Inauthentic Ahaadeeth on Ramadaan
The following are some inauthentic Ahaadeeth that are circulated amongst the people during Ramadaan. They have been attributed to the Prophet - صلى الله عليه وسلم - even though they are weak or fabricated. Initialy, this article was a translation of the work of . Later, the authentication of Al Albaanee was added where possible and more inauthentic Ahaadeeth were added from different sources so it can no longer be attributed to the work of any one person.
1. “O Allaah, bless Rajab and Sha’baan for us, and allow us to reach Ramadaan.”
2. “O Allaah, allow the Hilaal to emerge upon is with security and Eemaan, and with safety and Islaam.”
3. “A magnificent month has approached you…Its beginning is a Mercy, the middle of it is forgiveness, the end of it is freedom from the fire…’
4. “If the servants know what is in Ramadaan, my Ummah would have wished that the whole year is Ramadaan.”
5. “Fast and you will be healthy.”
6. Abdur Rahmaan ibn Samrah’s long Hadeeth; “Indeed I saw a strange thing yesterday…I saw a man from my Ummah panting out of thirst, everytime he approaches a well to drink, he is forbidden and kicked out. So his fasting came and gave him to drink until his thirst was quenched..”
7. “The scent of Musk will be blown from the mouths of those who fast, and a table cloth will be spread for them under the ‘Arsh. .”
8. “Indeed Jannah is adorned and revitalized from year to year due to the coming of Ramadaan. The Hoor al ‘Eeen say; ‘O Allaah, grant us husbands from your servants in this month “
9. “If a fasting person eats in someone’s home, the angles will accompany that person.”
10. “The most beloved servants to Allaah are those who are the most hurried to break their fast..”
Collected by Ahmah 2/329, Ibn Hibaan (#886), al Bayhaqee 4/237 and al Baghawee (#1732). Qurrah ibn ‘Abdur Rahmaan is in its chain of narrators and he is weak. Ibn Khuzaymah also collected it (#2062) and at Tirmidhee (#700) who declared it as inauthentic. A Hadeeth collected by both Bukhaaree and Muslim reads; ‘People will continue to be upon goodness as long as they hurry to break their fast.’
11. “The sleep of a fasting person is an act of worship. .”
12. “It may be that a fasting person does not gain anything from his fast except thirst and hunger, and it may be that a person praying Qiyaam at night does not receive anything except staying up late. “
13. “Whoever prays the last ‘Ishaa [of Ramadaan] in congregation has witnessed Laylatul Qadr.”
14. “If the last ten days came in, women would be avoided, Ghusl would be practiced between the two Adhaans and breaking the fast would be delayed until Sahoor”
15. “Whoever fasts one day after [‘Eed] al Fitr, it is as if he fasted the whole year.” and the Hadeeth; “ The person who fasts after Ramadaan is like the person who returns to battle after fleeing.”
It was mentioned in; ‘Kanz al ‘Ummaal’ (24124), it is a weak Hadeeth.
16. “Whoever fasts Ramadaan, Shawwaal, Wednesdays and Thursdays will enter Jannah..”
17. “Do not use Kuhl in Ramadaan while you are fasting. .”
18. “The one who remembers/mentions Allaah in Ramadaan is forgiven. “
19. “Fasting is during the winter.”
20. “Seek aid for fasting during the day by eating Suhoor, and seek aid for the night prayer by sleeping a Qayloolah.”
21. “If a person breaks his fast during Ramadaan without an excuse, if he fasted a whole year to make it up it wouldn’t be sufficient. “
22. “O Allaah, for You I fasted, and with Your provision I broke my fast.”
23. “Three things do not void the fast; Hijaamah, throwing up and [unintentional] sexual discharge.’”
24. “The gift for a fasting person is [scented] oil and Mujmar [what incense is burnt on].”
25. “Every night, Allaah frees 600 000 people from the fire, on the last night of Ramadaan, Allaah frees the same amount of those freed in the past days of Ramadaan.”
26. “Fasting is half of patience. “
27. “Whoever prays Qiyaam on the night of ‘Eed.” and in another narration; “ Whoever stays up [in worship] on the night of ‘Eed hoping for the reward, his heart would not die on the day that hearts die.”
28. “There is no Riyaa in fasting. .”
29. “Fasting Ramadaan in Madeenah is equivalent to fasting a thousand months elsewhere. ” In another narration; “It is better than fasting a thousand months in any other land.”
30. “Ramadaan is the leader of the months, and Dhul Hijjah is the greatest amongst them in Hurmah.”
31. “Indeed there are angels in the sky, no one knows of their number except Allaah. When Ramadaan comes in, they take permission from their lord to join the Ummah of Muhammad - صلى الله عليه وسلم – during Salaat at Taraweeh.’”
32. “The fasting person has a supplication while he is breaking his fast that is not rejected.”
Collected by Ibn Maajah # 1753, Al Bayhaqee # 3904 and others.
Al Albaanee stated: ‘Inauthentic.’ [Irwaa al Ghaleel: 4/41]
The following Hadeeth was authenticated by al Albaanee: “Three people will not have their supplication rejected; the just ruler, the fasting person when he breaks his fast, and the suppliction of the oppressed…” [Saheed wa Da’eef Sunan at Tirmidhee: 6/25]
33. “Let the fasting person stay clear of Kuhl.”
Collected by Abu Dawood [1/373] and al Bayhaqee [4/262]. Al Albaanee stated: ‘Munkar.’ [Silsilat al Ahadadeeth ad Da’eefah wa Mawdoo’ah wa Atharuha as Say-I fil Ummah: 3/75]
34. “Do no apply Kuhl during the day in Ramadaan while you are fasting. Apply Kuhl at night for it clears the sight and aids hair growth.” Al Albaanee stated: ‘Munkar.’
[Silsilat al Ahadadeeth ad Da’eefah wa Mawdoo’ah wa Atharuha as Say-i fil Ummah: 3/75]
Collected by ibn Maajah and others. Ishaaq ibn ‘Ubayd Allaah al Madanee is in the chain, he is unknown as al Mundhiree stated. Ibnul Qayyim declared the Hadeeth to be inauthentic in ‘Zaad al Ma’aadh’, it was also declared as inauthentic by at Tirmidhee. There is another Hadeeth that bears witness to its meaning that was collected by al Bayhaqee 3/345, however Abu Madlah is its chain, ‘Alee al Madeenee said concerning him; ‘Majhool’. Adh Dhahabee stated; ‘He is barely known.’ So the Hadeeth is inauthentic.
Al Albaanee stated: ‘Inauthentic.’ [Irwaa al Ghaleel: 4/41]
35. “The day of your fast is the day of your slaughter.”
Al Imaam Ahmad stated: ‘Two Hadeeths that are circulating in the markets have no basis; ‘The beggar has a right even if he comes riding on a horse.’ and ’ The day of your fast is the day of your slaughter.’[Asnaa al Mataalib: P.229]
As Suyootee stated: ‘A lie that has no basis.’ He also said: ‘Falsehood, it has no basis.’ [Ad Durrar al Manthoorah: P.22]
Shaykhul Islam ibn Taymiyyah stated: ‘Some of them narrate a Hadeeth on the authority of the Messenger - صلى الله عليه وسلّم - that is unknown in the books of Islam and was not narrated by any scholar at all; ‘The day of your fast is the day of your slaughter.’ [Majmoo’ al Fataawaa: 25/179]
36. “Five things nullify the fast and break ablution; lying, Gheebah, Nameemah, lustful gazes, and false oaths.” [Jaami al Ahadeeth # 1199]
As Suyootee stated: ‘Fabricated!’ [Al La-aalee al Masnoo’ah: 2/90]
Ibnul Jawzee stated: ‘Fabricated!’ [Al Mawdoo’aat: 2/195]
Ibn Abee Haatim stated: ‘I heard my father saying; ‘This Hadeeth is a lie, and Maysarah ibn ‘Abdi Rabihi used to make up Hadeeths.’ [‘Ilal al Hadeeth: 1/258 #766]
37. “Whoever performs ‘Itikaaf for ten days in Ramadaan, it would be as he performed Hajj and ‘Umrah twice.”
[Collected by al Bayhaqee in ash Shu’ab #3966 and al Mundhiree in at Targheeb wat Tarheeb #1649]
Al Albaanee stated: ‘Fabricated!’ [As Silsilah ad Da’eefah: #1649]
38. “Do not say Ramadaan, for indeed Ramadaan is amongst the names of Allah, but say; ‘the month of Ramadaan.”
Collected by al Bayhaqee in as Sunan al Kubraa: # 7693. Ibn al Jawzee mentioned it in al Mawdoo’aat and said: “This Hadeeth is fabricated, it is not authentic.” [Al Mawdoo’aat: 2/187]
Al Albaanee stated: ‘Falsehood!’ [As Silsilah ad Da’eefah: 6768]
39. “Indeed Allah does not leave anyone from amongst the Muslims in the morn of the first day of Ramadaan except that he has forgiven him/her.”
Collected by ibn al Shajaree in Al Amaanee ash Shajariyyah: 1/225
It was mentioned by ash Shawkanee in al Fawaa-id al Majmoo’ah: # 6 where he said: “It is not authentic, there is a liar in the chain.” It was also mentioned by al Suyootee in al La-aalee al Masnoo’ah: 2/86 where he stated: “It is not authentic, Salaam is a discarded narrator and Ziyaad is a liar.”
Al Albaanee stated: ‘Fabricated!’ [As Silsilah ad Da’eefah: # 296]
40. “When the last ten days of Ramadaan came in, the Messenger of Allah - صلى الله عليه وسلم - used to tighten his Izaar and not approach his bed until Ramadaan ended.”
Collected by ibnu Khuzaymah in his Saheeh: # 2216 and al Bayhaqee in Shu’ab al Eemaan: # 3624.
Ash Shaykh al Albaanee: ‘Inauthentic.’ [Saheeh wa Da’eef al Jaami’ as Sagheer wa Ziyaadaatih: 1/988]
It should be known that inauthentic Ahaadeeth are not to be acted on[1], not in Fadaa-il, Ahkaam or otherwise according to the preponderant opinion amongst the people of knowledge. We worship Allaah with what was authentically narrated on the authority of the Messenger of Allaah - صلى الله عليه وسلم. It is not permissible to attribute an inauthentic Hadeeth to the Prophet - صلى الله عليه وسلم – except when clarifying its weakness. Shaykh Muhammad ibn ‘Abdul Wahhaab stated; “It is not permissible for anyone to narrate a Hadeeth except while knowing if it is authentically reported on the authority of the Messenger of Allaah - صلى الله عليه وسلم - or not, due to the Hadeeth; “Whoever says that I said something which I didn’t, then let him prepare his seat in the Fire.” Collected by al Bukhaaree, and Allaah knows best, and may the Salaat and Salaam be upon our prophet Muhammad - صلى الله عليه وسلم.
