers and people who give reminder to the Muslims in general, is to concentrate a great deal upon the second category of things which disrupt the Fast. This is because the people have become used to thinking that Fasting is just to refrain from the first category, to withhold from the material things. But there is another category of things which disrupt the Fast, which we are able to call the non-material things which disrupt the Fast.
So you have just heard his, sallallaahu alaihi wa sallam, saying, "Whoever does not abandon falsehood in speech and action, then Allaah has no need that he should leave his food and drink."
Therefore every fasting person should examine himself and see: is he just withholding from the material things, or is he also withholding from those non-material things? Meaning: has he made his manners and behaviour good when the blessed month of Ramadaan comes? If that is the case, then he has fulfilled the Saying of Allaah, the Exalted and Most High, at the end of the aayah: So that you may become people of Taqwaa.
But as for he one who restricts himself in his fasting to just withholding from food and drink, but who continues and persists upon the evil manners which he was upon previously, before Ramadaan, then this is not the Fasting that is desired and required from the wisdom behind the legislation of this noble month, which our Lord, the Mighty and Majestic indicates in His Saying: So that you may become people of Taqwaa.
So therefore we advise and remind our brother Muslims that they should remind this other category of things, those that are non-material, which disrupt the Fast, and it is something which the admonishers and those who seek to direct the people to the correct way rarely speak about, not to mention the general people, who are not aware of this category of things which disrupt the fast, i.e., the non-material things.
This is what I wanted to remind our brothers who are present in this fine gathering about, if Allaah wills, so that it may be cause of their increasing in acts of worship seeking to draw closer to Allaah, the Exalted and Most High, in this blessed month, the month of Fasting, which is such that we hope that Allaah, the Exalted and Most High, will guide and grant us all the success of fulfilling the due right of this blessed month, which is that we withhold from both the material and the non-material things which disrupt the Fast.
Then in addition to this word, I hope that you will pay attention to some affairs which have been neglected by the majority of the general Muslims, indeed and also by those having knowledge.
There is a hadeeth which is very often neglected because of another hadeeth, because the majority of people are unable to reconcile in practice and application between them. So this hadeeth is his, sallallaahu alaihi wa sallam, saying, "My Ummah will continue to be upon good for as long as they hasten to break the fast and delay the pre-dawn meal."
So here two matters were mentioned, and they are neglected by most of the people, and they are: hastening to break the fast, and delaying the pre-dawn meal (Suhoor).
As for neglect of the first matter, which is hastening to break the Fast, then in the view of some people it contradicts another hadeeth, which is his, sallallaahu alaihi wa sallam, saying, "My Ummah will continue to be upon good for as long as they hasten to pray the Maghrib Prayer."
So here we have two commands, to hasten with two matters. So it appears to some people that we cannot hasten to perform both of them together.
But reconciling between the command to hasten with breaking the Fast and the command to hasten to pray the Maghrib Prayer is a very easy matter. So it is something which our Prophet, sallallaahu alaihi wa sallam, made clear to us by his action and practice. So he, sallallaahu alaihi wa sallam, used to break the Fast with three dates. He would eat three dates. Then he would pray the Maghrib Prayer, then he would eat again if he found that he needed to eat the evening meal.
But today we fall into two offenses:
(i) Firstly we delay the Adhaan from its legislated time. Then after this delay comes another delay, which is that we sit down for a meal - except for a few people who are eager and pray the Maghrib Prayer in the mosque. But the majority of the people wait until they hear the Adhaan, and then they sit down to eat as if they are having a dinner, or their evening meal, and not just breaking their fast.
So the Adhaan these days - in most of the lands of Islaam, is, unfortunately, I have to say, and not just in Jordan, and I have known this from investigation, in most of the lands of Islaam - the Adhaan for Maghrib is given after the time it becomes due. And the reason for this is that we have abandoned adhering to and applying the Islamic rulings, and instead we have come to depend upon astronomical calculations. We depend upon the timetable.
But these time-tables are based upon astronomical calculations which count the land as being a single flat plane. So they give a time for this flat plane, whereas the reality is that the land, particularly in this land of ours varies, varying between the depression of valleys and the elevation of mountains. So it is not correct that a single time be given which covers the shore, the planes and the mountains. No, each part of the land has its own time. So therefore whoever is able in his place of residence, in his city or his village, to see the sun set with his own eye, then whatever time it sets at, then that is the hastening that we have been commanded with in his, sallallaahu alaihi wa sallam, saying, which we just mentioned, "My Ummah will continue to be upon good as long as they hasten to break the fast." So the Prophet sallallaahu alaihi wa sallam, was careful to implement this Sunnah by teaching it, and by putting it into practice.
As for his teaching, then he, sallallaahu alaihi wa sallam, said, in the hadeeth reported by al-Bukharee in his Saheeh (no. 1954), "If the night appears from this side," and he pointed towards the east ,"and the day has departed from here," and he pointed towards the west , "and the sun has set‹then the fasting persons fast is broken"
What does, 'the fasting persons fast is broken' mean? It means he has entered under the ruling that he should break his fast. So then comes the previous ruling where the Messenger, sallallaahu alaihi wa sallam, encouraged hastening to break the Fast, and the Messenger, sallallaahu alaihi wa sallam, used to implement this, even when he was riding on a journey.
So it is reported in the Saheeh of al-Bukharee (no.1955) that the Prophet, sallallaahu alaihi wa sallam, ordered one of his Companions to prepare the Iftaar for him. So he replied, O Messenger of Allaah it is still daytime before us.¹ Meaning: the light of the sun, so even though it had set, yet its light was still clear in the west. So the Messenger, sallallaahu alaihi wa sallam, did not respond to what he had said, rather he re-emphasised the command to him to prepare the Iftaar. So the narrator of the hadeeth who said, We could see daylight in front of us,¹ meaning: the light of day, the light of the sun, When we broke our fast,¹ said, "If one of us had climbed onto his camel he would have seen the sun." The sun had set from here, and the Messenger, sallallaahu alaihi wa sallam, ordered one of the Companions to prepare the Iftaar . Why? To hasten upon good "My Ummah will continue upon good for as long as they hasten to break the Fast."
So what is important is that we notice that the Iftaar which is legislated to be hastened must be done with a few dates. Then we must hasten to perform the Prayer. Then after this the people can sit and eat as they need.
This is the first matter which I wanted to remind of, and it is how to reconcile the two matters which the Prophet, sallallaahu alaihi wa sallam, commanded we should hasten to perform. The first being the command to hasten the breaking of the Fast, and the second being the command to hasten to perform the Maghrib Prayer. So the Iftaar should be done with some dates, as occurs in the Sunnah, and if dates are not available, then with some gulps of water. Then the Prayer should pray in congregation in the mosque.
Then the other matter which I want to remind of is what occurs in the previous hadeeth, "And they delay the pre-dawn meal" Meaning: what is required here is the opposite to the case of the Iftaar. So he, sallallaahu alaihi wa sallam, commanded us to hasten to perform the Iftaar. But as for the Suhoor, then it should be delayed. But what happens today is totally contrary to this, since many people eat their Suhoor before the appearance of Fajr by perhaps an hour. This is not befitting. This is contrary to the Sunnah shown by the saying of the Prophet, sallallaahu alaihi wa sallam, and by his practice. So the Companions of the Prophet, sallallaahu alaihi wa sallam, used to leave the Suhoor so late, that one of them would almost hear the Adhaan and he would still be eating. He delayed the Suhoor.
Indeed there is an authentic hadeeth reported from the Prophet, sallallaahu alaihi wa sallam, which shows the ease afforded by Islaam, which is to be counted as one of the principles of Islaam, which the Muslims are proud of, especially with regard to the matter of Fasting, since Allaah, the Mighty and Majestic, concluded the aayahs concerning Fasting with His Saying: Allaah desires ease for you, and He does not desire to make things difficult for you.
So from this ease is his, sallallaahu alaihi wa sallam, saying, "If one of you hears the call to Prayer and the vessel is in the hand of one of you, then let him not put it down until he fulfils his need from it."
" If one of you hears the call to Prayer and the vessel" the vessel containing food, whether it be milk, some drink, water, anything which a person may take as Suhoor, and he hears the Adhaan, then he should not say, Now the food is forbidden by the Adhaan being heard for the person who has had enough of it. It is not allowed for him to then have any more, whether it be a drink, or some fruit, when he has had his fill of whatever he was eating.¹
But as for the one who hears the Adhaan and he has not yet taken what he needs from the food and the drink, then the Messenger, sallallaahu alaihi wa sallam, made that lawful for him. So he clearly said, in the clear and eloquent Arabic language, "If one of you hears the call to Prayer, and the vessel is in his hand, then let him not put it down until he fulfils his need from it."
And what is meant here by the call is the second call, the second Adhaan. It is not the first Adhaan, which they wrongly call the Adhaan for withholding (al-Imsaak). We must know that there is no basis for calling the first Adhaan the Adhaan for withholding (imsaak).
The second Adhaan is when we are to withhold, and this is clearly stated in the Quraan, since Allaah, the Mighty and Majestic, says: And eat and drink until the white thread of dawn becomes clear to you from the black thread of the night.
So eating becomes forbidden at the start of the time of the Fajr Prayer. There is no separation between these two things. There is no withholding from food and drink for a quarter of an hour, or less than that, or more than that, before the start of the time for the Fajr Prayer. Not at all.
Because the Prayer becomes due when the true dawn appears, and food becomes forbidden for the fasting person when the true dawn appears. So there is no separation between these two matters at all.
So therefore there occurs in the hadeeth agreed upon by al-Bukharee and Muslim, from the hadeeth of ¹Abdullaah ibn ¹Umar ibn al-Khattaab, radiyallaahu ¹anhumaa, that the Prophet, sallallaahu alaihi wa sallam, said, "Let not the Adhaan of Bilaal deceive you Š" meaning, the first Adhaan, "Š because he gives the Adhaan in order to awaken the person who is sleeping, and so that the person who wishes to eat the pre-dawn meal can do so. So eat and drink until Ibn Umm Maktoon gives the Adhaan."
Ibn Umm Maktoon, and his name was ¹Amr, he was a blind man, and he was the one about whom the Saying of Allaah, the Exalted and Most High, came down: He frowned and turned away, that the blind man came to him
to the end of the Aayahs.
So he used to give the second Adhaan, the Adhaan which means that eating becomes prohibited, and that it is now time for the Fajr Prayer.
How had he used to give the adhaan when he was blind? This is a question which naturally occurs to some people. So ¹mr ibn Umm Maktoom used to climb upon the roof of the mosque, and he could not see the dawn, but he would wait until someone passing by saw the dawn. So when someone saw that the dawn had appeared and spread across the horizon, then they would say to him, It is morning. It is morning. Then he would give the Adhaan.
So you will notice here that the Adhaan of 'Amr ibn Umm Maktoom was after the Fajr had appeared, and had been seen by the people whilst they were walking in the streets. So the when it was said to him, "It is morning. It is morning," he would give the Adhaan.
So therefore there is latitude in the affair, since the muadhdhin would be delayed in giving the Adhaan until he heard the people telling him, "It is morning, it is morning." And then Allaah¹s Messenger, sallallaahu alaihi wa sallam, said, "If one of you hears the call to Prayer and the vessel is in his hand, then let him not put it down until he has fulfilled his need from it."
So Allaah, the Mighty and Majestic, spoke truly when He said at the end of those Aayahs relating to Fasting: Allaah desires to make things easy for you, and He does not desire to make things difficult for you.
and
And that you should complete the number of days, and that you should glorify Allaah by mentioningtakbeer for His having guided you, and that you should be thankful.
So therefore from the Fiqh that is to be criticised, and which runs contrary to this Sunnah, is that a person says, "If someone hears the Adhaan and has some food in his mouth, then he must spit it out." So this is over strictness, and (ghuluww) exceeding the limits in the Religion, and the Lord of all of the creation admonished us, and reminded us, in His Book and in the Sunnah of His Prophet, sallallaahu alaihi wa sallam, that we should not exceed the due limits in our Religion. So He said, in the Noble Quraan: O people of the Book! Do not exceed the limits in your religion, and do not say anything about Allaah except the truth.
And our Messenger sallallaahu alaihi wa sallam, said to us, or he, sallallaahu alaihi wa sallam, said, "Beware of (ghuluww) exceeding the limits in the Religion. Because those who came before you were destroyed by their exceeding the limits in their Religion."
So when Allaah¹s Messenger, sallallaahu alaihi wa sallam, has made it clear to us that there is in the matter of a persons taking suhoor, latitude and a margin of ease, to the extent that he said, "If one of you hears the call to Prayer whilst the vessel is in his hand, then let him not put it down until he has completed his need from it."