Translator’s note: All Imaam al Albaanee’s authentication was added by the translator.
For those who have heard some of our beloved scholars using some of these Ahaadeeth, then here is some differing amongst the people of knowledge, past and present, concerning using inauthentic Ahaadeeth in Targheeb and Tarheeb, i.e. encouraging the Muslims to practice goodness and warning them from practicing evil. Some scholars hold it permissible to use inauthentic Ahaadeeth in this case. For example they may know the weakness of the Hadeeth “Fast and you will be healthy.” However they still mention it because it may encourage a lot of lazy people to fast Mondays and Thursdays for example. They see the permissibility of doing so in order to get the Muslims to perform acts of worship that would only benefit them, with the condition that the Hadeeth is not severely weak, that it is not stated that the Messenger - صلى الله عليه وسلم - said it or believed that the Hadeeth is authentic, rather its weakness must be clarified. And thirdly, that the action being called to falls under an established legislated principle. Others hold that it is not permissible to use them altogether.
http://subulassalaam.com/articles/article.cfm?article_id=62
Sunday, August 14, 2011
What should one Preoccupy his Time with during the Month of Ramadaan?
What should one Preoccupy his Time with during the Month of Ramadaan?
AUTHOR: Shaikh Saalih Al-Fawzaan (hafidhahullaah)SOURCE: Ittihaaf Ahlil-Eemaan bi Duroos Shahri RamadaanPRODUCED BY: Al-Ibaanah (dot) com (this site is down now, baarak Allaahu feekum)
All praise be to Allaah for His blessings and generosity. He has blessed us by allowing us to reach the month of Ramadaan and enabling us to do good deeds by which we can draw nearer to Him. And may the peace and blessings be on our prophet Muhammad – who was the first to hasten to do good deeds – as well as upon his family and Companions – those who believed in him, supported him and followed the light that was revealed to him. They are the successful ones.
As for what follows, then:
I advise you and myself to fear Allaah during this blessed month as well as in any other month. However, this month has a special merit by which Allaah has distinguished it, since it is a unique occasion for performing good deeds. The Prophet (sallAllaahu ‘alayhi wa sallam) would supplicate to Allaah to allow him to be able to reach Ramadaan. So when the month of Rajab would come in, he (sallAllaahu ‘alayhi wa sallam) would say: “O Allaah! Bless us during Rajab and Sha’baan and allow us to reach Ramadaan.”
The Prophet (sallAllaahu ‘alayhi wa sallam) would also give his Companions the glad tidings of its arrival and explain to them its many virtues, saying to them: “O people! A great and blessed month has come upon you.”
The Prophet (sallAllaahu ‘alayhi wa sallam) would encourage his Companions to strive hard in performing good deeds during this month, both the obligatory and recommended ones, such as prayer, charity, showing goodness and kindness, being patient while obeying Allaah, spending one’s day with fasting, one’s night with praying and one’s hours with recitation of the Qur’aan and remembering Allaah.
So do not waste time by being heedless and refusing, as is the case with the wretched ones who have forgotten Allaah and so He has caused them to forget themselves. Such people do not extract benefit from the passing of occasions for doing good, nor do they realize their sanctity or know their worth.
Many people don’t know this month except as a month for various types of foods and beverages. So they go to great extents in giving their souls what they desire. And they exceed in buying fancy types of foods and drinks. It is well known that the intake of too much food and drink causes one to be lazy with acts of worship. What is required for the Muslim is that he decrease in his intake of food and drink such that he is energetic when it comes to acts of worship.
Some people don’t know the month of Ramadaan except as a month in which one sleeps during the day and stays up all night doing things that have no benefit or things that cause harm. So these people stay awake most of the night or all of it then sleep in the daytime even over the times of the obligatory prayers. So they don’t pray with the congregation or in the prescribed times of prayer.
Another group of people sit at the dinner table when it’s time to break fast and abandon performing the Maghrib prayer in congregation. These types of people do not know the value of the month of Ramadaan nor do they refrain from violating its sanctity by committing the forbidden type of sleeplessness (i.e. all night), abandoning the obligations and doing the prohibited.
Next to these people are those individuals who don’t view the month of Ramadaan except as an opportunity for doing business, displaying their products and chasing after the worldly life, which is temporary. So they are active in buying and selling, thus spending all their time in the marketplaces and abandoning the masaajid. And if they do go to the masaajid, then they are in haste and anguish. They do not relax while in the masaajid since their joy and comfort lies in the market areas.
And there is another type of people that do not know the month of Ramadaan except as a time for begging in the masaajid and in the streets. So they spend most of their time going back and forth from here and there and traveling from one country to another in order to collect money through begging and by presenting themselves as being needy when they are in fact wealthy, and as injured when they are in fact healthy! Such people are denying Allaah’s blessing on them and taking the people’s wealth unjustly. And they are wasting their precious time in things that are harmful to them. So there are no special merits that can be found in Ramadaan for these types of people.
O servants of Allaah! The Prophet (sallAllaahu ‘alayhi wa sallam) would strive hard during this month more than he would in any other month. Even though the Prophet (sallAllaahu ‘alayhi wa sallam) was strong in performing worship at all times, he would free himself up during this month from many of the duties, which in reality were acts of worship, leaving off these righteous deeds for deeds that were better than those. The Salaf would follow his example in this regard and so they would particularize this month with higher ambitions, thus keeping themselves unoccupied in it so that they could perform good deeds. They would spend their night in Tahajjud prayer and their day in fasting, remembrance of Allaah and recitation of the Qur’aan, thus frequenting the masaajid for that purpose. So we should compare our conditions to their conditions and see what the extent of our abilities is in this month.
And we should know that just as the good deeds are multiplied during this month, then likewise, evil acts are worse and their punishment is greater. So we should fear Allaah and magnify the sanctity of this month.
“And whoever magnifies the sacred things of Allaah, this is better for him in the sight of his Lord.” [Surah Al-Hajj] May Allaah grant us all the ability to have righteous statements and actions.
And may the peace and blessings be on our prophet Muhammad, as well as all of his family and Companions.
Published: October 5, 2005 | Modified: October 5, 2005
AUTHOR: Shaikh Saalih Al-Fawzaan (hafidhahullaah)SOURCE: Ittihaaf Ahlil-Eemaan bi Duroos Shahri RamadaanPRODUCED BY: Al-Ibaanah (dot) com (this site is down now, baarak Allaahu feekum)
All praise be to Allaah for His blessings and generosity. He has blessed us by allowing us to reach the month of Ramadaan and enabling us to do good deeds by which we can draw nearer to Him. And may the peace and blessings be on our prophet Muhammad – who was the first to hasten to do good deeds – as well as upon his family and Companions – those who believed in him, supported him and followed the light that was revealed to him. They are the successful ones.
As for what follows, then:
I advise you and myself to fear Allaah during this blessed month as well as in any other month. However, this month has a special merit by which Allaah has distinguished it, since it is a unique occasion for performing good deeds. The Prophet (sallAllaahu ‘alayhi wa sallam) would supplicate to Allaah to allow him to be able to reach Ramadaan. So when the month of Rajab would come in, he (sallAllaahu ‘alayhi wa sallam) would say: “O Allaah! Bless us during Rajab and Sha’baan and allow us to reach Ramadaan.”
The Prophet (sallAllaahu ‘alayhi wa sallam) would also give his Companions the glad tidings of its arrival and explain to them its many virtues, saying to them: “O people! A great and blessed month has come upon you.”
The Prophet (sallAllaahu ‘alayhi wa sallam) would encourage his Companions to strive hard in performing good deeds during this month, both the obligatory and recommended ones, such as prayer, charity, showing goodness and kindness, being patient while obeying Allaah, spending one’s day with fasting, one’s night with praying and one’s hours with recitation of the Qur’aan and remembering Allaah.
So do not waste time by being heedless and refusing, as is the case with the wretched ones who have forgotten Allaah and so He has caused them to forget themselves. Such people do not extract benefit from the passing of occasions for doing good, nor do they realize their sanctity or know their worth.
Many people don’t know this month except as a month for various types of foods and beverages. So they go to great extents in giving their souls what they desire. And they exceed in buying fancy types of foods and drinks. It is well known that the intake of too much food and drink causes one to be lazy with acts of worship. What is required for the Muslim is that he decrease in his intake of food and drink such that he is energetic when it comes to acts of worship.
Some people don’t know the month of Ramadaan except as a month in which one sleeps during the day and stays up all night doing things that have no benefit or things that cause harm. So these people stay awake most of the night or all of it then sleep in the daytime even over the times of the obligatory prayers. So they don’t pray with the congregation or in the prescribed times of prayer.
Another group of people sit at the dinner table when it’s time to break fast and abandon performing the Maghrib prayer in congregation. These types of people do not know the value of the month of Ramadaan nor do they refrain from violating its sanctity by committing the forbidden type of sleeplessness (i.e. all night), abandoning the obligations and doing the prohibited.
Next to these people are those individuals who don’t view the month of Ramadaan except as an opportunity for doing business, displaying their products and chasing after the worldly life, which is temporary. So they are active in buying and selling, thus spending all their time in the marketplaces and abandoning the masaajid. And if they do go to the masaajid, then they are in haste and anguish. They do not relax while in the masaajid since their joy and comfort lies in the market areas.
And there is another type of people that do not know the month of Ramadaan except as a time for begging in the masaajid and in the streets. So they spend most of their time going back and forth from here and there and traveling from one country to another in order to collect money through begging and by presenting themselves as being needy when they are in fact wealthy, and as injured when they are in fact healthy! Such people are denying Allaah’s blessing on them and taking the people’s wealth unjustly. And they are wasting their precious time in things that are harmful to them. So there are no special merits that can be found in Ramadaan for these types of people.
O servants of Allaah! The Prophet (sallAllaahu ‘alayhi wa sallam) would strive hard during this month more than he would in any other month. Even though the Prophet (sallAllaahu ‘alayhi wa sallam) was strong in performing worship at all times, he would free himself up during this month from many of the duties, which in reality were acts of worship, leaving off these righteous deeds for deeds that were better than those. The Salaf would follow his example in this regard and so they would particularize this month with higher ambitions, thus keeping themselves unoccupied in it so that they could perform good deeds. They would spend their night in Tahajjud prayer and their day in fasting, remembrance of Allaah and recitation of the Qur’aan, thus frequenting the masaajid for that purpose. So we should compare our conditions to their conditions and see what the extent of our abilities is in this month.
And we should know that just as the good deeds are multiplied during this month, then likewise, evil acts are worse and their punishment is greater. So we should fear Allaah and magnify the sanctity of this month.
“And whoever magnifies the sacred things of Allaah, this is better for him in the sight of his Lord.” [Surah Al-Hajj] May Allaah grant us all the ability to have righteous statements and actions.
And may the peace and blessings be on our prophet Muhammad, as well as all of his family and Companions.
Published: October 5, 2005 | Modified: October 5, 2005
Important lessons from Ramadaan
Important lessons from Ramadaan
Taqwaa, Patience, Good Manners and Unity are all assets which can be attained in Ramadaan. There has come to you Ramadaaan, a blessed month, in which Allaah has made it obligatory to fast. During it the gates of Paradise are opened and the gates of Hellfire are closed, and the rebellious devils are chained.
Allaah -The Most High - said: “The month of Ramadaan in which the Qur’aan was revealed, a guidance for mankind and clear proofs for the guidance of the Criterion between right and wrong. So whosoever of you sights the crescent for the month of Ramadhaan, he must fast that month.” [Soorah al-Baqarah 2:185]. Allaah’s Messenger (sallallaahu ‘alayhi wa sallam) said: “Islaam is built upon five: Testifying that none has the right to be worshipped except Allaah and the Muhammad is the Messenger of Allaah, establishing the Prayer, giving the Zakaahperforming Hajj to the House, and fasting in Ramadhaan.” [1] He (sallallaahu ‘alayhi wa sallam) also said: “There has come to you Ramadaan, a blessed month, in which Allaah has made it obligatory to fast. During it the gates of Paradise are opened and the gates of Hellfire are closed, and the rebellious devils are chained. In it is a night (Laylatul-Qadr) which is better than a thousand months. He who is deprived of its good has truly been deprived.”[2] From the many important lessons to be learnt from fasting are: [1]: GAINING TAQWAA Fasting has been legislated in order that we may gain taqwaa as Allaah - the Most High - said: “O you who believe! fasting is prescribed for you, as it was prescribed upon those before you in order that you may attain taqwaa.” [Soorah al-Baqarah 2:183]. Talq ibn Habeeb (d.100H) - rahimahullaah - said: “When fitnah (trial and tribulation) appears then extinguish it with taqwaa.” So he was asked as to what taqwaa was, so he replied: “Taqwaa is to act in obedience to Allaah, upon a light (i.e. eemaan, faith) from Allaah, hoping in the Mercy of Allaah. And taqwaa is leaving acts of disobedience to Allaah, upon a light from Allaah, due to the fear of Allaah.”[3] “This is one of the best definitions of taqwaa. For every action must have both a starting point and a goal. And an action will not be considered as an act of obedience, or nearness to Allaah unless it stems from pure eemaan (faith in Allaah). Thus, it is pure eemaan - and not habits, desires, nor seeking praise or fame - that should be what initiates an action. And the preparation showed, to earn the reward of Allaah and to seek His good pleasure.”[4] So Fasting is a means of attaining taqwaa, since it helps prevent a person from many sins that one is prone to. Due to this, the Prophet (sallallaahu ‘alayhi wa sallam) said: “Fasting is a shield with which the servant protects himself from the Fire.”[5] So we should ask ourselves, after each day of fasting: Has this lasting made us more fearful and obedient to Allaah? Has it aided us in distancing ourselves from sins and disobedience? [2]: SEEKING NEARNESS TO ALLAAH The Prophet (sallallaahu ‘alayhi wa sallam) said: “Allaah said: Whosoever shows enmity to a friend of Mine, I shall be at war with him. My servant does not draw near to me with anything more beloved to me than the obligatory duties that I have placed upon him. My servant continues to draw nearer to Me with optional deeds so that I shall love him.”[6] The Prophet (sallallaahu ‘alayhi wa sallam) said: “Whosoever reaches the month of Ramadaaan and does not have his sins forgiven, and so enters the Fire, then may Allaah distance him.”[7] So drawing closer to Allaah - the Most Perfect - in this blessed month, can be achieved by fulfilling one’s obligatory duties; and also reciting the Qur’aan and reflecting upon its meanings, increasing in kindness and in giving charity, in making du‘aa (supplication) to Allaah, attending the Taraaweeh Prayer, seeking out Laylatul-Qadr (the Night of Power and Pre-Decree), a night which is better than a thousand months, attending gatherings of knowledge, and striving in those actions that will cause the heart to draw closer to its Lord and to gain His forgiveness. Our level of striving in this blessed month should be greater than our striving to worship Allaah in any other month, due to the excellence and rewards that Allaah has placed in it. Likewise from the great means of seeking nearness to Allaah in this month is making I‘tikaaf (seclusion in the mosque in order to worship Allaah) - for whoever is able. Imaam Ibn al-Qayyim (d.751H) - rahimahullaah - said: “Allaah also prescribed i’tikaaf for them, the objective being that the heart becomes fully preoccupied with Allaah - the Most High - concentrated upon Him alone, and cut-off from being preoccupied with the creation. Rather, the heart is only engrossed with Allaah - the Most Perfect - such that loving Him, remembering Him, and turning to Him takes the place of all the heart’s anxieties and worries, so that he is able to overcome them. Thus all his concerns are for Allaah, and his thoughts are all directed towards remembering Him and thinking of how to attain His Pleasure and what will cause nearness to Him which leads him to feel content with Allaah instead of people. This, in turn prepares him for being at peace with Allaah alone, on the day of loneliness in the grave, when there will be no one else to give comfort, nor anyone to grant solace, except Him. So this is the greater goal ofI‘tikaaf.” [8] [3]: ACQUIRING PATIENCE Imaam Ahmad (d.241H) - rahimahullaah - said: “Allaah has mentioned sabr (patience) in over ninety places in His Book.” [9] The Prophet (sallallaahu ‘alayhi wa sallam) said: “The month of Patience, and the three days of every month, are times for fasting.” [10] Ibn ‘Abdul-Barr (d.464H) - rahimahullaah - said: “What is meant by the month of Patience is the month of Ramadaaan … So fasting is called patience because it restrains the soul from eating, drinking, conjugal relations and sexual desires.” [11] He (sallallaahu ‘alayhi wa sallam) said: “O youths! Whoever amongst you is able to marry then let him do so; for it restrains the eyes and protects the private parts. But whoever is unable, then let him fast, because it will be a shield for him.” [12] So fasting is a means of learning self-restraint and patience. With patience we are able to strengthen our resolve to worship Allaah alone, with sincerity, and also cope with life’s ups and downs. So - for example - with patience we are able to perform our Prayers calmly and correctly, without being hasty, and without merely pecking the ground several times! With patience we are able to restrain our souls from greed and stinginess and thus give part of our surplus wealth in Zakaah (obligatory charity). With patience we are able to subdue the soul’s ill temperament, and thus endure the ordeal and hardships of Hajj, without losing tempers and behaving badly. Allaah - the Most High - said: “O Prophet, urge the Believers to fight … So if there are one hundred who are patient, they shall overcome two hundred; and if there be one thousand, they shall overcome two thousand, by the permission of Allaah. And Allaah is with the patient ones.” [Soorah al-Anfaal 8:65-66]. Thus, without knowledge and patience, nothing remains, except zeal and uncontrolled emotions, shouts and hollow slogans, speech that does not strengthen, but rather weakens, and actions that do not build, but rather destroy! So in this month, we should strive to develop a firm resolve for doing acts of obedience, and to adorn ourselves with patience - having certainty in the saying of our Messenger (sallallaahu ‘alayhi wa sallam): “And know that victory comes with patience, relief with affliction, and case with hardship.” [13] [4]: CULTIVATING GOOD MANNERS The Prophet (sallallaahu ‘alayhi wa sallam) said: “Whosoever does not abandon falsehood in speech and action, then Allaah the Mighty and Majestic has no need that he should leave his food and drink.” [14] He (sallallaahu ‘alayhi wa sallam) also said: “Fasting is not merely abstaining from eating and drinking. Rather, it is also abstaining from ignorant and indecent speech. So if anyone abuses or behaves ignorantly with you, then say: I am fasting, I am fasting.” [15] These narrations point towards the importance of truthfulness and good manners. Thus, this blessed month teaches us not only to abstain from food and drink, but to also abstain from such statements and actions that may be the cause of harming people and violating their rights - since the Messenger (sallallaahu ‘alayhi wa sallam) said whilst describing the true Believer: “A Muslim is one from whom other Muslims are safe from his tongue and his hand.” [16] Thus it is upon us as individuals, to examine the shortcomings in our character, and to then seek to improve them - modeling ourselves upon the character of the last of the Prophets and Messengers, and their leader, Muhammad (sallallaahu ‘alayhi wa sallam) - aspiring also for the excellence which he mentioned in his saying: “I am a guarantor for a house on the outskirts of Paradise (or whosoever leaves off arguing, even if he is in the right; and a house in the centre of Paradise (or whosoever abandons falsehood, even when joking; and a house in the upper-most part of Paradise for whosoever makes his character good.”