So it is opposition to Allaah and to the Messenger that a person says that one who hears the adhaan whilst he has food in his mouth must spit it out upon the ground. This is not from the Sunnah. Rather this is contrary to the Sunnah, and is contrary to the clear command of the Messenger, sallallaahu alaihi wa sallam,.
And I have been asked many times, so I will not leave the need for such a question, but rather I will precede you in it, by stating that this hadeeth is to be found in some of the most famous books of the Sunnah. From them being the Sunan of Aboo Daawood, and it is the third book from the well-known six books. The first of which is Saheehul-Bukhaaree, the second being Saheeh Muslim, and the third being the Sunan of Aboo Daawood.
This hadeeth is to be found in it, and it is likewise reported by Aboo Abdullaah al-Haakim in his Mustadrak, and it is likewise reported by the Imaam, the Imaam of the Sunnah Ahmad ibn Hanbal, rahimahullaah, in his tremendous book known as the Musnad of Imaam Ahmad.
So the hadeth is not a strange hadeeth, rather it is a well-known hadeeth, and was reported by the Imaams of the sunnah in the early times, and with an authentic chain of narration.
So here I say, to conclude this talk, since perhaps some of you have questions, which we will answer if Allaah wills, so I conclude it with his, sallallaahu alaihi wa sallam, saying "Allaah loves that His allowances be acted upon just as He loves that His prescribed duties be carried out," and in one narration, "Just as He hates that disobedience to Him be committed."
So there are two narrations, "Allaah loves that His allowances be acted upon just as He loves that His prescribed duties be carried out", and the second narration is, " as He hates that disobedience to Him be committed."
So therefore the Muslim should not practice false piety, and (as a result) refrain from obeying the Prophet, sallallaahu alaihi wa sallam, in that which he encouraged us upon and clarified to us.
And what has been said is sufficient, and all praise is for Allaah, the Lord of all of the creation."
Masjid Al Bukhaari
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Author: Imaam al-Albaani
Source: Silsilah al-Hudaa wan-Noor, Tape No. 590
http://www.albani.co.uk/
Question: "Could the Shaikh give us some words of benefit for the blessed month of Ramadaan, on this fine occasion"
Shaikh al-Albaanee, may Allaah have mercy upon him said, "Allaah, the Exalted and Most High, says in the Noble Quraan: O you who believe! Fasting is prescribed for you as it was prescribed for those before you, so that you may become people having Taqwaa. Soorah al-Baqarah (2):183
So in this aayah, as will not be hidden to all those who are present, Allaah, the Mighty and Majestic, informs the Ummah of Muhammad, sallallaahu alaihi wa sallam, through this aayah, that He has made Fasting obligatory upon them just as He had made its like obligatory upon the nations before us. This is a matter that is well-known to all of the Muslims who read this aayah, and clearly understand its meaning. But what I wish to speak about is something else, a matter which very few of the general people notice- and this is the saying of Allaah, the Exalted and Most High, at the end of this aayah: So that you may become people having Taqwaa.
So Allaah, the Mighty and Majestic, when He commands His believing servants, or obligates them with some Legislation, (then He) usually just mentions the command, without explaining the wisdom for it. This is because the general wisdom behind Allaah, the Mighty and Majestic¹s, placing duties upon His servants is that He should test them by it, so that it should become apparent (as to) those who will obey Him and those who will disobey Him, the Exalted and Most High.
However in this aayah, He mentioned something that is not found frequently in the Noble Quraan, which is that He mentioned the reason for the order to Fast, by His Saying: So that you may become people of Taqwaa.
So the wisdom behind the Believers to fast is not just that they should prevent themselves from enjoyable and permissible and good things, even though this is an obligation upon the fasting person - but this is not the only thing that is required and intended by this Fasting. So Allaah, the Mighty and Majestic, concluded His command to fast by His Saying: So that you may become people of Taqwaa.
Meaning: that the wisdom behind the prescription of Fasting is that the Muslim should increase in obedience to Allaah, the Exalted and Most High, in the month of Fasting, and become more obedient than he was before it.
Then the Prophet, sallallaahu alaihi wa sallam, clearly stated and completely clarified this point of divine wisdom, by his, sallallaahu alaihi wa sallam, saying, as is reported in the Saheeh of al-Bukhaaree (no. 1903), that he sallallaahu alaihi wa sallam, said, "Whoever does not abandon falsehood in speech and action, then Allaah has no need that he should leave his food and drink." Meaning: that Allaah, the Mighty and Majestic, did not intend and desire, by the obligation of Fasting - which is to withhold for a stated time, well known to you all - that they should only withhold from eating and drinking. Rather they should also withhold from that which Allaah, the Mighty and Majestic, has forbidden with regard to sins and acts of disobedience to Him; and from that is falsehood in speech and action. So the Messanger, sallallaahu alaihi wa sallam, is emphasizing the aayah: So that you may become people of Taqwaa. i.e. that you should, as an act of worship to draw you closer to Allaah, the Mighty and Majestic, in addition to withholding from food and drink, also withhold from forbidden actions such as backbiting, carrying tales to cause harm to people, false witness, lying and so on, with regard to those forbidden manners that we are all aware of.
Therefore it is obligatory that all the Muslims should be aware that actions which disrupt the Fast are not just the physical acts, which are generally known, which are eating, drinking and sexual intercourse. The Fast is not just that you withhold from this. Therefore some of the scholars differentiate, and divide those things which disrupt the Fast into two categories, and this is what I intend by this talk of mine at this time that is blessed, if Allaah wills.
This is especially important since those who deliver Khutbahs and admonish the people during Ramadaan, when they speak about those things which disrupt the Fast, then they only speak about the material things, those things that we have just mentioned eating, drinking and sexual intercourse. But what they should do, as sincere advisers and people who give reminder to the Muslims in general, is to concentrate a great deal upon the second category of things which disrupt the Fast. This is because the people have become used to thinking that Fasting is just to refrain from the first category, to withhold from the material things. But there is another category of things which disrupt the Fast, which we are able to call the non-material things which disrupt the Fast.
So you have just heard his, sallallaahu alaihi wa sallam, saying, "Whoever does not abandon falsehood in speech and action, then Allaah has no need that he should leave his food and drink."
Therefore every fasting person should examine himself and see: is he just withholding from the material things, or is he also withholding from those non-material things? Meaning: has he made his manners and behaviour good when the blessed month of Ramadaan comes? If that is the case, then he has fulfilled the Saying of Allaah, the Exalted and Most High, at the end of the aayah: So that you may become people of Taqwaa.
But as for he one who restricts himself in his fasting to just withholding from food and drink, but who continues and persists upon the evil manners which he was upon previously, before Ramadaan, then this is not the Fasting that is desired and required from the wisdom behind the legislation of this noble month, which our Lord, the Mighty and Majestic indicates in His Saying: So that you may become people of Taqwaa.
So therefore we advise and remind our brother Muslims that they should remind this other category of things, those that are non-material, which disrupt the Fast, and it is something which the admonishers and those who seek to direct the people to the correct way rarely speak about, not to mention the general people, who are not aware of this category of things which disrupt the fast, i.e., the non-material things.
This is what I wanted to remind our brothers who are present in this fine gathering about, if Allaah wills, so that it may be cause of their increasing in acts of worship seeking to draw closer to Allaah, the Exalted and Most High, in this blessed month, the month of Fasting, which is such that we hope that Allaah, the Exalted and Most High, will guide and grant us all the success of fulfilling the due right of this blessed month, which is that we withhold from both the material and the non-material things which disrupt the Fast.
Then in addition to this word, I hope that you will pay attention to some affairs which have been neglected by the majority of the general Muslims, indeed and also by those having knowledge.
There is a hadeeth which is very often neglected because of another hadeeth, because the majority of people are unable to reconcile in practice and application between them. So this hadeeth is his, sallallaahu alaihi wa sallam, saying, "My Ummah will continue to be upon good for as long as they hasten to break the fast and delay the pre-dawn meal."
So here two matters were mentioned, and they are neglected by most of the people, and they are: hastening to break the fast, and delaying the pre-dawn meal (Suhoor).
As for neglect of the first matter, which is hastening to break the Fast, then in the view of some people it contradicts another hadeeth, which is his, sallallaahu alaihi wa sallam, saying, "My Ummah will continue to be upon good for as long as they hasten to pray the Maghrib Prayer."
So here we have two commands, to hasten with two matters. So it appears to some people that we cannot hasten to perform both of them together.
But reconciling between the command to hasten with breaking the Fast and the command to hasten to pray the Maghrib Prayer is a very easy matter. So it is something which our Prophet, sallallaahu alaihi wa sallam, made clear to us by his action and practice. So he, sallallaahu alaihi wa sallam, used to break the Fast with three dates. He would eat three dates. Then he would pray the Maghrib Prayer, then he would eat again if he found that he needed to eat the evening meal.
But today we fall into two offenses:
(i) Firstly we delay the Adhaan from its legislated time. Then after this delay comes another delay, which is that we sit down for a meal - except for a few people who are eager and pray the Maghrib Prayer in the mosque. But the majority of the people wait until they hear the Adhaan, and then they sit down to eat as if they are having a dinner, or their evening meal, and not just breaking their fast.
So the Adhaan these days - in most of the lands of Islaam, is, unfortunately, I have to say, and not just in Jordan, and I have known this from investigation, in most of the lands of Islaam - the Adhaan for Maghrib is given after the time it becomes due. And the reason for this is that we have abandoned adhering to and applying the Islamic rulings, and instead we have come to depend upon astronomical calculations. We depend upon the timetable.
But these time-tables are based upon astronomical calculations which count the land as being a single flat plane. So they give a time for this flat plane, whereas the reality is that the land, particularly in this land of ours varies, varying between the depression of valleys and the elevation of mountains. So it is not correct that a single time be given which covers the shore, the planes and the mountains. No, each part of the land has its own time. So therefore whoever is able in his place of residence, in his city or his village, to see the sun set with his own eye, then whatever time it sets at, then that is the hastening that we have been commanded with in his, sallallaahu alaihi wa sallam, saying, which we just mentioned, "My Ummah will continue to be upon good as long as they hasten to break the fast." So the Prophet sallallaahu alaihi wa sallam, was careful to implement this Sunnah by teaching it, and by putting it into practice.
As for his teaching, then he, sallallaahu alaihi wa sallam, said, in the hadeeth reported by al-Bukharee in his Saheeh (no. 1954), "If the night appears from this side," and he pointed towards the east ,"and the day has departed from here," and he pointed towards the west , "and the sun has set‹then the fasting persons fast is broken"
What does, 'the fasting persons fast is broken' mean? It means he has entered under the ruling that he should break his fast. So then comes the previous ruling where the Messenger, sallallaahu alaihi wa sallam, encouraged hastening to break the Fast, and the Messenger, sallallaahu alaihi wa sallam, used to implement this, even when he was riding on a journey.
So it is reported in the Saheeh of al-Bukharee (no.1955) that the Prophet, sallallaahu alaihi wa sallam, ordered one of his Companions to prepare the Iftaar for him. So he replied, O Messenger of Allaah it is still daytime before us.¹ Meaning: the light of the sun, so even though it had set, yet its light was still clear in the west. So the Messenger, sallallaahu alaihi wa sallam, did not respond to what he had said, rather he re-emphasised the command to him to prepare the Iftaar. So the narrator of the hadeeth who said, We could see daylight in front of us,¹ meaning: the light of day, the light of the sun, When we broke our fast,¹ said, "If one of us had climbed onto his camel he would have seen the sun." The sun had set from here, and the Messenger, sallallaahu alaihi wa sallam, ordered one of the Companions to prepare the Iftaar . Why? To hasten upon good "My Ummah will continue upon good for as long as they hasten to break the Fast."
So what is important is that we notice that the Iftaar which is legislated to be hastened must be done with a few dates. Then we must hasten to perform the Prayer. Then after this the people can sit and eat as they need.
This is the first matter which I wanted to remind of, and it is how to reconcile the two matters which the Prophet, sallallaahu alaihi wa sallam, commanded we should hasten to perform. The first being the command to hasten the breaking of the Fast, and the second being the command to hasten to perform the Maghrib Prayer. So the Iftaar should be done with some dates, as occurs in the Sunnah, and if dates are not available, then with some gulps of water. Then the Prayer should pray in congregation in the mosque.
Then the other matter which I want to remind of is what occurs in the previous hadeeth, "And they delay the pre-dawn meal" Meaning: what is required here is the opposite to the case of the Iftaar. So he, sallallaahu alaihi wa sallam, commanded us to hasten to perform the Iftaar. But as for the Suhoor, then it should be delayed. But what happens today is totally contrary to this, since many people eat their Suhoor before the appearance of Fajr by perhaps an hour. This is not befitting. This is contrary to the Sunnah shown by the saying of the Prophet, sallallaahu alaihi wa sallam, and by his practice. So the Companions of the Prophet, sallallaahu alaihi wa sallam, used to leave the Suhoor so late, that one of them would almost hear the Adhaan and he would still be eating. He delayed the Suhoor.