[17] So by shunning oppression, shamelessness, harbouring hatred towards Muslims, back-biting, slandering, tale-carrying, and other types of falsehood, we can be saved from nullifying the rewards of our fasting - as Allaah’s Messenger (sallallaahu ‘alayhi wa sallam) said: “It may be that a fasting person, receives nothing from his fast, except hunger and thirst.” [18] [5]: SENSING MUSLIM UNITY The Prophet (sallallaahu ‘alayhi wa sallam) said: “Fast when they fast, and break your fast when they break their fast, and sacrifice the day they sacrifice.” [19] Imaam at-Tirmidthee (d.275H) - rahimahullaah - said: “Some of the People of Knowledge explained this hadeeth by saying: Its meaning is to fast and break the fast along with the Jamaa’ah and the majority of people.” [10] Thus, in this blessed month we can sense an increased feeling of unity and of being a single Ummah due to our fasting and breaking our fast collectively. We also feel an increased awareness about the state of affairs of the Muslims and of the hardships that they endure, because: “During the fast a Muslim feels and experiences what his needy and hungry brothers and sisters feel, who are forced to go without food and drink for many days - as occurs today to many of the Muslims in Africa.” [21] Indeed, the unity of the Muslims - and their aiding and assisting one another - is one of the great fundamentals upon which the Religion of Islaam is built, as Allaah - the Most High -said: “And hold fast altogether to the rope of Allaah and do not be divided.” [Soorah Aal-‘Imraan 3:103]. Allaah - the Most High - also said: “The Believers - men and women - and friends and protectors to one another.” [Soorah at-Tawbah 9:44]. Shaykhul-Islaam Ibn Taymiyyah (d.728) - rahimahullaah - said: “The welfare of people will not be complete - neither in this world, nor in the Hereafter - except with ijtimaa‘ (collectiveness), ta‘aawun (mutual cooperation), and tanaasur (mutual help); mutual cooperation in order to secure benefits, and mutual help in order to ward off harm. It is for this reason that man is said to be social and civil by nature.” [22] Thus we see that Islaam lays great importance in bringing hearts together and encouraging ijtimaa‘ (collectiveness). This is not only reflected in the month of Ramadaan, but also in the other acts of worship as well. So, for example, we have been ordered by the Prophet (sallallaahu ‘alayhi wa sallam) to pray the five daily Prayers in congregation, and that it has been made twenty-seven times more rewarding than praying it individually. [23] Likewise, this similar collective spirit is demonstrated in the act of Hajj (Pilgrimage). Even in learning knowledge and studying it, blessings have been placed in collectiveness, as Allaah’s Messenger (sallallaahu ‘alayhi wa sallam) said: “No people gather together in a house from the houses of Allaah, reciting the Book of Allaah and studying it amongst themselves, except that tranquility descends upon them, mercy envelops them, the angels surround them, and Allaah mentions them to those that are with Him.” [24] Likewise, even in our everyday actions such as eating, Islaam teaches us collectiveness. Thus, when some of the Companions of the Prophet (sallallaahu ‘alayhi wa sallam) said to him: O Messenger of Allaah, we eat but do not become satisfied. He replied: “Perhaps you eat individually?” They replied, Yes! So he said: “Eat collectively and mention the name of Allaah. There will then be blessings for you in it.” [25] Indeed, even in the etiquette’s of sitting the spirit of collectiveness is demonstrated. So, one day the Prophet (sallallaahu ‘alayhi wa sallam) came across the Companions who were sitting in separate circles, so he said to them: “Why do I see you sitting separately!” [26] Similarly, Aboo Tha‘labah al-Khushanee (radiyallaahu ‘anhu) said: Whenever the people used to encamp, they used to split-up into the mountain passes and valleys. So Allaah’s Messenger (sallallaahu ‘alayhi wa sallam) said: “Indeed your being split-up in these mountain passes and valleys is fromShaytaan.” Thereafter, whenever they used to encamp, they used to keep very close together, to such an extent that it was said: If a cloth were to be spread over them, it would cover them all. [27] Thus, Ramadaan is a time to increase our sense of unity and brotherhood, and our commitment to Allaah and His Religion. And there is no doubt that this sense of unity necessitates that: “We all work together as required by Islaam as sincere brothers - not due to hizbiyyah (bigoted party spirit), nor sectarianism - in order to realize that which is of benefit to the Islaamic Ummah and to establish the Islaamic society that every Muslim aspires for so that the Sharee‘ah (Prescribed Law) of Allaah is applied upon His earth” [28] So we must examine ourselves during the month of Ramadhaan and ask: What is my role? - and each of us has a role - in helping this precious Ummah to regain its honour, and return to the Ummah its comprehensive unity and strength, and victory that has been promised to it? Likewise, we should reflect upon our own character and actions and ask: Are they aiding the process of unity and brotherhood, or are they a harm and a hindrance to it? So we ask Allaah to grant us the ability to change ourselves for the better, during this blessed month, and not to be of those who are prevented from His Mercy and forgiveness. Indeed He is the One who Hears and He is the One to Respond. Footnotes: [1] Saheeh: Related by al-Bukhaaree (1/48) and Muslim (no.16), from Ibn ‘Umar (radiyallaahu ‘anhu).[2] Saheeh: Related by an-Nisaa’ee (no.1992), from Aboo Hurayrah (radiyallaahu ‘anhu). It was authenticated by Shaykh al-Albaanee in Takhreejul-Mishkaat (no.1962).[3] Related by Ibnul-Mubaarak in Kitaabuz-Zuhd (p.473) and Ibn Abee Shaybah in his Kitaabul-Eemaan (no.99). [4] Risaalatut-Tabookiyyah (p.26) of Imaam Ibnul-Qayyim[5] Hasan: Related by Ahmad (3/241), from Jaabir (radiyallaahu ‘anhu). It was authenticated by Shaykh al-Albaanee in Saheehut-Targheeb (no.970). [6]Saheeh: Related by al-Bukhaaree (11/48I). from Aboo Hurayrah (radiyallaahu ‘anhu).[7] Saheeh:Related by Ahmad (2/246) and al-Bayhaqee (4/204), from Aboo Hurayrah (radiyallaahu ‘anhu). It was authenticated by Shaykh ‘Alee Hasan al-Halabee in Sifatus-Sawmin-Nabee (p.24). [8] Zaadul-Ma‘aad(2/87) of Ibnul-Qayyim.[9] Related by Ibnul-Qayyim in Madaarijus-Saalikeen (2/152). [10] Related by Ahmad (2/163) and an-Nisaa’ee (1/327), from Aboo Hurayrah. It was authenticated by al-Albaanee inIrwaa’ul-Ghaleel (4/99).[11] At-Tamheed (19/61) of al-Haafidh Ibn ‘Abdul-Barr. [12] Saheeh: Related by al-Bukhaaree (123) and Muslim (no.123), from Ibn Mas‘ood (radiyallaahu ‘anhu).[13] Saheeh:Related by Ahmad (1/203) and at-Tabaraanee in al-Kabeer (11/100), from Ibn ‘Abbaas (radiyallaahu ‘anhu). It was authenticated by Shaykh Saleem al-Hilaalee in as-Sabrul-Jameel (p.43). [14] Saheeh:Related by al-Bukhaaree (4/99), from Aboo Hurayrah (radiyallaahu ‘anhu).[15] Saheeh: Related by Ibn Khuzaymah (no.1996) and al-Haakim (1/130) who authenticated it. Refer to Saheehut-Targheeb(no.1075). [16] Related by al-Bukhaaree (I/53) and Muslim (no.40), from ‘Amr Ibnul-‘Aas (radiyallaahu ‘anhu).[17]Saheeh: Related by Aboo Daawood (no.4800) and al-Bayhaqee (10/249), from Aboo Umaamah (radiyallaahu ‘anhu). It was authenticated by al-Albaanee in as-Saheehah (no.273). [18] Saheeh:Related by Ahmad (2/441) and Ibn Maajah (I/539), from Aboo Hurayrah (radiyallaahu ‘anhu). It war authenticated in Saheehut-Targheeb (no.1076).[19] Saheeh: Related by at Tirmidthee (no.693), from Aboo Hurayrah (radiyallaahu ‘anhu). It was authenticated by al-Albaanee in as-Saheehah (no.224).[20] Jaami‘ut-Tirmidthee (3/311).[21] From the words of Shaykh ‘Abdul-‘Azeez Ibn Baaz, as occurs inMajmoo‘ul-Fataawaa wal-Maqaalaatul Mutanawwi’ah (5/211). [22] Al-Hisbah fil-Islaam (p.9) of Shaykhul-Islaam Ibn Taymiyyah.[23] Saheeh: Related by al-Bukhaaree (2/109) and Muslim (no.650), from Ibn ‘Umar (radiyallaahu ‘anhu). [24] Saheeh: Related by Muslim (no.339), from Aboo Hurayrah (radiyallaahu ‘anhu).[25] Hasan: Related by Aboo Daawood (no.3764), from Wahshee Ibn Harb (radiyallaahu ‘anhu). It was authenticated by al-Haafidh al-‘Iraaqee in Takhreejul-Ihyaa (2/4). [26]Saheeh: Related by Muslim (no.331), from Jaabir Ibn Samurah (radiyallaahu ‘anhu).[27] Saheeh:Related by Aboo Daawood (1/409) and Ibn Hibbaan (no.1664). Shaykh al-Albaanee authenticated inTakhreejul-Mishkaat (no.3914). [28] Su’aal wal-Jawaab Hawla Fiqhil-Waaqi‘ (p.24) of Shaykh Naasirud-Deen al-Albaanee. [17] Saheeh: Related by Aboo Daawood (no.4800) and al-Bayhaqee (10/249), from Aboo Umaamah (radiyallaahu ‘anhu). It was authenticated by al-Albaanee in as-Saheehah (no.273). [18] Saheeh:Related by Ahmad (2/441) and Ibn Maajah (I/539), from Aboo Hurayrah (radiyallaahu ‘anhu). It war authenticated in Saheehut-Targheeb (no.1076).[19] Saheeh: Related by at Tirmidthee (no.693), from Aboo Hurayrah (radiyallaahu ‘anhu). It was authenticated by al-Albaanee in as-Saheehah (no.224).[20] Jaami‘ut-Tirmidthee (3/311).[21] From the words of Shaykh ‘Abdul-‘Azeez Ibn Baaz, as occurs inMajmoo‘ul-Fataawaa wal-Maqaalaatul Mutanawwi’ah (5/211). [22] Al-Hisbah fil-Islaam (p.9) of Shaykhul-Islaam Ibn Taymiyyah.[23] Saheeh: Related by al-Bukhaaree (2/109) and Muslim (no.650), from Ibn ‘Umar (radiyallaahu ‘anhu). [24] Saheeh: Related by Muslim (no.339), from Aboo Hurayrah (radiyallaahu ‘anhu).[25] Hasan: Related by Aboo Daawood (no.3764), from Wahshee Ibn Harb (radiyallaahu ‘anhu). It was authenticated by al-Haafidh al-‘Iraaqee in Takhreejul-Ihyaa (2/4). [26]Saheeh: Related by Muslim (no.331), from Jaabir Ibn Samurah (radiyallaahu ‘anhu).[27] Saheeh:Related by Aboo Daawood (1/409) and Ibn Hibbaan (no.1664). Shaykh al-Albaanee authenticated inTakhreejul-Mishkaat (no.3914). [28] Su’aal wal-Jawaab Hawla Fiqhil-Waaqi‘ (p.24) of Shaykh Naasirud-Deen al-Albaanee.
Last Updated ( Thursday, 11 August 2011 )
taken from: http://troid.ca/index.php?option=com_content&task=view&id=500&Itemid=300
Taqwaa, Patience, Good Manners and Unity are all assets which can be attained in Ramadaan. There has come to you Ramadaaan, a blessed month, in which Allaah has made it obligatory to fast. During it the gates of Paradise are opened and the gates of Hellfire are closed, and the rebellious devils are chained.
Allaah -The Most High - said: “The month of Ramadaan in which the Qur’aan was revealed, a guidance for mankind and clear proofs for the guidance of the Criterion between right and wrong. So whosoever of you sights the crescent for the month of Ramadhaan, he must fast that month.” [Soorah al-Baqarah 2:185]. Allaah’s Messenger (sallallaahu ‘alayhi wa sallam) said: “Islaam is built upon five: Testifying that none has the right to be worshipped except Allaah and the Muhammad is the Messenger of Allaah, establishing the Prayer, giving the Zakaahperforming Hajj to the House, and fasting in Ramadhaan.” [1] He (sallallaahu ‘alayhi wa sallam) also said: “There has come to you Ramadaan, a blessed month, in which Allaah has made it obligatory to fast. During it the gates of Paradise are opened and the gates of Hellfire are closed, and the rebellious devils are chained. In it is a night (Laylatul-Qadr) which is better than a thousand months. He who is deprived of its good has truly been deprived.”[2] From the many important lessons to be learnt from fasting are: [1]: GAINING TAQWAA Fasting has been legislated in order that we may gain taqwaa as Allaah - the Most High - said: “O you who believe! fasting is prescribed for you, as it was prescribed upon those before you in order that you may attain taqwaa.” [Soorah al-Baqarah 2:183]. Talq ibn Habeeb (d.100H) - rahimahullaah - said: “When fitnah (trial and tribulation) appears then extinguish it with taqwaa.” So he was asked as to what taqwaa was, so he replied: “Taqwaa is to act in obedience to Allaah, upon a light (i.e. eemaan, faith) from Allaah, hoping in the Mercy of Allaah. And taqwaa is leaving acts of disobedience to Allaah, upon a light from Allaah, due to the fear of Allaah.”[3] “This is one of the best definitions of taqwaa. For every action must have both a starting point and a goal. And an action will not be considered as an act of obedience, or nearness to Allaah unless it stems from pure eemaan (faith in Allaah). Thus, it is pure eemaan - and not habits, desires, nor seeking praise or fame - that should be what initiates an action. And the preparation showed, to earn the reward of Allaah and to seek His good pleasure.”[4] So Fasting is a means of attaining taqwaa, since it helps prevent a person from many sins that one is prone to. Due to this, the Prophet (sallallaahu ‘alayhi wa sallam) said: “Fasting is a shield with which the servant protects himself from the Fire.”[5] So we should ask ourselves, after each day of fasting: Has this lasting made us more fearful and obedient to Allaah? Has it aided us in distancing ourselves from sins and disobedience? [2]: SEEKING NEARNESS TO ALLAAH The Prophet (sallallaahu ‘alayhi wa sallam) said: “Allaah said: Whosoever shows enmity to a friend of Mine, I shall be at war with him. My servant does not draw near to me with anything more beloved to me than the obligatory duties that I have placed upon him. My servant continues to draw nearer to Me with optional deeds so that I shall love him.”[6] The Prophet (sallallaahu ‘alayhi wa sallam) said: “Whosoever reaches the month of Ramadaaan and does not have his sins forgiven, and so enters the Fire, then may Allaah distance him.”[7] So drawing closer to Allaah - the Most Perfect - in this blessed month, can be achieved by fulfilling one’s obligatory duties; and also reciting the Qur’aan and reflecting upon its meanings, increasing in kindness and in giving charity, in making du‘aa (supplication) to Allaah, attending the Taraaweeh Prayer, seeking out Laylatul-Qadr (the Night of Power and Pre-Decree), a night which is better than a thousand months, attending gatherings of knowledge, and striving in those actions that will cause the heart to draw closer to its Lord and to gain His forgiveness. Our level of striving in this blessed month should be greater than our striving to worship Allaah in any other month, due to the excellence and rewards that Allaah has placed in it. Likewise from the great means of seeking nearness to Allaah in this month is making I‘tikaaf (seclusion in the mosque in order to worship Allaah) - for whoever is able. Imaam Ibn al-Qayyim (d.751H) - rahimahullaah - said: “Allaah also prescribed i’tikaaf for them, the objective being that the heart becomes fully preoccupied with Allaah - the Most High - concentrated upon Him alone, and cut-off from being preoccupied with the creation. Rather, the heart is only engrossed with Allaah - the Most Perfect - such that loving Him, remembering Him, and turning to Him takes the place of all the heart’s anxieties and worries, so that he is able to overcome them. Thus all his concerns are for Allaah, and his thoughts are all directed towards remembering Him and thinking of how to attain His Pleasure and what will cause nearness to Him which leads him to feel content with Allaah instead of people. This, in turn prepares him for being at peace with Allaah alone, on the day of loneliness in the grave, when there will be no one else to give comfort, nor anyone to grant solace, except Him. So this is the greater goal ofI‘tikaaf.” [8] [3]: ACQUIRING PATIENCE Imaam Ahmad (d.241H) - rahimahullaah - said: “Allaah has mentioned sabr (patience) in over ninety places in His Book.” [9] The Prophet (sallallaahu ‘alayhi wa sallam) said: “The month of Patience, and the three days of every month, are times for fasting.” [10] Ibn ‘Abdul-Barr (d.464H) - rahimahullaah - said: “What is meant by the month of Patience is the month of Ramadaaan … So fasting is called patience because it restrains the soul from eating, drinking, conjugal relations and sexual desires.” [11] He (sallallaahu ‘alayhi wa sallam) said: “O youths! Whoever amongst you is able to marry then let him do so; for it restrains the eyes and protects the private parts. But whoever is unable, then let him fast, because it will be a shield for him.” [12] So fasting is a means of learning self-restraint and patience. With patience we are able to strengthen our resolve to worship Allaah alone, with sincerity, and also cope with life’s ups and downs. So - for example - with patience we are able to perform our Prayers calmly and correctly, without being hasty, and without merely pecking the ground several times! With patience we are able to restrain our souls from greed and stinginess and thus give part of our surplus wealth in Zakaah (obligatory charity). With patience we are able to subdue the soul’s ill temperament, and thus endure the ordeal and hardships of Hajj, without losing tempers and behaving badly. Allaah - the Most High - said: “O Prophet, urge the Believers to fight … So if there are one hundred who are patient, they shall overcome two hundred; and if there be one thousand, they shall overcome two thousand, by the permission of Allaah. And Allaah is with the patient ones.” [Soorah al-Anfaal 8:65-66]. Thus, without knowledge and patience, nothing remains, except zeal and uncontrolled emotions, shouts and hollow slogans, speech that does not strengthen, but rather weakens, and actions that do not build, but rather destroy! So in this month, we should strive to develop a firm resolve for doing acts of obedience, and to adorn ourselves with patience - having certainty in the saying of our Messenger (sallallaahu ‘alayhi wa sallam): “And know that victory comes with patience, relief with affliction, and case with hardship.” [13] [4]: CULTIVATING GOOD MANNERS The Prophet (sallallaahu ‘alayhi wa sallam) said: “Whosoever does not abandon falsehood in speech and action, then Allaah the Mighty and Majestic has no need that he should leave his food and drink.” [14] He (sallallaahu ‘alayhi wa sallam) also said: “Fasting is not merely abstaining from eating and drinking. Rather, it is also abstaining from ignorant and indecent speech. So if anyone abuses or behaves ignorantly with you, then say: I am fasting, I am fasting.” [15] These narrations point towards the importance of truthfulness and good manners. Thus, this blessed month teaches us not only to abstain from food and drink, but to also abstain from such statements and actions that may be the cause of harming people and violating their rights - since the Messenger (sallallaahu ‘alayhi wa sallam) said whilst describing the true Believer: “A Muslim is one from whom other Muslims are safe from his tongue and his hand.” [16] Thus it is upon us as individuals, to examine the shortcomings in our character, and to then seek to improve them - modeling ourselves upon the character of the last of the Prophets and Messengers, and their leader, Muhammad (sallallaahu ‘alayhi wa sallam) - aspiring also for the excellence which he mentioned in his saying: “I am a guarantor for a house on the outskirts of Paradise (or whosoever leaves off arguing, even if he is in the right; and a house in the centre of Paradise (or whosoever abandons falsehood, even when joking; and a house in the upper-most part of Paradise for whosoever makes his character good.”