Indeed there is an authentic hadeeth reported from the Prophet, sallallaahu alaihi wa sallam, which shows the ease afforded by Islaam, which is to be counted as one of the principles of Islaam, which the Muslims are proud of, especially with regard to the matter of Fasting, since Allaah, the Mighty and Majestic, concluded the aayahs concerning Fasting with His Saying: Allaah desires ease for you, and He does not desire to make things difficult for you.
So from this ease is his, sallallaahu alaihi wa sallam, saying, "If one of you hears the call to Prayer and the vessel is in the hand of one of you, then let him not put it down until he fulfils his need from it."
" If one of you hears the call to Prayer and the vessel" the vessel containing food, whether it be milk, some drink, water, anything which a person may take as Suhoor, and he hears the Adhaan, then he should not say, Now the food is forbidden by the Adhaan being heard for the person who has had enough of it. It is not allowed for him to then have any more, whether it be a drink, or some fruit, when he has had his fill of whatever he was eating.¹
But as for the one who hears the Adhaan and he has not yet taken what he needs from the food and the drink, then the Messenger, sallallaahu alaihi wa sallam, made that lawful for him. So he clearly said, in the clear and eloquent Arabic language, "If one of you hears the call to Prayer, and the vessel is in his hand, then let him not put it down until he fulfils his need from it."
And what is meant here by the call is the second call, the second Adhaan. It is not the first Adhaan, which they wrongly call the Adhaan for withholding (al-Imsaak). We must know that there is no basis for calling the first Adhaan the Adhaan for withholding (imsaak).
The second Adhaan is when we are to withhold, and this is clearly stated in the Quraan, since Allaah, the Mighty and Majestic, says: And eat and drink until the white thread of dawn becomes clear to you from the black thread of the night.
So eating becomes forbidden at the start of the time of the Fajr Prayer. There is no separation between these two things. There is no withholding from food and drink for a quarter of an hour, or less than that, or more than that, before the start of the time for the Fajr Prayer. Not at all.
Because the Prayer becomes due when the true dawn appears, and food becomes forbidden for the fasting person when the true dawn appears. So there is no separation between these two matters at all.
So therefore there occurs in the hadeeth agreed upon by al-Bukharee and Muslim, from the hadeeth of ¹Abdullaah ibn ¹Umar ibn al-Khattaab, radiyallaahu ¹anhumaa, that the Prophet, sallallaahu alaihi wa sallam, said, "Let not the Adhaan of Bilaal deceive you Š" meaning, the first Adhaan, "Š because he gives the Adhaan in order to awaken the person who is sleeping, and so that the person who wishes to eat the pre-dawn meal can do so. So eat and drink until Ibn Umm Maktoon gives the Adhaan."
Ibn Umm Maktoon, and his name was ¹Amr, he was a blind man, and he was the one about whom the Saying of Allaah, the Exalted and Most High, came down: He frowned and turned away, that the blind man came to him
to the end of the Aayahs.
So he used to give the second Adhaan, the Adhaan which means that eating becomes prohibited, and that it is now time for the Fajr Prayer.
How had he used to give the adhaan when he was blind? This is a question which naturally occurs to some people. So ¹mr ibn Umm Maktoom used to climb upon the roof of the mosque, and he could not see the dawn, but he would wait until someone passing by saw the dawn. So when someone saw that the dawn had appeared and spread across the horizon, then they would say to him, It is morning. It is morning. Then he would give the Adhaan.
So you will notice here that the Adhaan of 'Amr ibn Umm Maktoom was after the Fajr had appeared, and had been seen by the people whilst they were walking in the streets. So the when it was said to him, "It is morning. It is morning," he would give the Adhaan.
So therefore there is latitude in the affair, since the muadhdhin would be delayed in giving the Adhaan until he heard the people telling him, "It is morning, it is morning." And then Allaah¹s Messenger, sallallaahu alaihi wa sallam, said, "If one of you hears the call to Prayer and the vessel is in his hand, then let him not put it down until he has fulfilled his need from it."
So Allaah, the Mighty and Majestic, spoke truly when He said at the end of those Aayahs relating to Fasting: Allaah desires to make things easy for you, and He does not desire to make things difficult for you.
and
And that you should complete the number of days, and that you should glorify Allaah by mentioningtakbeer for His having guided you, and that you should be thankful.
So therefore from the Fiqh that is to be criticised, and which runs contrary to this Sunnah, is that a person says, "If someone hears the Adhaan and has some food in his mouth, then he must spit it out." So this is over strictness, and (ghuluww) exceeding the limits in the Religion, and the Lord of all of the creation admonished us, and reminded us, in His Book and in the Sunnah of His Prophet, sallallaahu alaihi wa sallam, that we should not exceed the due limits in our Religion. So He said, in the Noble Quraan: O people of the Book! Do not exceed the limits in your religion, and do not say anything about Allaah except the truth.
And our Messenger sallallaahu alaihi wa sallam, said to us, or he, sallallaahu alaihi wa sallam, said, "Beware of (ghuluww) exceeding the limits in the Religion. Because those who came before you were destroyed by their exceeding the limits in their Religion."
So when Allaah¹s Messenger, sallallaahu alaihi wa sallam, has made it clear to us that there is in the matter of a persons taking suhoor, latitude and a margin of ease, to the extent that he said, "If one of you hears the call to Prayer whilst the vessel is in his hand, then let him not put it down until he has completed his need from it."
So it is opposition to Allaah and to the Messenger that a person says that one who hears the adhaan whilst he has food in his mouth must spit it out upon the ground. This is not from the Sunnah. Rather this is contrary to the Sunnah, and is contrary to the clear command of the Messenger, sallallaahu alaihi wa sallam,.
And I have been asked many times, so I will not leave the need for such a question, but rather I will precede you in it, by stating that this hadeeth is to be found in some of the most famous books of the Sunnah. From them being the Sunan of Aboo Daawood, and it is the third book from the well-known six books. The first of which is Saheehul-Bukhaaree, the second being Saheeh Muslim, and the third being the Sunan of Aboo Daawood.
This hadeeth is to be found in it, and it is likewise reported by Aboo Abdullaah al-Haakim in his Mustadrak, and it is likewise reported by the Imaam, the Imaam of the Sunnah Ahmad ibn Hanbal, rahimahullaah, in his tremendous book known as the Musnad of Imaam Ahmad.
So the hadeth is not a strange hadeeth, rather it is a well-known hadeeth, and was reported by the Imaams of the sunnah in the early times, and with an authentic chain of narration.
So here I say, to conclude this talk, since perhaps some of you have questions, which we will answer if Allaah wills, so I conclude it with his, sallallaahu alaihi wa sallam, saying "Allaah loves that His allowances be acted upon just as He loves that His prescribed duties be carried out," and in one narration, "Just as He hates that disobedience to Him be committed."
So there are two narrations, "Allaah loves that His allowances be acted upon just as He loves that His prescribed duties be carried out", and the second narration is, " as He hates that disobedience to Him be committed."
So therefore the Muslim should not practice false piety, and (as a result) refrain from obeying the Prophet, sallallaahu alaihi wa sallam, in that which he encouraged us upon and clarified to us.
And what has been said is sufficient, and all praise is for Allaah, the Lord of all of the creation."
Masjid Al Bukhaari
2501 Bristol Dr
West Palm Beach Fl 33049
(561) 291-9698
Wednesday, July 27, 2011
Striving Hard, Competing for Good Deeds in Ramadaan
From a forwarded mailing....
Bismillaah Al-Hamdulillaah wa salatu wa salamu 'ala Rasulullaah
Amma-ba'd
Striving Hard, Competing for Good Deeds in Ramadaan, by Shaykh 'Abdul-'Azeez bin Baaz (rahimahullaah)
All Praise is due to Allaah, and may the peace and blessings be upon His Messenger Muhammad.
It is legislated for all the Muslims to strive hard in the various types of worship during this noble month. They should strive to pray voluntary prayers and recite the Qur`an with reflection and thinking. They should increase the glorification of Allaah [saying "SubhanAllaah"], declaring Allaah's right to be worshiped alone [saying "La illaaha il Allaah"], praising Him [saying "Al-Hamdulillaah"], declaring His greatness [saying "Allaahu Akbar"] and seeking His forgiveness.
They should say legislated supplications, command the good, forbid the evil, invite to Allaah, be generous to the poor and needy, strive to be kind to parents, keep good family ties, honor the [Muslim] neighbor, visit the sick, and other types of good deeds.
This is due to the Prophet's (salallaahu 'alaihi wa sallam) statement: Allaah looks at your competing for good works during it and He proudly tells the angels about you all. Therefore, show Allaah goodness from yourselves. For verily, the wretched person is the one who is deprived of Allaah's Mercy during it (Ramadaan). [Majma 'uz-Zawa'id 3:142; Kanzul-'Ummal no. 23692. ]
This is also due to what is reported from him (salallaahu 'alaihi wa sallam) that he said: "Whoever draws near to Allaah during it (Ramadaan) with a single characteristic from the characteristics of (voluntary) goodness, he is like whoever performs an obligatory act in other times. And whoever performs an obligatory act during it, he is like whoever performed seventy obligatory acts in other times." - Sahih Ibn Khuzaymah, no. 1887.*
This is also due to his (salallaahu 'alaihi wa sallam) statement in the authentic hadith: "An 'Umrah performed during Ramadaan is equal to a performance of Hajj - or he said - a Hajj with me." - Al-Bukhari (no. 1863) and Muslim (no. 1256).
The ahaadeeth and narrations that prove the sanctioning of competing, and being aggressive in performing the various acts of goodness in this noble month are numerous.
Allaah is the one Who is asked to help us and the rest of the Muslims to do all that contains His Pleasure and to accept our fast and standing for night prayer. We ask Him to correct our situations and protect us all from the deviations of trials and temptations. Likewise, we ask Him to make the leaders of the Muslims righteous, and unite their word upon the truth. Verily, Allaah is the Guardian of that, and He is capable of doing it.
Source: Fataawa Islamiya, pp. 220-221
* Declared "Very Weak" by Shaykh al Albaanee in Mishkat ul-Masabih # 1906
Subhanak Allaahuma wa bihamdika ash-hadu anlaa illaaha illa anta astaghfiruka wa atubu ilayk
If I said anything correct, then it is from Allaah (subhanahu wa taa'ala), and if I erred, then that is from me and shaytan.
Bismillaah Al-Hamdulillaah wa salatu wa salamu 'ala Rasulullaah
Amma-ba'd
Striving Hard, Competing for Good Deeds in Ramadaan, by Shaykh 'Abdul-'Azeez bin Baaz (rahimahullaah)
All Praise is due to Allaah, and may the peace and blessings be upon His Messenger Muhammad.
It is legislated for all the Muslims to strive hard in the various types of worship during this noble month. They should strive to pray voluntary prayers and recite the Qur`an with reflection and thinking. They should increase the glorification of Allaah [saying "SubhanAllaah"], declaring Allaah's right to be worshiped alone [saying "La illaaha il Allaah"], praising Him [saying "Al-Hamdulillaah"], declaring His greatness [saying "Allaahu Akbar"] and seeking His forgiveness.
They should say legislated supplications, command the good, forbid the evil, invite to Allaah, be generous to the poor and needy, strive to be kind to parents, keep good family ties, honor the [Muslim] neighbor, visit the sick, and other types of good deeds.
This is due to the Prophet's (salallaahu 'alaihi wa sallam) statement: Allaah looks at your competing for good works during it and He proudly tells the angels about you all. Therefore, show Allaah goodness from yourselves. For verily, the wretched person is the one who is deprived of Allaah's Mercy during it (Ramadaan). [Majma 'uz-Zawa'id 3:142; Kanzul-'Ummal no. 23692. ]
This is also due to what is reported from him (salallaahu 'alaihi wa sallam) that he said: "Whoever draws near to Allaah during it (Ramadaan) with a single characteristic from the characteristics of (voluntary) goodness, he is like whoever performs an obligatory act in other times. And whoever performs an obligatory act during it, he is like whoever performed seventy obligatory acts in other times." - Sahih Ibn Khuzaymah, no. 1887.*
This is also due to his (salallaahu 'alaihi wa sallam) statement in the authentic hadith: "An 'Umrah performed during Ramadaan is equal to a performance of Hajj - or he said - a Hajj with me." - Al-Bukhari (no. 1863) and Muslim (no. 1256).
The ahaadeeth and narrations that prove the sanctioning of competing, and being aggressive in performing the various acts of goodness in this noble month are numerous.