[17] So by shunning oppression, shamelessness, harbouring hatred towards Muslims, back-biting, slandering, tale-carrying, and other types of falsehood, we can be saved from nullifying the rewards of our fasting - as Allaah’s Messenger (sallallaahu ‘alayhi wa sallam) said: “It may be that a fasting person, receives nothing from his fast, except hunger and thirst.” [18] [5]: SENSING MUSLIM UNITY The Prophet (sallallaahu ‘alayhi wa sallam) said: “Fast when they fast, and break your fast when they break their fast, and sacrifice the day they sacrifice.” [19] Imaam at-Tirmidthee (d.275H) - rahimahullaah - said: “Some of the People of Knowledge explained this hadeeth by saying: Its meaning is to fast and break the fast along with the Jamaa’ah and the majority of people.” [10] Thus, in this blessed month we can sense an increased feeling of unity and of being a single Ummah due to our fasting and breaking our fast collectively. We also feel an increased awareness about the state of affairs of the Muslims and of the hardships that they endure, because: “During the fast a Muslim feels and experiences what his needy and hungry brothers and sisters feel, who are forced to go without food and drink for many days - as occurs today to many of the Muslims in Africa.” [21] Indeed, the unity of the Muslims - and their aiding and assisting one another - is one of the great fundamentals upon which the Religion of Islaam is built, as Allaah - the Most High -said: “And hold fast altogether to the rope of Allaah and do not be divided.” [Soorah Aal-‘Imraan 3:103]. Allaah - the Most High - also said: “The Believers - men and women - and friends and protectors to one another.” [Soorah at-Tawbah 9:44]. Shaykhul-Islaam Ibn Taymiyyah (d.728) - rahimahullaah - said: “The welfare of people will not be complete - neither in this world, nor in the Hereafter - except with ijtimaa‘ (collectiveness), ta‘aawun (mutual cooperation), and tanaasur (mutual help); mutual cooperation in order to secure benefits, and mutual help in order to ward off harm. It is for this reason that man is said to be social and civil by nature.” [22] Thus we see that Islaam lays great importance in bringing hearts together and encouraging ijtimaa‘ (collectiveness). This is not only reflected in the month of Ramadaan, but also in the other acts of worship as well. So, for example, we have been ordered by the Prophet (sallallaahu ‘alayhi wa sallam) to pray the five daily Prayers in congregation, and that it has been made twenty-seven times more rewarding than praying it individually. [23] Likewise, this similar collective spirit is demonstrated in the act of Hajj (Pilgrimage). Even in learning knowledge and studying it, blessings have been placed in collectiveness, as Allaah’s Messenger (sallallaahu ‘alayhi wa sallam) said: “No people gather together in a house from the houses of Allaah, reciting the Book of Allaah and studying it amongst themselves, except that tranquility descends upon them, mercy envelops them, the angels surround them, and Allaah mentions them to those that are with Him.” [24] Likewise, even in our everyday actions such as eating, Islaam teaches us collectiveness. Thus, when some of the Companions of the Prophet (sallallaahu ‘alayhi wa sallam) said to him: O Messenger of Allaah, we eat but do not become satisfied. He replied: “Perhaps you eat individually?” They replied, Yes! So he said: “Eat collectively and mention the name of Allaah. There will then be blessings for you in it.” [25] Indeed, even in the etiquette’s of sitting the spirit of collectiveness is demonstrated. So, one day the Prophet (sallallaahu ‘alayhi wa sallam) came across the Companions who were sitting in separate circles, so he said to them: “Why do I see you sitting separately!” [26] Similarly, Aboo Tha‘labah al-Khushanee (radiyallaahu ‘anhu) said: Whenever the people used to encamp, they used to split-up into the mountain passes and valleys. So Allaah’s Messenger (sallallaahu ‘alayhi wa sallam) said: “Indeed your being split-up in these mountain passes and valleys is fromShaytaan.” Thereafter, whenever they used to encamp, they used to keep very close together, to such an extent that it was said: If a cloth were to be spread over them, it would cover them all. [27] Thus, Ramadaan is a time to increase our sense of unity and brotherhood, and our commitment to Allaah and His Religion. And there is no doubt that this sense of unity necessitates that: “We all work together as required by Islaam as sincere brothers - not due to hizbiyyah (bigoted party spirit), nor sectarianism - in order to realize that which is of benefit to the Islaamic Ummah and to establish the Islaamic society that every Muslim aspires for so that the Sharee‘ah (Prescribed Law) of Allaah is applied upon His earth” [28] So we must examine ourselves during the month of Ramadhaan and ask: What is my role? - and each of us has a role - in helping this precious Ummah to regain its honour, and return to the Ummah its comprehensive unity and strength, and victory that has been promised to it? Likewise, we should reflect upon our own character and actions and ask: Are they aiding the process of unity and brotherhood, or are they a harm and a hindrance to it? So we ask Allaah to grant us the ability to change ourselves for the better, during this blessed month, and not to be of those who are prevented from His Mercy and forgiveness. Indeed He is the One who Hears and He is the One to Respond. Footnotes: [1] Saheeh: Related by al-Bukhaaree (1/48) and Muslim (no.16), from Ibn ‘Umar (radiyallaahu ‘anhu).[2] Saheeh: Related by an-Nisaa’ee (no.1992), from Aboo Hurayrah (radiyallaahu ‘anhu). It was authenticated by Shaykh al-Albaanee in Takhreejul-Mishkaat (no.1962).[3] Related by Ibnul-Mubaarak in Kitaabuz-Zuhd (p.473) and Ibn Abee Shaybah in his Kitaabul-Eemaan (no.99). [4] Risaalatut-Tabookiyyah (p.26) of Imaam Ibnul-Qayyim[5] Hasan: Related by Ahmad (3/241), from Jaabir (radiyallaahu ‘anhu). It was authenticated by Shaykh al-Albaanee in Saheehut-Targheeb (no.970). [6]Saheeh: Related by al-Bukhaaree (11/48I). from Aboo Hurayrah (radiyallaahu ‘anhu).[7] Saheeh:Related by Ahmad (2/246) and al-Bayhaqee (4/204), from Aboo Hurayrah (radiyallaahu ‘anhu). It was authenticated by Shaykh ‘Alee Hasan al-Halabee in Sifatus-Sawmin-Nabee (p.24). [8] Zaadul-Ma‘aad(2/87) of Ibnul-Qayyim.[9] Related by Ibnul-Qayyim in Madaarijus-Saalikeen (2/152). [10] Related by Ahmad (2/163) and an-Nisaa’ee (1/327), from Aboo Hurayrah. It was authenticated by al-Albaanee inIrwaa’ul-Ghaleel (4/99).[11] At-Tamheed (19/61) of al-Haafidh Ibn ‘Abdul-Barr. [12] Saheeh: Related by al-Bukhaaree (123) and Muslim (no.123), from Ibn Mas‘ood (radiyallaahu ‘anhu).[13] Saheeh:Related by Ahmad (1/203) and at-Tabaraanee in al-Kabeer (11/100), from Ibn ‘Abbaas (radiyallaahu ‘anhu). It was authenticated by Shaykh Saleem al-Hilaalee in as-Sabrul-Jameel (p.43). [14] Saheeh:Related by al-Bukhaaree (4/99), from Aboo Hurayrah (radiyallaahu ‘anhu).[15] Saheeh: Related by Ibn Khuzaymah (no.1996) and al-Haakim (1/130) who authenticated it. Refer to Saheehut-Targheeb(no.1075). [16] Related by al-Bukhaaree (I/53) and Muslim (no.40), from ‘Amr Ibnul-‘Aas (radiyallaahu ‘anhu).[17]Saheeh: Related by Aboo Daawood (no.4800) and al-Bayhaqee (10/249), from Aboo Umaamah (radiyallaahu ‘anhu). It was authenticated by al-Albaanee in as-Saheehah (no.273). [18] Saheeh:Related by Ahmad (2/441) and Ibn Maajah (I/539), from Aboo Hurayrah (radiyallaahu ‘anhu). It war authenticated in Saheehut-Targheeb (no.1076).[19] Saheeh: Related by at Tirmidthee (no.693), from Aboo Hurayrah (radiyallaahu ‘anhu). It was authenticated by al-Albaanee in as-Saheehah (no.224).[20] Jaami‘ut-Tirmidthee (3/311).[21] From the words of Shaykh ‘Abdul-‘Azeez Ibn Baaz, as occurs inMajmoo‘ul-Fataawaa wal-Maqaalaatul Mutanawwi’ah (5/211). [22] Al-Hisbah fil-Islaam (p.9) of Shaykhul-Islaam Ibn Taymiyyah.[23] Saheeh: Related by al-Bukhaaree (2/109) and Muslim (no.650), from Ibn ‘Umar (radiyallaahu ‘anhu). [24] Saheeh: Related by Muslim (no.339), from Aboo Hurayrah (radiyallaahu ‘anhu).[25] Hasan: Related by Aboo Daawood (no.3764), from Wahshee Ibn Harb (radiyallaahu ‘anhu). It was authenticated by al-Haafidh al-‘Iraaqee in Takhreejul-Ihyaa (2/4). [26]Saheeh: Related by Muslim (no.331), from Jaabir Ibn Samurah (radiyallaahu ‘anhu).[27] Saheeh:Related by Aboo Daawood (1/409) and Ibn Hibbaan (no.1664). Shaykh al-Albaanee authenticated inTakhreejul-Mishkaat (no.3914). [28] Su’aal wal-Jawaab Hawla Fiqhil-Waaqi‘ (p.24) of Shaykh Naasirud-Deen al-Albaanee. [17] Saheeh: Related by Aboo Daawood (no.4800) and al-Bayhaqee (10/249), from Aboo Umaamah (radiyallaahu ‘anhu). It was authenticated by al-Albaanee in as-Saheehah (no.273). [18] Saheeh:Related by Ahmad (2/441) and Ibn Maajah (I/539), from Aboo Hurayrah (radiyallaahu ‘anhu). It war authenticated in Saheehut-Targheeb (no.1076).[19] Saheeh: Related by at Tirmidthee (no.693), from Aboo Hurayrah (radiyallaahu ‘anhu). It was authenticated by al-Albaanee in as-Saheehah (no.224).[20] Jaami‘ut-Tirmidthee (3/311).[21] From the words of Shaykh ‘Abdul-‘Azeez Ibn Baaz, as occurs inMajmoo‘ul-Fataawaa wal-Maqaalaatul Mutanawwi’ah (5/211). [22] Al-Hisbah fil-Islaam (p.9) of Shaykhul-Islaam Ibn Taymiyyah.[23] Saheeh: Related by al-Bukhaaree (2/109) and Muslim (no.650), from Ibn ‘Umar (radiyallaahu ‘anhu). [24] Saheeh: Related by Muslim (no.339), from Aboo Hurayrah (radiyallaahu ‘anhu).[25] Hasan: Related by Aboo Daawood (no.3764), from Wahshee Ibn Harb (radiyallaahu ‘anhu). It was authenticated by al-Haafidh al-‘Iraaqee in Takhreejul-Ihyaa (2/4). [26]Saheeh: Related by Muslim (no.331), from Jaabir Ibn Samurah (radiyallaahu ‘anhu).[27] Saheeh:Related by Aboo Daawood (1/409) and Ibn Hibbaan (no.1664). Shaykh al-Albaanee authenticated inTakhreejul-Mishkaat (no.3914). [28] Su’aal wal-Jawaab Hawla Fiqhil-Waaqi‘ (p.24) of Shaykh Naasirud-Deen al-Albaanee.
Last Updated ( Thursday, 11 August 2011 )
taken from: http://troid.ca/index.php?option=com_content&task=view&id=500&Itemid=300
Saturday, August 13, 2011
Clapping is for the women
Clapping is for the women
Noble Sheikh, may Allah give you success.
The questioner says:
I work as a doctor and when I attend medical lectures, the attending men stand upto clap for the lecturer. When I said to them, “Clapping is only for women,” theysaid, “That ruling is only for the Salat.” Is this statement true?
Al-Allamah Saleh al-Fawzan:No, it is not true. Men shouldn’t clap, neither in the Salat, nor other than it. Clapping is for women, and not for the men, neither in the Salat, nor other than it. This is one angle.The second angle is that there is imitation of the kuffar in this. This is one ofthe customs of the kuffar. We didn’t know of it, nor did the Muslims ever know men to clap, except after there came to us customs from the kuffar and after blindfollowingthem in their parties and assemblies. Clapping is also from the affairsof Jahiliyyah. “Their Salat at the House was nothing but whistling and clapping of hands.” (8:35). Whistling, singing, clapping, and applause are from the actions ofthe kuffar. And today, subhan-Allah, they still clap and whistle. They take yourguard down in the gatherings and clap and whistle like acts of Jahiliyyah. Na’am.
http://shup.com/Shup/425566/tasfi9-35.mp3http://www.albaidha.net/vb/archive/index.php/t-26608.html
Noble Sheikh, may Allah give you success.
The questioner says:
I work as a doctor and when I attend medical lectures, the attending men stand upto clap for the lecturer. When I said to them, “Clapping is only for women,” theysaid, “That ruling is only for the Salat.” Is this statement true?