Allaah is the one Who is asked to help us and the rest of the Muslims to do all that contains His Pleasure and to accept our fast and standing for night prayer. We ask Him to correct our situations and protect us all from the deviations of trials and temptations. Likewise, we ask Him to make the leaders of the Muslims righteous, and unite their word upon the truth. Verily, Allaah is the Guardian of that, and He is capable of doing it.
Source: Fataawa Islamiya, pp. 220-221
* Declared "Very Weak" by Shaykh al Albaanee in Mishkat ul-Masabih # 1906
Subhanak Allaahuma wa bihamdika ash-hadu anlaa illaaha illa anta astaghfiruka wa atubu ilayk
If I said anything correct, then it is from Allaah (subhanahu wa taa'ala), and if I erred, then that is from me and shaytan.
Umar’s Instructions on the First Night of Ramadan
MAKTABAH-ALFAWAAID] Umar’s Instructions on the First Night of Ramadan
بسم الله الرحمن الرحيم
السلام عليكم ورحمة الله وبركاته
Ikhwaani, lets a focus on the issue at hand.
Today is the 26th Sha'ban 1432. Ramadan starts either Sunday or Monday. Let us start planning how we intend to benefit in this month. Lets try to get a better understand of the importance of this month and rulings related to it so that we can take as much benefit from it as possible. Let us be Muslims who practice this deen based upon sound knowledge.
Let us identify this issues that we do not understand or are not sure about with regards to this blessed month and then aid each other in clarifying these issues with rulings given by the ulema of Sunnah from the Book of Allaah and the Sunnah of His Messenger with the understanding of the Pious-predecessors.
Let us bring our hearts closer together for the sake of Allaah we (including me) could all do with a little bit of softening up for the sake of Allaah.
With this thought in mind I would like to get the ball rolling. Here are some instructions delivered by 'Umar on the first night of Ramadan. Please take some time to read and contemplate over these very important words. May Allaah enable us all and our families to fully benefit from the coming blessed month, ameen!
Umar's Instructions on the First Night of Ramadan
It is reported that on the first night of Ramadân, 'Umar – Allâh be pleased with him – would pray Maghrib, then say (to the people):
Sit down. Then he would give a small address: Verily the fasting of this month has been made a duty upon you, and standing in night prayer has not been made a duty upon you, but those amongst you who can stand in prayer should do so, for it is from the extra good deeds about which Allâh told us: so whoever cannot stand in prayer, let him sleep on his bed.
And beware of saying: I will fast if so and so fasts and I will stand in night prayer if so and so stands in prayer. Whoever fasts or stands in night prayer, he must make this for Allâh. And you should know that you are in prayer as long as you are waiting for a prayer.
Minimize any vain or false speech in the houses of Allâh (mosques; he said this two or three times). Let none of
you fast a few days before the month (in order to avoid missing the beginning of the month; he said this three times). And do not fast until you see [the crescent of the new month] unless it is overcast. If it is overcast, count [the previous month] as 30 days. Then do not break your fasts until you see the night upon the mountain (i.e. you are sure the sun has set). ['Abd Al-Razzâq Al-San'ânî, Al-Musannaf article 7748.]
Source: http://www.sayingsofthesalaf.net/index.php/umars-instructions-on-the-first-night-of-ramadan/#ixzz1TGnM0qKa
بسم الله الرحمن الرحيم
السلام عليكم ورحمة الله وبركاته
Ikhwaani, lets a focus on the issue at hand.
Today is the 26th Sha'ban 1432. Ramadan starts either Sunday or Monday. Let us start planning how we intend to benefit in this month. Lets try to get a better understand of the importance of this month and rulings related to it so that we can take as much benefit from it as possible. Let us be Muslims who practice this deen based upon sound knowledge.
Let us identify this issues that we do not understand or are not sure about with regards to this blessed month and then aid each other in clarifying these issues with rulings given by the ulema of Sunnah from the Book of Allaah and the Sunnah of His Messenger with the understanding of the Pious-predecessors.
Let us bring our hearts closer together for the sake of Allaah we (including me) could all do with a little bit of softening up for the sake of Allaah.
With this thought in mind I would like to get the ball rolling. Here are some instructions delivered by 'Umar on the first night of Ramadan. Please take some time to read and contemplate over these very important words. May Allaah enable us all and our families to fully benefit from the coming blessed month, ameen!
Umar's Instructions on the First Night of Ramadan
It is reported that on the first night of Ramadân, 'Umar – Allâh be pleased with him – would pray Maghrib, then say (to the people):
Sit down. Then he would give a small address: Verily the fasting of this month has been made a duty upon you, and standing in night prayer has not been made a duty upon you, but those amongst you who can stand in prayer should do so, for it is from the extra good deeds about which Allâh told us: so whoever cannot stand in prayer, let him sleep on his bed.
And beware of saying: I will fast if so and so fasts and I will stand in night prayer if so and so stands in prayer. Whoever fasts or stands in night prayer, he must make this for Allâh. And you should know that you are in prayer as long as you are waiting for a prayer.
Minimize any vain or false speech in the houses of Allâh (mosques; he said this two or three times). Let none of
you fast a few days before the month (in order to avoid missing the beginning of the month; he said this three times). And do not fast until you see [the crescent of the new month] unless it is overcast. If it is overcast, count [the previous month] as 30 days. Then do not break your fasts until you see the night upon the mountain (i.e. you are sure the sun has set). ['Abd Al-Razzâq Al-San'ânî, Al-Musannaf article 7748.]
Source: http://www.sayingsofthesalaf.net/index.php/umars-instructions-on-the-first-night-of-ramadan/#ixzz1TGnM0qKa
Tuesday, July 26, 2011
Ramadhaan Q&A Session
Ramadhaan Q&A Session
by Shaykh Abdullaah Al-Ghudyaan حفظه الله
Delivered on Saturday 30th August, 2008
Shaykh al-Ghudyaan خفظه الله began with the basmallaah and by sending salaah and salaam on the most noble of Prophets, our Messenger Muhammad صلى الله عليه وسلم, his family and all his Companions. He then extended salaams to everyone and began.
THE LEGISLATION OF FASTING AND THE GREATNESS OF THIS BLESSED MONTH
The Shaykh حفظه الله began by quoting the statement of Allaah جل وعلا:
يَا أَيُّهَا الَّذِينَ آمَنُواْ كُتِبَ عَلَيْكُمُ الصِّيَامُ كَمَا كُتِبَ عَلَى الَّذِينَ مِن قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ
{O you who believe! Observing As-Sawm (the fasting) is prescribed for you as it was prescribed for those before you, that you may become Al-Muttaqoon (the pious).} [Al-Baqarah 2:183]
And Allaah جل وعلا says:
شَهْرُ رَمَضَانَ الَّذِيَ أُنزِلَ فِيهِ الْقُرْآنُ
{The month of Ramadhaan in which was revealed the Qur’aan...} [Al-Baqarah 2:185]
And He سبحانه وتعالى also says:
إِنَّا أَنزَلْنَاهُ فِي لَيْلَةِ الْقَدْرِ
{Indeed we sent it down in the night of power.} [al-Qadr 97:1]
And there are other adillah (evidences) which indicate the virtues of this month of Ramadhaan.
SELF-ASSESSMENT AT THE START OF RAMADHAAN
Upon greeting the month of Ramadhaan an individual must return to his own self and search it for what it has sent forth concerning abiding by what Allaah سبحانه وتعالى has obligated and staying away from the prohibitions.
If his condition was good such that he was abiding by what Allaah سبحانه وتعالى ordained and abstaining from what Allaah سبحانه وتعالى prohibited, then he praises Allaah سبحانه وتعالى and shows gratitude to his Rabb (Lord) for this tawfeeq (granting him this success).
If however, he had some shortcomings (تقصير – taqseer) such that he left off a waajib (obligation) or did what Allaah سبحانه وتعالى prohibited him from, then he must return to Allaah سبحانه وتعالى in repentance. He must make tawbah (seek forgiveness from Allaah سبحانه وتعالى) for what he did in the past and he must abandon the sin and have firm conviction that he will not return to that sin, and he must regret what he did concerning that sin; this is if the sin was related to the rights of Allaah جل وعلا.
However, if the sins were related to the rights of mankind, then
· If he is able to return the right to its owner he should do so.
· If he is unable to, then he should seek his companion’s forgiveness so that he forgives him for the sin.
· If it is with respect to a monetary right and he is unable to return the wealth to its owner, then he should give that wealth in sadaqah with the intention that he is doing this using the wealth of the owner (i.e. he gives sadaqah on the owner’s behalf).
· If he had spoken about the reputation of someone by criticizing him, then he should also give in sadaqah on his behalf and supplicate for him.
HOW SHOULD ONE GREET AND LIVE THIS BLESSED MONTH
It is required that an individual greets Ramadhaan and does in it what is related to it from siyaam (fasting), qiyaam (the night prayer) and recitation of the Qur’aan; for indeed an obligation in Ramadhaan is equal to seventy (70) obligations (in reward) in other than Ramadhaan.
It is upon the individual to turn to his Lord with his heart as well as his limbs. If he is able to give from his wealth in sadaqah (charity) for himself then let him do this, and if he can give in charity on behalf of his Muslim relatives who have passed away, e.g. his father, his mother, his brother, his sister or other than them from his relatives etc. then he should do so.
AVOID THE PROHIBITIONS
During this month one should also shun all the munkaraaat (المنكرات – evil things) and he should preserve all the obligations which Allaah (جل وعلا) has obligated upon him.
If the individual were to be the cause of insults occurring between him and another person, he should reply to him by saying “إني صائم” – “Indeed I am fasting.” When one fasts his hearing should fast from listening to the things which are prohibited (i.e. he should not listen to the things which Allaah سبحانه وتعالى has prohibited) and his sight should fast from looking at the prohibited things and his private parts should fast from anything which Allaah سبحانه وتعالى has prohibited, even with his wife (until he breaks his fast). Indeed sexual relations during Ramadhaan (whilst fasting) necessitates that one frees a slave and if he cannot do so then he is required to fast two consecutive months and if he is unable to do so then he must feed sixty (60) poor people. His stomach should fast from eating whatever is prohibited by Allaah سبحانه وتعالى whether the prohibition was from its basis or because of a certain characteristic which it contains and it is upon him to be truthful to Allaah جل وعلا in this blessed month.
PRESERVE THE NIGHT PRAYER
Likewise, it is upon the individual to preserve the qiyaam (the night prayer) as the angel Jibreel عليه السلام came to the Messenger صلى الله عليه وسلم and said to him: “Destroyed indeed is he who witnessed the month of Ramadhaan and was not forgiven, say Aameen; so I said Aameen”[1]
A Muslim should be keen and eager to do that which leads one to attain the Pleasure of Allaah سبحانه وتعالى in order that he may be forgiven on the last night of Ramadhaan.
RECITE AND REFLECT UPON THE QUR’AAN
He should also be eager to recite the Qur’aan and if it is easy upon him he should also ponder over the meanings of the Qur’aan (during recitation) for indeed this is only an increase upon the goodness which one will attain as Allaah سبحانه وتعالى says:
أَفَلاَ يَتَدَبَّرُونَ الْقُرْآنَ
{Do they not ponder over the Qur’aan} [An-Nisaa’ 4:82]
If he is able to do so, he should recite with tarteel (ترتيل – proper recitation and intonation) for indeed observing tarteel aids one in reflecting and contemplating on the meanings of the Qur’aan.
INCREASE THE NAWAAFIL
Likewise he should be keen on practicing a lot of the nawaafil (نوافل – supererogatory actions) such as praying the salaatudh-Dhuhaa and similarly, if he is able to, praying between salaatudh-Dhuhr and salaatul-’Asr and praying between salaatul-Maghrib and the ‘Ishaa prayer while being consistent upon praying Taraaweeh as well as praying Tahajjud in the last ten days of Ramadhaan.
SEEK LAYLATUL-QADR
This month (of Ramadhaan) contains a night which is better than a thousand (1,000) months i.e. an act of worship in this month is better than the same act of worship done over a period of a thousand months. This night is in the last ten (10) nights of Ramadhaan and it is in the odd nights (الأوتار) of Ramadhaan i.e. the 21st, 23rd, 25th, 27th or 29th night of Ramadhaan. The person must be eager to search for this night and to perform a lot of worship and a lot of righteous deeds in it; he should be keen on doing abundant good deeds.
These brief words are a concise reminder and now we would take questions. (The Shaykh then gave salaams closing off the session dealing with the naseehah on welcoming Ramadhaan.)
Questions & Answers
1. Question: Sometimes the children don’t listen or obey you and you have to raise your voice at them, so too when teaching them to fast and to not argue with each other. Does it break your fast to raise your voice at your children in order to get them to behave?
Answer: Concerning the issue of a child raising his voice toward his parent whether his mother or father, then the ruling differs as it may pertain to something which is prohibited or something which is legislated. However, the basis is that the child raising his voice towards his parents is not legislated. Allaah (سبحانه وتعالى) said:
وَقَضَى رَبُّكَ أَلاَّ تَعْبُدُواْ إِلاَّ إِيَّاهُ وَبِالْوَالِدَيْنِ إِحْسَاناً إِمَّا يَبْلُغَنَّ عِندَكَ الْكِبَرَ أَحَدُهُمَا أَوْ كِلاَهُمَا فَلاَ تَقُل لَّهُمَا أُفٍّ وَلاَ تَنْهَرْهُمَا وَقُل لَّهُمَا قَوْلاً كَرِيماً {23} وَاخْفِضْ لَهُمَا جَنَاحَ الذُّلِّ مِنَ الرَّحْمَةِ وَقُل رَّبِّ ارْحَمْهُمَا كَمَا رَبَّيَانِي صَغِيراً
{And your Lord has decreed that you worship none but Him. And that you be dutiful to your parents. If one of them or both of them attain old age in your life, say not to them a word of disrespect, nor shout at them but address them in terms of honour. And lower unto them the wing of submission and humility through mercy, and say: “My Lord! Bestow on them Your Mercy as they did bring me up when I was small.”} [Al-Israa’ 17:23-24]
It is established that the Messenger صلى الله عليه وسلم said: “May Allaah have mercy on a parent who aids his child in becoming beneficent towards them”[2] So it is not befitting for a father to raise his voice towards his son in something which is prohibited; this is not permissible. A son adorns himself with the manners of his father so the father should be a good example for his son. He should be a good example regarding his character, his speech, his actions and his staying away from anything which is prohibited or not good, and practicing everything which is legislated or good. For example, we see some individuals praying in their homes and forsaking the salaah in jamaa’ah (congregation). The son would adopt these characteristics from his father and implement them in his own life such that he would pray at home and forsake the jamaa’ah, following the example set by his father.
2. Question: There is a sister whose mother is old such that she does not fast many of the days of Ramadhaan due to certain illnesses. She does not always remember to inform her daughter about the missing days. How can the daughter go about feeding people on her behalf as expiation without this knowledge?
Answer: If the mother missed some days in Ramadhaan, or she passed away, or she is alive but unable to fast the present Ramadhaan, and she is unable to make up the days that she missed during the past Ramadhaan, then she has to give in charity for every day she missed by feeding a miskeen (poor person); this is from one angle.
In addition, concerning the delay in making up the missed fast which must be made up before the next Ramadhaan comes; e.g. if she missed some days in the Ramadhaan of 1428AH then she must make them up before the Ramadhaan of 1429AH; if she delayed in making up these missed fasts while she had the ability to make them up, then in order to compensate for this delay she must give 1.5kg in sadaqah (charity).
Hence, if it is a combination of the two i.e. she has to give in sadaqah for making up the missed fasts and additionally for delaying in making up the fasts, then she must give 3.0kg in sadaqah for each day missed.
3. Question: In some of the masaajid here in America, an imaam may pray salaatul-Witr with two (2) tashahhud like salaatul-Maghrib, as has been reported in the Hanafi madhab. Is there any daleel (evidence) for this and is it okay for me to follow the imaam if he prays in this manner?
Answer: The Messenger صلى الله عليه وسلم said: “Pray as you see me praying.”[3]. The description of the Witr salaah performed by the Messenger صلى الله عليه وسلم as authentically narrated, is that an individual:
· prays witr with one (1) rak’ah and one (1) salaam,
· or he prays witr with three (3) raka’aat, one (1) salaam and one (1) sitting,
· or he prays witr with five (5) without sitting except in the last rak’ah,
· or he prays witr with seven (7) and sits in the last rak’ah,
· or he prays witr with nine (9) and sits in the last rak’ah.
As for having two tashahhud as practiced in salaatul-Maghrib, then I do not know of the basis for this in the Legislation of Islaam. An individual must take the Messenger of Allaah صلى الله عليه وسلم as an example as I stated at the beginning of this response as he صلى الله عليه وسلم said “Pray as you see me praying.”[3]
The moderator then asked a follow-up question:
Can a person Witr pray behind the imaam if the imaam is always praying like this? Will this person get the reward of praying the whole night?
The Shaykh حفظه الله answered:
If the Witr is the only thing remaining (i.e. all the other salaah has been completed) and the imaam prays it in this manner (resembling Maghrib with two (2) tashahhud), then the individual should separate himself from the imaam and pray the Witr on his own.
As for getting the reward of the whole night then it is hoped that he will get this reward as he only left the prayer due to a legislated reason.
4. Question: What is the authenticity of the du’aa at the time of iftaar (breaking the fast): Allaahumma laka sumtu wa ‘alaika tawakkaltu wa ‘ala rizqika aftartu?
اللَّهُمَّ لَكَ صُمْتُ وَعَلَيْكَ تَوَكَّلْتُ وَعَلى رِزْقِكَ أفْطَرْتُ
Also, there are some people who make a du’aa in congregation after every four (4) raka’aat in salaatut-Taraaweeh. Is this from the Sunnah or not?
Answer: This du’aa at the time of iftaar is legislated except for the words “wa ‘alaika tawakkaltu” (و عليك توكلت). At the moment, I have no knowledge that the du’aa was mentioned with this wording for the Messenger صلى الله عليه وسلم used to say: “Allaahumma laka sumtu wa ‘ala rizqika aftartu fa taqabbal minnee innaka antas-Samee’ul-’Aleem” [4] or as he صلى الله عليه وسلم said.
As for the congregational du’aa in this masjid between every two (2) raka’aat (of salaatut-Taraaweeh), then this is not legislated and there is no basis for this action in the Legislation of Islaam. This is an innovation. The basis is that du’aa is permissible but in this specific place, in this specific way, this is not legislated and based on this the person will not be rewarded if he practices it. This is due to the saying of the Messenger of Allaah صلى الله عليه وسلم: “Adhere to my Sunnah and the Sunnah of the Rightly Guided Khulafaa' after me, hold onto it with the molars, and beware of the newly-innovated matters; for indeed every newly-innovated matter is a bid’ah, and every bid’ah is a misguidance, and every misguidance is in the Hellfire.”[5] So this is an innovation and one who practices this receives sin and he does not receive any reward.
5. Question: I am one who missed a lot of fast during Ramadhaan over the years due to being either pregnant or nursing. What do you advise me to do when I don’t remember how many days I missed? Do I fast to make up the days or do I feed as a means of making them up, or do I have to do both?
Answer: It is obligated upon her to make qadhaa i.e. make up the missed days and it is also obligated upon her to feed (as a kaffaarah – expiation) because she didn’t fast due to the pregnancy, and likewise if she didn’t fast due to breastfeeding the child. It is upon her to make up the missed day from one angle as well as to feed (as a kaffaarah) from another angle.
Additionally, if she delays the making up the missed days until the next Ramadhaan came, then she also has another kaffaarah because of that delay.
6. Question: If one deals with teaching the Deen to many children who do not have much Islamic knowledge, nor are their families very practicing in the Deen, what should one focus on when teaching or advising these children during Ramadhaan? The ages of the children can range from 4 years to 13 years.
Answer: The Messenger صلى الله عليه وسلم said: “Everyone of you is a herdsman and everyone of you is responsible for his flock… A man is a guardian of his family and responsible (for them); a woman is a guardian of her husband's house and she is responsible (for it), a slave is a guardian of his master's property and is responsible (for that). All of you are herdsmen and are responsible for your flock.”[6]
Allaah سبحانه وتعالى says:
يَا أَيُّهَا الَّذِينَ آمَنُوا قُوا أَنفُسَكُمْ وَأَهْلِيكُمْ نَاراً
{O you who believe! Ward off yourselves and your families against a Fire (Hell)…} [at-Tahreem 66:6]
And the Messenger صلى الله عليه وسلم said: “The pen has been raised from three…” i.e. they are not responsible, and he mentioned amongst them: “the child until he has attained the age of puberty.”[7] Regarding the male and the female, attaining the age of puberty occurs when:
1. they attain the age of 15 years
2. they start growing pubic hair
3. there is the passing of semen
4. and specific to the women: the onset of menses
These are the signs of puberty. So before the age of puberty, salaah, siyaam (fasting) etc. is not obligated on them - male or female. However, teaching them is legislated as the Messenger صلى الله عليه وسلم said: “Order your children with salaah at the age of seven and discipline them for it at the age of ten and separate between them in their beds.”[8]
So the father should take his son to the masjid but only after the age of seven (7) as prior to this a child does not have an intention or the intention is not considered; only after the age of seven (7) will it be considered, so if after seven (7) the child intends the siyaam and the salaah only then will it be considered. Based on this, it is upon the parents to teach them the salaah – whether they are boys or girls; but if they cannot do so there is no problem for them or the whole neighborhood to bring a man to teach their sons and a woman to teach their daughters.
7. Question: Is it permissible to give money (as fidyah) to a Muslim Organization who feeds the poor Muslims in order to fulfill the obligation of (fidyah) feeding a poor person for each day one does not fast? There are little or no poor (miskeen) Muslims in our community which is very small.
Answer: What is obligated is to feed; paying the value of the food is not permissible. If he finds a poor person in his area he should give him the food and if he is unable to find a poor person in his immediate area then he should give the food to a poor wherever he finds him.
8. Question: If one missed a lot of fasts in Ramadhaan due to times when he was not practicing much, or a women who did not know that she had to make up fasts lost due to menstruation and now she has reached age of 50 or so, is giving expiation (feeding people) and repentance enough or does one have to make up the missed days by fasting? Does the same ruling hold for salaah?
Answer: If a person leaves off fasting after it has been obligated upon him, or after puberty and I mentioned short while ago the signs of puberty, then if this person does not pray then there is no making up of anything for him i.e. no salaah and no siyaam must be made up (i.e. he is not obliged to make qadhaa of them). However, what is upon him is to make tawbah (repent to Allaah سبحانه وتعالى).
But if he prays and does not fast then he must make up all the missed days (of Ramadhaan) and he must also give 1.5kg for each day missed due to the delay in making up the missed fast (which has past its due time of the following Ramadhaan).
9. Question: With regards to a woman who missed many fasts during Ramadhaan due to pregnancy and nursing, I have heard that there is a statement from Ibn Abbaas رضي الله عنه stating that a pregnant or nursing woman does not have to fast if she fears for herself or her child, they can pay the fidyah (feed a poor person for every day), and they do not have to make up the fast. This is from …
Answer: The Shaykh interjected saying that the statement that she only pays fidyah and does not have to make qadhaa (make up) is incorrect. If a woman fears for herself or fears for her child or fears for both herself and her child and she did not fast due to that, then there is no sin on her for not fasting at that time but she must make up the fasts and pay the kaffaarah (compensation) for the missed days.
10. Question: Regarding the permissibility of celebrating ‘Eed by playing duff and dancing, what are the limitations?
Answer: On the day of ‘Eed an individual should avoid all munkaraat (evil acts) since during Ramadhaan he avoided the munkaraat (evil deeds). On the day of ‘Eed he should do likewise and enjoin all forms of good deeds such as being eager to give Zakaatul-Fitr before the salaah, then establishing the salaah and practicing everything which Allaah has legislated.
Concerning the duff for women, there is no harm in doing this as long as there is no fear that an evil may result from it. In many countries when people hear the women beating the duff the men come and this leads to free mixing and a lot of evil comes to pass due to this. However if one can ensure that there will be no kind of mafsadah (ill effect) then there is no harm in the women using the duff.
11. Question: Today many people celebrate ‘Eed by sending greeting cards and distributing presents to friends and family. Is this from the Sunnah or is there any harm in these practices?
Answer: As for Muslims greeting each other on such occasions then there is no problem in doing so. If one wants to give gifts on this occasion then likewise, this is from the permitted things. As for saying ‘it is a Sunnah’, then we cannot say this meaning by it that someone ‘should’ or ‘must’ practice it. Rather, it is something which is mubaah (permissible to do). As for the cards being sent, then whether the greetings are sent in the cards or spoken, then this is permitted.
12. Question: Some countries start off Ramadhaan 1-2 days after Saudia depending on the decision of the local Research Committee or the local Masjid. Should a person from such country or society start fasting from the day that fasting started in Makkah or should he follow the decision of the people in authority in his locality, even though that might put him at risk with regards to fasting on ‘Eed day which is haraam, and also risk missing the blessed night of Qadr?