Al-Allamah Saleh al-Fawzan:No, it is not true. Men shouldn’t clap, neither in the Salat, nor other than it. Clapping is for women, and not for the men, neither in the Salat, nor other than it. This is one angle.The second angle is that there is imitation of the kuffar in this. This is one ofthe customs of the kuffar. We didn’t know of it, nor did the Muslims ever know men to clap, except after there came to us customs from the kuffar and after blindfollowingthem in their parties and assemblies. Clapping is also from the affairsof Jahiliyyah. “Their Salat at the House was nothing but whistling and clapping of hands.” (8:35). Whistling, singing, clapping, and applause are from the actions ofthe kuffar. And today, subhan-Allah, they still clap and whistle. They take yourguard down in the gatherings and clap and whistle like acts of Jahiliyyah. Na’am.
http://shup.com/Shup/425566/tasfi9-35.mp3http://www.albaidha.net/vb/archive/index.php/t-26608.html
If six mannerisms are gathered in a woman
If six mannerisms are gathered in a woman
assalaamu ‘alaykum wa rahmatullaahi wa barakaatuhu!
Ahmad ibn Harb (rahimahullâh) would say, “If six mannerisms are gathered in a woman, her goodness is perfected: Guarding the five prayers yielding to her husband, pleasing her Lord guarding her tongue from backbiting and gossip forsaking worldly possessions and being patient following a tragedy.”
assalaamu ‘alaykum wa rahmatullaahi wa barakaatuhu!
Ahmad ibn Harb (rahimahullâh) would say, “If six mannerisms are gathered in a woman, her goodness is perfected: Guarding the five prayers yielding to her husband, pleasing her Lord guarding her tongue from backbiting and gossip forsaking worldly possessions and being patient following a tragedy.”
Tuesday, August 9, 2011
The ruling on Kissing for the fasting Person
The ruling on Kissing for the fasting Person
The ruling on Kissing for the fasting Person Question:
If a young man or an elderly man kisses his wife while he is fasting has he committed a sin?Answer:
The fasting person has not committed a sin by kissing his wife, regardless of whether he is a young man or an elderly man. This is due to what is recorded in Sahih Muslim that Umar bin Abu Salamah asked the Prophet- Sallallahu Alaihi Wassallam- Does the Fasting person kiss? The Prophet- Sallallahu Alaihi Wassallam- said: Ask this women(meaning Umm Salamah). So, she told him that the Prophet- Sallallahu Alaihi Wassallam- would do that,Then he (Umar bin Abu Salamah) Said: O Messenger of Allah! Verily, Allah has forgiven you for your earlier and latter sins. Then the Prophet- Sallallahu Alaihi Wassallam- said: By Allah, verily I am more pious regarding Allah (i.e. His Laws) than you all and I fear Allah more than you all. [1]
1. Muslim no.1108
Shaykh Muhammad bin Saalih al-`Uthaymeen Fatawa Islamiyah Page no.276 Vol: 2
taken from: http://www.fatwaislam.com/fis/index.cfm?scn=fd&ID=867
The ruling on Kissing for the fasting Person Question:
If a young man or an elderly man kisses his wife while he is fasting has he committed a sin?Answer:
The fasting person has not committed a sin by kissing his wife, regardless of whether he is a young man or an elderly man. This is due to what is recorded in Sahih Muslim that Umar bin Abu Salamah asked the Prophet- Sallallahu Alaihi Wassallam- Does the Fasting person kiss? The Prophet- Sallallahu Alaihi Wassallam- said: Ask this women(meaning Umm Salamah). So, she told him that the Prophet- Sallallahu Alaihi Wassallam- would do that,Then he (Umar bin Abu Salamah) Said: O Messenger of Allah! Verily, Allah has forgiven you for your earlier and latter sins. Then the Prophet- Sallallahu Alaihi Wassallam- said: By Allah, verily I am more pious regarding Allah (i.e. His Laws) than you all and I fear Allah more than you all. [1]
1. Muslim no.1108
Shaykh Muhammad bin Saalih al-`Uthaymeen Fatawa Islamiyah Page no.276 Vol: 2
taken from: http://www.fatwaislam.com/fis/index.cfm?scn=fd&ID=867
ruling concerning one with food in his mouth when the time for fajr comes in
ruling concerning one with food in his mouth when the time for fajr comes in
Muhammad Nasir- Deen Al-Albaani (d.1420A.H) -Rahimullaah- said:
The Prophet -sallAllaahu alayhi wa sallam- said:
If one of you hears the call to prayer and the vessel is still in his hand, then he should not put it down until he has taken his need from it.’ [Collected by Ahmad, Abu Dawood, Hakim and he authenticated it, and Dhahabi agreed with him.
This is evidence that if a person has the vessel of food or drink in is hand, and Fajr time comes up, then it is permissible for him to take what he needs to from that food and drink. This situation is exempt from the Ayaah: < And eat and drink until the white thread of dawn becomes distinct to you from the black thread [of night] > [2:187]
Therefore, there is no conflict between this Ayaah and the meaning of those types of Ahadeeth and between this hadeeth. There is no consensus to oppose this issue rather, a group from the Companions and other than them, are more towards the majority which is the benefit that can be derived from this hadeeth. That is the permissibility of eating food and drink until the Fajr time becomes clear, and the whiteness starts to spread in the pathways.
And indeed from the benefits of this hadeeth is the invalidity of the Bida’ (innovation) of withholding from eating and drinking before Fajr by about quarter of an hour. There are people who do this, fearing they will catch the Adhan of Fajr while they are in Suhoor (eating and drinking before Fajr with the intention of fasting).
If they had known this concession, they would not have fallen in to this Bida’, so reflect.’
[From: ‘Tamam al-Mina fee Taleeq ala Fiqh-us-Sunnah’ p.417]
Translated by Abbas Abu Yahya
Source: Miraath.net
taken from: http://blog.albaseerah.com/2011/08/ruling-concerning-one-with-food-in-his.html
Muhammad Nasir- Deen Al-Albaani (d.1420A.H) -Rahimullaah- said:
The Prophet -sallAllaahu alayhi wa sallam- said:
If one of you hears the call to prayer and the vessel is still in his hand, then he should not put it down until he has taken his need from it.’ [Collected by Ahmad, Abu Dawood, Hakim and he authenticated it, and Dhahabi agreed with him.
This is evidence that if a person has the vessel of food or drink in is hand, and Fajr time comes up, then it is permissible for him to take what he needs to from that food and drink. This situation is exempt from the Ayaah: < And eat and drink until the white thread of dawn becomes distinct to you from the black thread [of night] > [2:187]
Therefore, there is no conflict between this Ayaah and the meaning of those types of Ahadeeth and between this hadeeth. There is no consensus to oppose this issue rather, a group from the Companions and other than them, are more towards the majority which is the benefit that can be derived from this hadeeth. That is the permissibility of eating food and drink until the Fajr time becomes clear, and the whiteness starts to spread in the pathways.
And indeed from the benefits of this hadeeth is the invalidity of the Bida’ (innovation) of withholding from eating and drinking before Fajr by about quarter of an hour. There are people who do this, fearing they will catch the Adhan of Fajr while they are in Suhoor (eating and drinking before Fajr with the intention of fasting).
If they had known this concession, they would not have fallen in to this Bida’, so reflect.’
[From: ‘Tamam al-Mina fee Taleeq ala Fiqh-us-Sunnah’ p.417]
Translated by Abbas Abu Yahya
Source: Miraath.net
taken from: http://blog.albaseerah.com/2011/08/ruling-concerning-one-with-food-in-his.html
Using Prayer Calendars during Ramadan
Using Prayer Calendars during Ramadan
Using Prayer Calendars during Ramadan Explained by Shaykh Uthamin رحمه الله
Question: May Allah reward you for these blessed instructions, the questioner says, during the month of Ramadan there is a difference of opinion between the Imams of the Masjids concerning the beginning of the time for Fajr; keeping in mind that the Masjid has in it calendars for the athan that are produced by the Scholars of astronomy and relied upon by the Ministry of Endowments and Guidance. But some of the Imams don’t follow these calendars especially when it comes to the Fajr prayer; rather they delay the athan for Fajr by an average of more than fifteen minutes after the time that appears on the calendar. Keeping in mind that the Fajr is not seen due to the following reason, which is the electric lights; so what is your advice for those people?
Answer: No doubt the Scholars of astronomy have knowledge of astronomy, but Allah the Mighty and Majestic says: ‘Eat and drink until the white thread (light) of dawn appears to you distinct from the black thread’ (Chapter 2 verse 187) So as long as Fajr is not clear, the person can eat and drink, but the problem now is for the one who is in the city or a village that has electricity, he will not be able to determine the Fajr when it first enters due to these lights. Therefore the person should use caution, if the time for Fajr is in according to the calendar then they should stop eating and drinking and as for the prayer then they should use caution, meaning they should not rush to make the prayer (when it first comes in according to the calendar) rather they should wait.
And all praises belong to Allah; his waiting for the prayer to be certain that it has entered does not equate to delaying the prayer from its early time. Therefore there should be caution, in relation to fasting we say use caution and start fasting according to the calendar and in relation to the prayer we say use caution and delay the prayer until you are sure the Fajr is in. Fatwa by Shaykh Ibn Uthamin
http://www.ibnothaimeen.com/all/noor/article_4160.shtmlTranslated by Rasheed Barbee
Using Prayer Calendars during Ramadan Explained by Shaykh Uthamin رحمه الله
Question: May Allah reward you for these blessed instructions, the questioner says, during the month of Ramadan there is a difference of opinion between the Imams of the Masjids concerning the beginning of the time for Fajr; keeping in mind that the Masjid has in it calendars for the athan that are produced by the Scholars of astronomy and relied upon by the Ministry of Endowments and Guidance. But some of the Imams don’t follow these calendars especially when it comes to the Fajr prayer; rather they delay the athan for Fajr by an average of more than fifteen minutes after the time that appears on the calendar. Keeping in mind that the Fajr is not seen due to the following reason, which is the electric lights; so what is your advice for those people?
Answer: No doubt the Scholars of astronomy have knowledge of astronomy, but Allah the Mighty and Majestic says: ‘Eat and drink until the white thread (light) of dawn appears to you distinct from the black thread’ (Chapter 2 verse 187) So as long as Fajr is not clear, the person can eat and drink, but the problem now is for the one who is in the city or a village that has electricity, he will not be able to determine the Fajr when it first enters due to these lights. Therefore the person should use caution, if the time for Fajr is in according to the calendar then they should stop eating and drinking and as for the prayer then they should use caution, meaning they should not rush to make the prayer (when it first comes in according to the calendar) rather they should wait.