Answer: The answer is based on the ikhtilaaf (differing of opinion) amongst some of the Scholars – whether the sighting of the hilaal (crescent) is considered or not. However, I am going to delay this response until another session because the issue has been researched by some of the Scholars and it is not befitting for me to give a quick response as it has already been researched by a number of Scholars who have reached a conclusion concerning the issue. So I will delay this response until another time.
References & Notes
[1] Reference pending.
رغم أنف امرئ أدركه رمضان فلم يغفر له فل آمين فقلت آمين
[2] Shaykh al-Albaanee says this is Da’eef in Saheeh wa Da’eef al-Jaami’ as-Sagheer, (Hadeeth #3118).
رحم الله والدا أعان ولده على بره
[3] Reported in Mishkaatul-Masaabih, Vol. 1, Hadeeth (#683). Agreed-upon. al-Bukhaaree Hadeeth (#605, 5662, 6819)
صلوا كما رأيتموني أصلي
[4] Shaykh al-Albaanee رحمه الله says it is Da’eef in Da’eef al-Jaami’, Hadeeth (#4350).
اللهم لك صمت، وعلى رزقك أفطرت، فتقبل مني، إنك أنت السميع العليم
[5] In Silsilah as-Saheehah 6/526, Hadeeth (#2735) Shaykh al-Albaanee رحمه الله says is Saheeh.
فعليكم بسنتي وسنة الخلفاء الراشدين المهديين بعدي عضوا عليها بالنواجذ ( وإياكم ومحدثات الأمور فإن كل محدثة بدعة وكل بدعة ضلالة) ـ
And in Sunan at-Tirmidhee 3/188, Hadeeth (#1578) the following is part of a longer hadeeth which Shaykh al-Albaanee رحمه الله says is Saheeh.
وكل محدثة بدعة وكل بدعة ضلالة وكل ضلالة في النار
[6] Reported with many different wordings. Found in Saheeh al-Bukhaaree with the following wording in The Book of Marriage (كتاب النكاح), Hadeeth (#4892).
كلكم راع وكلكم مسؤول، فالإمام راع وهو مسؤول، والرجل راع على أهله وهو مسؤول، والمرأة راعية على بيت زوجها وهي مسؤولة، والعبد راع على مال سيده وهو مسؤول، ألا فكلكم راع وكلكم مسؤول
[7] Mentioned with the following wording in Mishkaat al-Masaabeeh, Vol. 2, Hadeeth (#3287) from At-Tirmidhee and Abu Daawood.
رفع القلم عن ثلاثة عن النائم حتى يستيقظ وعن الصبي حتى يبلغ وعن المعتوه حتى يعقل
[8] With the following wording Shaykh al-Albaanee رحمه الله says it is Saheeh in Irwaa’ al-Ghaleel, Vol. 2, Hadeeth (#298).
مروا أبناءكم بالصلاة وهم أبناء سبع سنين واضربوهم عليها لعشر وفرقوا بينهم في المضاجع
http://www.albaseerah.org/forum/showthread.php?t=4430
by Shaykh Abdullaah Al-Ghudyaan حفظه الله
Delivered on Saturday 30th August, 2008
Shaykh al-Ghudyaan خفظه الله began with the basmallaah and by sending salaah and salaam on the most noble of Prophets, our Messenger Muhammad صلى الله عليه وسلم, his family and all his Companions. He then extended salaams to everyone and began.
THE LEGISLATION OF FASTING AND THE GREATNESS OF THIS BLESSED MONTH
The Shaykh حفظه الله began by quoting the statement of Allaah جل وعلا:
يَا أَيُّهَا الَّذِينَ آمَنُواْ كُتِبَ عَلَيْكُمُ الصِّيَامُ كَمَا كُتِبَ عَلَى الَّذِينَ مِن قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ
{O you who believe! Observing As-Sawm (the fasting) is prescribed for you as it was prescribed for those before you, that you may become Al-Muttaqoon (the pious).} [Al-Baqarah 2:183]
And Allaah جل وعلا says:
شَهْرُ رَمَضَانَ الَّذِيَ أُنزِلَ فِيهِ الْقُرْآنُ
{The month of Ramadhaan in which was revealed the Qur’aan...} [Al-Baqarah 2:185]
And He سبحانه وتعالى also says:
إِنَّا أَنزَلْنَاهُ فِي لَيْلَةِ الْقَدْرِ
{Indeed we sent it down in the night of power.} [al-Qadr 97:1]
And there are other adillah (evidences) which indicate the virtues of this month of Ramadhaan.
SELF-ASSESSMENT AT THE START OF RAMADHAAN
Upon greeting the month of Ramadhaan an individual must return to his own self and search it for what it has sent forth concerning abiding by what Allaah سبحانه وتعالى has obligated and staying away from the prohibitions.
If his condition was good such that he was abiding by what Allaah سبحانه وتعالى ordained and abstaining from what Allaah سبحانه وتعالى prohibited, then he praises Allaah سبحانه وتعالى and shows gratitude to his Rabb (Lord) for this tawfeeq (granting him this success).
If however, he had some shortcomings (تقصير – taqseer) such that he left off a waajib (obligation) or did what Allaah سبحانه وتعالى prohibited him from, then he must return to Allaah سبحانه وتعالى in repentance. He must make tawbah (seek forgiveness from Allaah سبحانه وتعالى) for what he did in the past and he must abandon the sin and have firm conviction that he will not return to that sin, and he must regret what he did concerning that sin; this is if the sin was related to the rights of Allaah جل وعلا.
However, if the sins were related to the rights of mankind, then
· If he is able to return the right to its owner he should do so.
· If he is unable to, then he should seek his companion’s forgiveness so that he forgives him for the sin.
· If it is with respect to a monetary right and he is unable to return the wealth to its owner, then he should give that wealth in sadaqah with the intention that he is doing this using the wealth of the owner (i.e. he gives sadaqah on the owner’s behalf).
· If he had spoken about the reputation of someone by criticizing him, then he should also give in sadaqah on his behalf and supplicate for him.
HOW SHOULD ONE GREET AND LIVE THIS BLESSED MONTH
It is required that an individual greets Ramadhaan and does in it what is related to it from siyaam (fasting), qiyaam (the night prayer) and recitation of the Qur’aan; for indeed an obligation in Ramadhaan is equal to seventy (70) obligations (in reward) in other than Ramadhaan.
It is upon the individual to turn to his Lord with his heart as well as his limbs. If he is able to give from his wealth in sadaqah (charity) for himself then let him do this, and if he can give in charity on behalf of his Muslim relatives who have passed away, e.g. his father, his mother, his brother, his sister or other than them from his relatives etc. then he should do so.
AVOID THE PROHIBITIONS
During this month one should also shun all the munkaraaat (المنكرات – evil things) and he should preserve all the obligations which Allaah (جل وعلا) has obligated upon him.
If the individual were to be the cause of insults occurring between him and another person, he should reply to him by saying “إني صائم” – “Indeed I am fasting.” When one fasts his hearing should fast from listening to the things which are prohibited (i.e. he should not listen to the things which Allaah سبحانه وتعالى has prohibited) and his sight should fast from looking at the prohibited things and his private parts should fast from anything which Allaah سبحانه وتعالى has prohibited, even with his wife (until he breaks his fast). Indeed sexual relations during Ramadhaan (whilst fasting) necessitates that one frees a slave and if he cannot do so then he is required to fast two consecutive months and if he is unable to do so then he must feed sixty (60) poor people. His stomach should fast from eating whatever is prohibited by Allaah سبحانه وتعالى whether the prohibition was from its basis or because of a certain characteristic which it contains and it is upon him to be truthful to Allaah جل وعلا in this blessed month.
PRESERVE THE NIGHT PRAYER
Likewise, it is upon the individual to preserve the qiyaam (the night prayer) as the angel Jibreel عليه السلام came to the Messenger صلى الله عليه وسلم and said to him: “Destroyed indeed is he who witnessed the month of Ramadhaan and was not forgiven, say Aameen; so I said Aameen”[1]
A Muslim should be keen and eager to do that which leads one to attain the Pleasure of Allaah سبحانه وتعالى in order that he may be forgiven on the last night of Ramadhaan.
RECITE AND REFLECT UPON THE QUR’AAN
He should also be eager to recite the Qur’aan and if it is easy upon him he should also ponder over the meanings of the Qur’aan (during recitation) for indeed this is only an increase upon the goodness which one will attain as Allaah سبحانه وتعالى says:
أَفَلاَ يَتَدَبَّرُونَ الْقُرْآنَ
{Do they not ponder over the Qur’aan} [An-Nisaa’ 4:82]
If he is able to do so, he should recite with tarteel (ترتيل – proper recitation and intonation) for indeed observing tarteel aids one in reflecting and contemplating on the meanings of the Qur’aan.
INCREASE THE NAWAAFIL
Likewise he should be keen on practicing a lot of the nawaafil (نوافل – supererogatory actions) such as praying the salaatudh-Dhuhaa and similarly, if he is able to, praying between salaatudh-Dhuhr and salaatul-’Asr and praying between salaatul-Maghrib and the ‘Ishaa prayer while being consistent upon praying Taraaweeh as well as praying Tahajjud in the last ten days of Ramadhaan.
SEEK LAYLATUL-QADR
This month (of Ramadhaan) contains a night which is better than a thousand (1,000) months i.e. an act of worship in this month is better than the same act of worship done over a period of a thousand months. This night is in the last ten (10) nights of Ramadhaan and it is in the odd nights (الأوتار) of Ramadhaan i.e. the 21st, 23rd, 25th, 27th or 29th night of Ramadhaan. The person must be eager to search for this night and to perform a lot of worship and a lot of righteous deeds in it; he should be keen on doing abundant good deeds.
These brief words are a concise reminder and now we would take questions. (The Shaykh then gave salaams closing off the session dealing with the naseehah on welcoming Ramadhaan.)
Questions & Answers
1. Question: Sometimes the children don’t listen or obey you and you have to raise your voice at them, so too when teaching them to fast and to not argue with each other. Does it break your fast to raise your voice at your children in order to get them to behave?
Answer: Concerning the issue of a child raising his voice toward his parent whether his mother or father, then the ruling differs as it may pertain to something which is prohibited or something which is legislated. However, the basis is that the child raising his voice towards his parents is not legislated. Allaah (سبحانه وتعالى) said:
وَقَضَى رَبُّكَ أَلاَّ تَعْبُدُواْ إِلاَّ إِيَّاهُ وَبِالْوَالِدَيْنِ إِحْسَاناً إِمَّا يَبْلُغَنَّ عِندَكَ الْكِبَرَ أَحَدُهُمَا أَوْ كِلاَهُمَا فَلاَ تَقُل لَّهُمَا أُفٍّ وَلاَ تَنْهَرْهُمَا وَقُل لَّهُمَا قَوْلاً كَرِيماً {23} وَاخْفِضْ لَهُمَا جَنَاحَ الذُّلِّ مِنَ الرَّحْمَةِ وَقُل رَّبِّ ارْحَمْهُمَا كَمَا رَبَّيَانِي صَغِيراً
{And your Lord has decreed that you worship none but Him. And that you be dutiful to your parents. If one of them or both of them attain old age in your life, say not to them a word of disrespect, nor shout at them but address them in terms of honour. And lower unto them the wing of submission and humility through mercy, and say: “My Lord! Bestow on them Your Mercy as they did bring me up when I was small.”} [Al-Israa’ 17:23-24]
It is established that the Messenger صلى الله عليه وسلم said: “May Allaah have mercy on a parent who aids his child in becoming beneficent towards them”[2] So it is not befitting for a father to raise his voice towards his son in something which is prohibited; this is not permissible. A son adorns himself with the manners of his father so the father should be a good example for his son. He should be a good example regarding his character, his speech, his actions and his staying away from anything which is prohibited or not good, and practicing everything which is legislated or good. For example, we see some individuals praying in their homes and forsaking the salaah in jamaa’ah (congregation). The son would adopt these characteristics from his father and implement them in his own life such that he would pray at home and forsake the jamaa’ah, following the example set by his father.
2. Question: There is a sister whose mother is old such that she does not fast many of the days of Ramadhaan due to certain illnesses. She does not always remember to inform her daughter about the missing days. How can the daughter go about feeding people on her behalf as expiation without this knowledge?
Answer: If the mother missed some days in Ramadhaan, or she passed away, or she is alive but unable to fast the present Ramadhaan, and she is unable to make up the days that she missed during the past Ramadhaan, then she has to give in charity for every day she missed by feeding a miskeen (poor person); this is from one angle.
In addition, concerning the delay in making up the missed fast which must be made up before the next Ramadhaan comes; e.g. if she missed some days in the Ramadhaan of 1428AH then she must make them up before the Ramadhaan of 1429AH; if she delayed in making up these missed fasts while she had the ability to make them up, then in order to compensate for this delay she must give 1.5kg in sadaqah (charity).
Hence, if it is a combination of the two i.e. she has to give in sadaqah for making up the missed fasts and additionally for delaying in making up the fasts, then she must give 3.0kg in sadaqah for each day missed.
3. Question: In some of the masaajid here in America, an imaam may pray salaatul-Witr with two (2) tashahhud like salaatul-Maghrib, as has been reported in the Hanafi madhab. Is there any daleel (evidence) for this and is it okay for me to follow the imaam if he prays in this manner?
Answer: The Messenger صلى الله عليه وسلم said: “Pray as you see me praying.”[3]. The description of the Witr salaah performed by the Messenger صلى الله عليه وسلم as authentically narrated, is that an individual:
· prays witr with one (1) rak’ah and one (1) salaam,
· or he prays witr with three (3) raka’aat, one (1) salaam and one (1) sitting,
· or he prays witr with five (5) without sitting except in the last rak’ah,
· or he prays witr with seven (7) and sits in the last rak’ah,
· or he prays witr with nine (9) and sits in the last rak’ah.
As for having two tashahhud as practiced in salaatul-Maghrib, then I do not know of the basis for this in the Legislation of Islaam. An individual must take the Messenger of Allaah صلى الله عليه وسلم as an example as I stated at the beginning of this response as he صلى الله عليه وسلم said “Pray as you see me praying.”[3]
The moderator then asked a follow-up question:
Can a person Witr pray behind the imaam if the imaam is always praying like this? Will this person get the reward of praying the whole night?
The Shaykh حفظه الله answered:
If the Witr is the only thing remaining (i.e. all the other salaah has been completed) and the imaam prays it in this manner (resembling Maghrib with two (2) tashahhud), then the individual should separate himself from the imaam and pray the Witr on his own.
As for getting the reward of the whole night then it is hoped that he will get this reward as he only left the prayer due to a legislated reason.
4. Question: What is the authenticity of the du’aa at the time of iftaar (breaking the fast): Allaahumma laka sumtu wa ‘alaika tawakkaltu wa ‘ala rizqika aftartu?
اللَّهُمَّ لَكَ صُمْتُ وَعَلَيْكَ تَوَكَّلْتُ وَعَلى رِزْقِكَ أفْطَرْتُ
Also, there are some people who make a du’aa in congregation after every four (4) raka’aat in salaatut-Taraaweeh. Is this from the Sunnah or not?
Answer: This du’aa at the time of iftaar is legislated except for the words “wa ‘alaika tawakkaltu” (و عليك توكلت). At the moment, I have no knowledge that the du’aa was mentioned with this wording for the Messenger صلى الله عليه وسلم used to say: “Allaahumma laka sumtu wa ‘ala rizqika aftartu fa taqabbal minnee innaka antas-Samee’ul-’Aleem” [4] or as he صلى الله عليه وسلم said.
As for the congregational du’aa in this masjid between every two (2) raka’aat (of salaatut-Taraaweeh), then this is not legislated and there is no basis for this action in the Legislation of Islaam. This is an innovation. The basis is that du’aa is permissible but in this specific place, in this specific way, this is not legislated and based on this the person will not be rewarded if he practices it. This is due to the saying of the Messenger of Allaah صلى الله عليه وسلم: “Adhere to my Sunnah and the Sunnah of the Rightly Guided Khulafaa' after me, hold onto it with the molars, and beware of the newly-innovated matters; for indeed every newly-innovated matter is a bid’ah, and every bid’ah is a misguidance, and every misguidance is in the Hellfire.”[5] So this is an innovation and one who practices this receives sin and he does not receive any reward.
5. Question: I am one who missed a lot of fast during Ramadhaan over the years due to being either pregnant or nursing. What do you advise me to do when I don’t remember how many days I missed? Do I fast to make up the days or do I feed as a means of making them up, or do I have to do both?
Answer: It is obligated upon her to make qadhaa i.e. make up the missed days and it is also obligated upon her to feed (as a kaffaarah – expiation) because she didn’t fast due to the pregnancy, and likewise if she didn’t fast due to breastfeeding the child. It is upon her to make up the missed day from one angle as well as to feed (as a kaffaarah) from another angle.
Additionally, if she delays the making up the missed days until the next Ramadhaan came, then she also has another kaffaarah because of that delay.
6. Question: If one deals with teaching the Deen to many children who do not have much Islamic knowledge, nor are their families very practicing in the Deen, what should one focus on when teaching or advising these children during Ramadhaan? The ages of the children can range from 4 years to 13 years.
Answer: The Messenger صلى الله عليه وسلم said: “Everyone of you is a herdsman and everyone of you is responsible for his flock… A man is a guardian of his family and responsible (for them); a woman is a guardian of her husband's house and she is responsible (for it), a slave is a guardian of his master's property and is responsible (for that). All of you are herdsmen and are responsible for your flock.”[6]
Allaah سبحانه وتعالى says:
يَا أَيُّهَا الَّذِينَ آمَنُوا قُوا أَنفُسَكُمْ وَأَهْلِيكُمْ نَاراً
{O you who believe! Ward off yourselves and your families against a Fire (Hell)…} [at-Tahreem 66:6]
And the Messenger صلى الله عليه وسلم said: “The pen has been raised from three…” i.e. they are not responsible, and he mentioned amongst them: “the child until he has attained the age of puberty.”[7] Regarding the male and the female, attaining the age of puberty occurs when:
1. they attain the age of 15 years
2. they start growing pubic hair
3. there is the passing of semen
4. and specific to the women: the onset of menses
These are the signs of puberty. So before the age of puberty, salaah, siyaam (fasting) etc. is not obligated on them - male or female. However, teaching them is legislated as the Messenger صلى الله عليه وسلم said: “Order your children with salaah at the age of seven and discipline them for it at the age of ten and separate between them in their beds.”[8]
So the father should take his son to the masjid but only after the age of seven (7) as prior to this a child does not have an intention or the intention is not considered; only after the age of seven (7) will it be considered, so if after seven (7) the child intends the siyaam and the salaah only then will it be considered. Based on this, it is upon the parents to teach them the salaah – whether they are boys or girls; but if they cannot do so there is no problem for them or the whole neighborhood to bring a man to teach their sons and a woman to teach their daughters.
7. Question: Is it permissible to give money (as fidyah) to a Muslim Organization who feeds the poor Muslims in order to fulfill the obligation of (fidyah) feeding a poor person for each day one does not fast? There are little or no poor (miskeen) Muslims in our community which is very small.
Answer: What is obligated is to feed; paying the value of the food is not permissible. If he finds a poor person in his area he should give him the food and if he is unable to find a poor person in his immediate area then he should give the food to a poor wherever he finds him.
8. Question: If one missed a lot of fasts in Ramadhaan due to times when he was not practicing much, or a women who did not know that she had to make up fasts lost due to menstruation and now she has reached age of 50 or so, is giving expiation (feeding people) and repentance enough or does one have to make up the missed days by fasting? Does the same ruling hold for salaah?
Answer: If a person leaves off fasting after it has been obligated upon him, or after puberty and I mentioned short while ago the signs of puberty, then if this person does not pray then there is no making up of anything for him i.e. no salaah and no siyaam must be made up (i.e. he is not obliged to make qadhaa of them). However, what is upon him is to make tawbah (repent to Allaah سبحانه وتعالى).
But if he prays and does not fast then he must make up all the missed days (of Ramadhaan) and he must also give 1.5kg for each day missed due to the delay in making up the missed fast (which has past its due time of the following Ramadhaan).
9. Question: With regards to a woman who missed many fasts during Ramadhaan due to pregnancy and nursing, I have heard that there is a statement from Ibn Abbaas رضي الله عنه stating that a pregnant or nursing woman does not have to fast if she fears for herself or her child, they can pay the fidyah (feed a poor person for every day), and they do not have to make up the fast. This is from …
Answer: The Shaykh interjected saying that the statement that she only pays fidyah and does not have to make qadhaa (make up) is incorrect. If a woman fears for herself or fears for her child or fears for both herself and her child and she did not fast due to that, then there is no sin on her for not fasting at that time but she must make up the fasts and pay the kaffaarah (compensation) for the missed days.
10. Question: Regarding the permissibility of celebrating ‘Eed by playing duff and dancing, what are the limitations?
Answer: On the day of ‘Eed an individual should avoid all munkaraat (evil acts) since during Ramadhaan he avoided the munkaraat (evil deeds). On the day of ‘Eed he should do likewise and enjoin all forms of good deeds such as being eager to give Zakaatul-Fitr before the salaah, then establishing the salaah and practicing everything which Allaah has legislated.
Concerning the duff for women, there is no harm in doing this as long as there is no fear that an evil may result from it. In many countries when people hear the women beating the duff the men come and this leads to free mixing and a lot of evil comes to pass due to this. However if one can ensure that there will be no kind of mafsadah (ill effect) then there is no harm in the women using the duff.
11. Question: Today many people celebrate ‘Eed by sending greeting cards and distributing presents to friends and family. Is this from the Sunnah or is there any harm in these practices?
Answer: As for Muslims greeting each other on such occasions then there is no problem in doing so. If one wants to give gifts on this occasion then likewise, this is from the permitted things. As for saying ‘it is a Sunnah’, then we cannot say this meaning by it that someone ‘should’ or ‘must’ practice it. Rather, it is something which is mubaah (permissible to do). As for the cards being sent, then whether the greetings are sent in the cards or spoken, then this is permitted.
12. Question: Some countries start off Ramadhaan 1-2 days after Saudia depending on the decision of the local Research Committee or the local Masjid. Should a person from such country or society start fasting from the day that fasting started in Makkah or should he follow the decision of the people in authority in his locality, even though that might put him at risk with regards to fasting on ‘Eed day which is haraam, and also risk missing the blessed night of Qadr?
Answer: The answer is based on the ikhtilaaf (differing of opinion) amongst some of the Scholars – whether the sighting of the hilaal (crescent) is considered or not. However, I am going to delay this response until another session because the issue has been researched by some of the Scholars and it is not befitting for me to give a quick response as it has already been researched by a number of Scholars who have reached a conclusion concerning the issue. So I will delay this response until another time.
References & Notes
[1] Reference pending.
رغم أنف امرئ أدركه رمضان فلم يغفر له فل آمين فقلت آمين
[2] Shaykh al-Albaanee says this is Da’eef in Saheeh wa Da’eef al-Jaami’ as-Sagheer, (Hadeeth #3118).
رحم الله والدا أعان ولده على بره
[3] Reported in Mishkaatul-Masaabih, Vol. 1, Hadeeth (#683). Agreed-upon. al-Bukhaaree Hadeeth (#605, 5662, 6819)
صلوا كما رأيتموني أصلي
[4] Shaykh al-Albaanee رحمه الله says it is Da’eef in Da’eef al-Jaami’, Hadeeth (#4350).
اللهم لك صمت، وعلى رزقك أفطرت، فتقبل مني، إنك أنت السميع العليم
[5] In Silsilah as-Saheehah 6/526, Hadeeth (#2735) Shaykh al-Albaanee رحمه الله says is Saheeh.
فعليكم بسنتي وسنة الخلفاء الراشدين المهديين بعدي عضوا عليها بالنواجذ ( وإياكم ومحدثات الأمور فإن كل محدثة بدعة وكل بدعة ضلالة) ـ
And in Sunan at-Tirmidhee 3/188, Hadeeth (#1578) the following is part of a longer hadeeth which Shaykh al-Albaanee رحمه الله says is Saheeh.
وكل محدثة بدعة وكل بدعة ضلالة وكل ضلالة في النار
[6] Reported with many different wordings. Found in Saheeh al-Bukhaaree with the following wording in The Book of Marriage (كتاب النكاح), Hadeeth (#4892).
كلكم راع وكلكم مسؤول، فالإمام راع وهو مسؤول، والرجل راع على أهله وهو مسؤول، والمرأة راعية على بيت زوجها وهي مسؤولة، والعبد راع على مال سيده وهو مسؤول، ألا فكلكم راع وكلكم مسؤول
[7] Mentioned with the following wording in Mishkaat al-Masaabeeh, Vol. 2, Hadeeth (#3287) from At-Tirmidhee and Abu Daawood.
رفع القلم عن ثلاثة عن النائم حتى يستيقظ وعن الصبي حتى يبلغ وعن المعتوه حتى يعقل
[8] With the following wording Shaykh al-Albaanee رحمه الله says it is Saheeh in Irwaa’ al-Ghaleel, Vol. 2, Hadeeth (#298).
مروا أبناءكم بالصلاة وهم أبناء سبع سنين واضربوهم عليها لعشر وفرقوا بينهم في المضاجع
http://www.albaseerah.org/forum/showthread.php?t=4430
The Ruling and Wisdom Behind Fasting
Bismillaah, wal-hamdulilaah, was-salaatu was-salaamu 'alaa rasoolillaah,
As Salaamu 'Alaykum wa Rahmatullaahi wa Barakatuh...
Question: What is the ruling of and the wisdom behind fasting?
Response: With Allaah lies all success. As for its wisdom, Allaah (Subhaanahu wa-Ta'aala) mentioned a very incorporating meaning in that regard:
{O you who believe fasting has been prescribed for upon you as it was prescribed upon those that came before you that you may attain taqwaa (piety)} [Soorah al-Baqarah, Aayah 183].
It incorporates everything the people have mentioned with regard to its wisdom.
• Taqwaa is a comprehensive word for everything that Allaah (Subhaanahu wa-Ta'aala) loves and is pleased with from actions which are desirable and from abandoning prohibitions. So fasting is the greatest way to reach this goal which is the goal of the pleasure of the servant in his worldly life and his Hereafter.
• The fasting person seeks closeness to Allaah (Subhaanahu wa-Ta'aala) by avoiding all desires, giving love of Allaah precedence over the love of his self. For this reason, Allaah specified it out of the other actions by attributing it to Himself, as in the authentic hadeeth.
• It is from the principles of taqwaa, as Islaam is not complete without it.
• It causes an increase in faith, and attainment of patience and in it is training one's self upon hardships that bring one close to the Lord of the Heavens.
• It is a cause of increase of one's good deeds, prayer, reciting (the Qur.aan), remembrance (dhikr) and charity that actualizes at-taqwaa.
• In it is prevention of the self from Haraam (prohibited) things, of prohibited action and speech which is the pillar of Taqwaa. In the authentic hadeeth.
«Whoever does not abandon false speech and acting upon that, Allaah is in no need of his abandoning his food and drink».
So the servant seeks closeness to Allaah (Subhaanahu wa-Ta'aala) through avoiding prohibitions altogether, and they are:
• "False speech" - and that is every haraam (prohibited) speech.
• "Acting upon that" - and that is every haraam (prohibited) action.
• Leaving every haraam thing that obstructs the fast and that is those things which break the fast.
So, since in fasting there are advantages, benefits and attainment of all good and reward, that which necessitates its prescription at all times, Allaah (Subhaanahu wa-Ta'aala) told that it was prescribed upon us as it was prescribed upon those before us. This is His affair with all His Laws that have universal advantages.
As for its rulings: all the "al ahkaam at takleefiyyah" Islaamic rulings could apply to it in accordance with the differing reasons behind it:
• As for the obligatory (waajib & fardh):
1. It includes fasting Ramadhaan upon every Muslim that is Islamically bound by the `Eed and is able.
2. It also includes the fast that a person vows to do.
3. It includes the fasts of expiation (after having done an act obligating that.)
• As for the prohibited fast, it is:
1. Fasting the days of Sharee'ah.
2. Fasting the 11th, 12th, and 13th of Dhul-Hijjah, except for the person who is doing Hajj at-Tamattu' or Qiraan but does not have a sacrifice and did not fast before the Day of Sacrifice.
3. Also included in the haraam fast is the fast of menstruating woman and the woman in post-natal bleeding.
4. Also, the ill person that fears death (as a result of fasting).
5. Also, it is obligatory to break the fast upon the one that needs to in order to save a sinless soul from jeopardy - (meaning the baby in the mother's womb.)
• The fast which is recommended (sunnah) is the supererogatory fast, the restricted and the unrestricted.
• As for the fast that is disliked (makrooh), it is the fast of the ill person who feels hardship in doing that.
• The permissible fast (jaa.iz): the fasting of a traveler. It is permissible for him to fast or not particularly if he traveled in a day in which he began fasting before traveling.
Shaykh as-Sa'dee
Fataawa Ramadhaan - Volume 1, Pages 34-36, Fatwa No.8;
al-Irshaad ilaa Ma'rifatil Ahkaam - Pages 82-84
url reference:
http://attawheedwalathar.blogspot.com/search?updated-max=2010-09-02T01%3A19%3A00-04%3A00&max-results=45
MAKTABAH-ALFAWAAID@yahoogroups.com
As Salaamu 'Alaykum wa Rahmatullaahi wa Barakatuh...
Question: What is the ruling of and the wisdom behind fasting?
Response: With Allaah lies all success. As for its wisdom, Allaah (Subhaanahu wa-Ta'aala) mentioned a very incorporating meaning in that regard:
{O you who believe fasting has been prescribed for upon you as it was prescribed upon those that came before you that you may attain taqwaa (piety)} [Soorah al-Baqarah, Aayah 183].
It incorporates everything the people have mentioned with regard to its wisdom.
• Taqwaa is a comprehensive word for everything that Allaah (Subhaanahu wa-Ta'aala) loves and is pleased with from actions which are desirable and from abandoning prohibitions. So fasting is the greatest way to reach this goal which is the goal of the pleasure of the servant in his worldly life and his Hereafter.
• The fasting person seeks closeness to Allaah (Subhaanahu wa-Ta'aala) by avoiding all desires, giving love of Allaah precedence over the love of his self. For this reason, Allaah specified it out of the other actions by attributing it to Himself, as in the authentic hadeeth.
• It is from the principles of taqwaa, as Islaam is not complete without it.
• It causes an increase in faith, and attainment of patience and in it is training one's self upon hardships that bring one close to the Lord of the Heavens.
• It is a cause of increase of one's good deeds, prayer, reciting (the Qur.aan), remembrance (dhikr) and charity that actualizes at-taqwaa.
• In it is prevention of the self from Haraam (prohibited) things, of prohibited action and speech which is the pillar of Taqwaa. In the authentic hadeeth.
«Whoever does not abandon false speech and acting upon that, Allaah is in no need of his abandoning his food and drink».
So the servant seeks closeness to Allaah (Subhaanahu wa-Ta'aala) through avoiding prohibitions altogether, and they are:
• "False speech" - and that is every haraam (prohibited) speech.
• "Acting upon that" - and that is every haraam (prohibited) action.
• Leaving every haraam thing that obstructs the fast and that is those things which break the fast.
So, since in fasting there are advantages, benefits and attainment of all good and reward, that which necessitates its prescription at all times, Allaah (Subhaanahu wa-Ta'aala) told that it was prescribed upon us as it was prescribed upon those before us. This is His affair with all His Laws that have universal advantages.
As for its rulings: all the "al ahkaam at takleefiyyah" Islaamic rulings could apply to it in accordance with the differing reasons behind it:
• As for the obligatory (waajib & fardh):
1. It includes fasting Ramadhaan upon every Muslim that is Islamically bound by the `Eed and is able.
2. It also includes the fast that a person vows to do.
3. It includes the fasts of expiation (after having done an act obligating that.)
• As for the prohibited fast, it is:
1. Fasting the days of Sharee'ah.
2. Fasting the 11th, 12th, and 13th of Dhul-Hijjah, except for the person who is doing Hajj at-Tamattu' or Qiraan but does not have a sacrifice and did not fast before the Day of Sacrifice.
3. Also included in the haraam fast is the fast of menstruating woman and the woman in post-natal bleeding.
4. Also, the ill person that fears death (as a result of fasting).
5. Also, it is obligatory to break the fast upon the one that needs to in order to save a sinless soul from jeopardy - (meaning the baby in the mother's womb.)
• The fast which is recommended (sunnah) is the supererogatory fast, the restricted and the unrestricted.
• As for the fast that is disliked (makrooh), it is the fast of the ill person who feels hardship in doing that.
• The permissible fast (jaa.iz): the fasting of a traveler. It is permissible for him to fast or not particularly if he traveled in a day in which he began fasting before traveling.
Shaykh as-Sa'dee
Fataawa Ramadhaan - Volume 1, Pages 34-36, Fatwa No.8;
al-Irshaad ilaa Ma'rifatil Ahkaam - Pages 82-84
url reference:
http://attawheedwalathar.blogspot.com/search?updated-max=2010-09-02T01%3A19%3A00-04%3A00&max-results=45
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Facing the Imaam during the Khutbah is the Confirmed Sunnah
Facing the Imaam during the Khutbah is the Confirmed Sunnah
Author: Imaam Muhammad Nasrud Deen Al Albaanee (rahimahullah)
Source: Silsilatus Saheehah: 2080/www.Sahab.net
Translator: Abu ‘Abdis Salaam Siddiq Al Juyaanee
www.salafyink.com
❁❁❁
All praise and thanks belong to Allah, the Lord of all that exists. May the peace and blessings of Allah be upon the Noble Prophet Muhammad (صلى اللهُ عليه وسَلَّم). To proceed:
“On the authority of Mutee’ Bin Al Hakm (رضي الله عنه) that the Prophet (صلى اللهُ عليه وسَلَّم) used to ascend the Minbar and we faced him (while he delivered the khutbah).” [Saheeh, As-Saheehah: 2080]
Imaam Al Bukhaaree (رحمه الله) narrated this Hadeeth under the chapter heading: “The people facing the Imaam, the people facing the Imaam while he delivered the Khutbah, and Ibn ‘Umar and Anas (رضي الله عنهم) used to face the Imaam,” then he narrated the Hadeeth of Abee Sa’eed (رضي الله عنه).
Al Haafith Ibn Hajar (رحمه الله) said, “The Author (i.e. Imaam Bukhaaree) extracted from the Hadeeth that which was intended by the chapter heading. The reference point of proof (extracted from this text) is that they (the Sahaabah) used to sit in front of the Prophet (صلى اللهُ عليه وسَلَّم) in order to hear his speech which necessitates that for the most part they were looking at him; this however, does not obscure that which has preceded from the fact he stood during the Khutbah. This is based on the fact that he would deliver lessons while sitting on an elevated place with them sitting beneath him (and facing him). If this was the case outside of the Khutbah, (that they would sit facing him), during the Khutbah would then take precedence due to the evidences which obligate (the congregant) to listen to the Khutbah while remaining silent.” [Fathul Baaree [2/402]]
The wisdom in facing the Imaam is because this posture is most suitable for listening to the speech and exhibiting good behaviour toward the Imaam. Facing the Imaam with your body, heart, and mind is more conducive for understanding the sermon and in compliance with the establishment of fulfilling and attaining the purpose for which facing (the Imaam during the Khutbah) was legislated.
Author: Imaam Muhammad Nasrud Deen Al Albaanee (rahimahullah)
Source: Silsilatus Saheehah: 2080/www.Sahab.net
Translator: Abu ‘Abdis Salaam Siddiq Al Juyaanee
www.salafyink.com
❁❁❁
All praise and thanks belong to Allah, the Lord of all that exists. May the peace and blessings of Allah be upon the Noble Prophet Muhammad (صلى اللهُ عليه وسَلَّم). To proceed:
“On the authority of Mutee’ Bin Al Hakm (رضي الله عنه) that the Prophet (صلى اللهُ عليه وسَلَّم) used to ascend the Minbar and we faced him (while he delivered the khutbah).” [Saheeh, As-Saheehah: 2080]
Imaam Al Bukhaaree (رحمه الله) narrated this Hadeeth under the chapter heading: “The people facing the Imaam, the people facing the Imaam while he delivered the Khutbah, and Ibn ‘Umar and Anas (رضي الله عنهم) used to face the Imaam,” then he narrated the Hadeeth of Abee Sa’eed (رضي الله عنه).
Al Haafith Ibn Hajar (رحمه الله) said, “The Author (i.e. Imaam Bukhaaree) extracted from the Hadeeth that which was intended by the chapter heading. The reference point of proof (extracted from this text) is that they (the Sahaabah) used to sit in front of the Prophet (صلى اللهُ عليه وسَلَّم) in order to hear his speech which necessitates that for the most part they were looking at him; this however, does not obscure that which has preceded from the fact he stood during the Khutbah. This is based on the fact that he would deliver lessons while sitting on an elevated place with them sitting beneath him (and facing him). If this was the case outside of the Khutbah, (that they would sit facing him), during the Khutbah would then take precedence due to the evidences which obligate (the congregant) to listen to the Khutbah while remaining silent.” [Fathul Baaree [2/402]]
The wisdom in facing the Imaam is because this posture is most suitable for listening to the speech and exhibiting good behaviour toward the Imaam. Facing the Imaam with your body, heart, and mind is more conducive for understanding the sermon and in compliance with the establishment of fulfilling and attaining the purpose for which facing (the Imaam during the Khutbah) was legislated.
Wednesday, July 6, 2011
our new website
as-salaamu alaykum warahmatullahi wabarakatuh
here the link to our new website
http://maktabahuthaymeen.wordpress.com/
here the link to our new website
http://maktabahuthaymeen.wordpress.com/
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