And all praises belong to Allah; his waiting for the prayer to be certain that it has entered does not equate to delaying the prayer from its early time. Therefore there should be caution, in relation to fasting we say use caution and start fasting according to the calendar and in relation to the prayer we say use caution and delay the prayer until you are sure the Fajr is in. Fatwa by Shaykh Ibn Uthamin
http://www.ibnothaimeen.com/all/noor/article_4160.shtmlTranslated by Rasheed Barbee
Friday, August 5, 2011
Fasting For The Pregnant or Breastfeeding Woman
Fasting For The Pregnant or Breastfeeding Woman
Question:
Regarding the pregnant woman and the breastfeeding woman; if they fear for themselves or upon the child during the month of Ramadhaan – such that they eat, what then is due upon them? Should they eat and feed others (i.e. to the poor) and make up the fasts or should they eat and make up the fasts and not feed others or should they eat and feed others not make up for them? What is correct from these three?
Answer:
If the pregnant woman fears for herself or for her baby for the reason of fasting during Ramadhaan; then she should eat and upon her is to make up for them only. Her state in that is similar to the state of the one who is sick and is unable to find strength to fast – or that he fears some harm upon himself.
Allaah The Most High says:
((And whosoever is sick or is upon a journey; then the period is made up from other days…)) [Soorah Al-Baqarah: 185]
Likewise is the case for the breastfeeding woman if she fears for herself when she breastfeeds her child during Ramadhaan. Or that she fears upon her child if she were to fast and not breastfeed him – then she is to eat and upon her is to make up for them only.
Permanent Committee for Research and Verdicts
Shaykh `Abdul-`Azeez Bin Baz
Shaykh `Abdullah bin Ghudayaan
Shaykh `Abdur-Razzaaq al-`Afeefee
Fataawaa Al-Lajnah ad-daa'imah vol. 10 page 220 question two of fatwa number 1453
Translated by Aboo Haatim Muhammad Farooq
taken from: http://www.fatwaislam.com/fis/index.cfm?scn=fd&ID=816
Question:
Regarding the pregnant woman and the breastfeeding woman; if they fear for themselves or upon the child during the month of Ramadhaan – such that they eat, what then is due upon them? Should they eat and feed others (i.e. to the poor) and make up the fasts or should they eat and make up the fasts and not feed others or should they eat and feed others not make up for them? What is correct from these three?
Answer:
If the pregnant woman fears for herself or for her baby for the reason of fasting during Ramadhaan; then she should eat and upon her is to make up for them only. Her state in that is similar to the state of the one who is sick and is unable to find strength to fast – or that he fears some harm upon himself.
Allaah The Most High says:
((And whosoever is sick or is upon a journey; then the period is made up from other days…)) [Soorah Al-Baqarah: 185]
Likewise is the case for the breastfeeding woman if she fears for herself when she breastfeeds her child during Ramadhaan. Or that she fears upon her child if she were to fast and not breastfeed him – then she is to eat and upon her is to make up for them only.
Permanent Committee for Research and Verdicts
Shaykh `Abdul-`Azeez Bin Baz
Shaykh `Abdullah bin Ghudayaan
Shaykh `Abdur-Razzaaq al-`Afeefee
Fataawaa Al-Lajnah ad-daa'imah vol. 10 page 220 question two of fatwa number 1453
Translated by Aboo Haatim Muhammad Farooq
taken from: http://www.fatwaislam.com/fis/index.cfm?scn=fd&ID=816
Thursday, August 4, 2011
7 Practical Tips for praying Qiyaam al-Layl
7 Practical Tips for praying
Qiyaam al-Layl
References
‘The Night Prayers’ by Muhammad Nasir ud-Deen al-Albanee (rahimahullah)
As-Sunnah Islamic Newsletter Issue 15
http://abdurrahman.org/ramadhan/7practicaltips.html
What is Qiyaam al-Layl?
Qiyaam' means 'standing' and 'Qiyaam al-Layl' means 'standing in night.' In the Islamic terminology, both terms refer to, 'the voluntary night prayer, whose time extends from after Isha prayer until dawn.' Other common names for Qiyaam al-Layl are, Salaat ul-Layl (the night prayer), Tahajjud (from hajada meaning remained awake at night), Witr (odd-numbered this term is also used to refer to the last one or three Raka'ah of Qiyaam) and Taraweeh (resting).
A widespread misconception is that Tahajjud is a different night prayer than Qiyaam or Taraweeh. It is important to clarify this misunderstanding and to make clear that there is only one nafl night prayer known by different names. Even though the term Taraweeh is more commonly used to describe the night prayer in Ramadan, it is not different from Tahajjud. Thus, the practice of praying Taraweeh in the earlier part of the night and Tahajjud in the later part should be stopped.
The Excellence of Qiyaam al-Layl
Numerous Ahaadeeth and Qur'aanic verses mention the excellence of Qiyaam al-Layl and the merit of those who perform it regularly. Umm al-Mumineen, Aa'ishah (radhi allahu anha) reported that the Prophet (sallallahu alaihi wa-sallam) said: “The most beloved deeds to Allah are the most constant, even if they were little.” [Saheeh al-Bukharee and Saheeh Muslim] and she said in another narration: “Do not ever stop praying Qiyaam. The Prophet (sallallahu alaihi wa-sallam) never ceased praying it. When he was sick or weak, he prayed sitting.” [Saheeh al-Bukharee and Saheeh Muslims] He (sallallahu alaihi wa-sallam) said: “You should pray Qiyaam al-Layl, for it is the habit of the righteous people who came before you, and it will bring you closer to your Lord, expiate for bad deeds, prevent sin, and expel disease from the body.” [At-Tirmidhee and Musnad Ahmad]
Narrated Mu'adh Ibn Jabal (radhi allahu anhu): 'The Prophet (sallallahu alaihi wa-sallam) said to him: “May I show you the gates of goodness?' (they are), “(a) Fasting is screen from Hell, (b) As-Sadaqah extinguishes the sins, as water extinguishes fire, (c) Standing in Salaat (prayer) by a slave of Allah during the last third part of a night.” Then the Prophet (sallallahu alaihi wa-sallam) recited the verse: “Their (believer's) sides forsake their beds, to invoke their Lord in fear and hope; and they spend out of what We have bestowed on them.”' [Abu Dawood and at-Tirmidhee]
Abu Hurayrah (radhi allahu anhu) reported that Allah's Messenger (sallallahu alaihi wa-sallam) said: “The best of prayer after those prescribed (i.e. obligatory prayer) is that in the depth of night.” [Saheeh Muslims]
Abu Hurayrah (radhi allahu anhu) reported that Allah's Messenger (sallallahu alaihi wa-sallam) said: “May Allah have mercy on a man who wakes up at night, prays, and wakes his wife to pray; and if she refuses, he sprinkles water on her face. And may Allah have mercy on a woman who wakes up at night, prays, and wakes her husband to pray; and if he refuses, she sprinkles water on his face.” [(Hasan) Abu Dawood ]
Abdullah Ibn Bashr (radhi allahu anhu) reported Allah's Messenger (sallallahu alaihi wa-sallam) saying: “Whoever prays Qiyaam reciting ten verses, he will not be recorded among the negligent. Whoever prays Qiyaam reciting one hundred verses, he will be recorded among the devout. And whoever prays Qiyaam reciting one thousand verses, he will be recorded among those with a multitude of good deeds.” [(Hasan) Abu Dawood]
7 Practical Tips for praying Qiyaam al-Layl
1: Ikhlas (Sincerity) - the key to Allah's Help and Blessings
Help of Allah is needed to accomplish and achieve success in all our affairs. And Allah only helps those who are sincere in their hearts. The Messenger of Allah (sallallahu alaihi wa-sallam) said: “If you are truthful with Allah, then Allah will deliver to you what you wish for.” [An-Nasa'ee, al-Hakim and Saheeh al-Jamee] Therefore, one should have a sincere intention to pray Qiyaam al-Layl; seek the Pleasure of Allah Alone and avoid the desire of praise or fame. Allah says: “And they were commanded not, but that they should worship Allah, and worship none but Him Alone…” [(98): 5]
Imam Ibn al-Qayyim said: “The degree to which a person is helped and aided by Allah depends on the degree of his intention, drive, aim and hopes. Help from Allah comes to people in proportion to their drive, intention, hopes and fears, and failure comes to them in like manner.”
2: Knowing the Virtues of Qiyaam al-Layl
Knowing the virtues and rewards of performing worship produces willingness and desire to perform the worship. We have previously mentioned numerous virtues of regularly praying Qiyaam al-Layl, here we mention the excellence of praying Qiyaam al-Layl particularly in the great month of Ramadan. Abu Hurayrah (radhi allahu anhu) reported: “Allah's Messenger (sallallahu alaihi wa-sallam) encouraged the people, without making it an absolute command, to perform Qiyaam during Ramadan. He (sallallahu alaihi wa-sallam) used to say: “Whoever stands (in Qiyaam) in Ramadan out of faith and expectation (of Allah's reward), all his previous sins will be forgiven.” [Saheeh Muslim]
3: Taking a nap in the daytime
Taking a nap before or after Dhur Salaat will dismiss the stress and thus enable one to get up in the night and stand in front of his Lord. The Messenger of Allah (sallallahu alaihi wa-sallam) said: “Take a nap, for the Shayateen (pl. of Shaytan) do not take naps.” [Reported by at-Tabaranee. Al-Saheehah (2647)]
4: Sleeping according to the Sunnah of Allah's Messenger
(a) Sleep early: Sleeping early is a healthy habit and it was the practice of Allah's Messenger (sallallahu alaihi wa-sallam) to sleep directly after performing the Isha prayer. Abu Barzah al-Aslami (radhi allahu anhu) said that the Prophet (sallallahu alaihi wa-sallam) used to prefer to delay Isha, and he did not like to sleep before it or talk after it.” [Saheeh al-Bukharee]
(b) Sleep in a state of taharah (purity): Ibn Abbas (radhi allahu anhu) reported that Allah's Messenger (sallallahu alaihi wa-sallam) said: “Purify these bodies and Allah will purify you, for there is no slave who goes to sleep in a state of purity but an Angel spends the night with him, and every time he turns over, [the Angel] says, 'O Allah! Forgive Your slave, for he went to bed in a state of purity.'” [Reported by at-Tabaranee. See Saheeh al-Jamee (3831)]
(c) Choose a suitable bed: Excessive luxurious or soft bed provokes laziness and makes one sleep more and become negligent. Aa'ishah (radhi allahu anha) narrates that the pillow of the Prophet (sallallahu alaihi wa-sallam) on which he slept at night was made of leather stuffed with palm fibers.” [Abu Dawood and Musnad Ahmad. Saheeh al-Jamee (4714)]
Once Umar Ibn al-Khattab (radhi allahu anhu) entered upon the Messenger of Allah (sallallahu alaihi wa-sallam) when he was lying on a mat of palm fibers that had left marks on his side. Umar (radhi allahu anhu) said: “O Messenger of Allah, why do you not get something more comfortable than this?” He (sallallahu alaihi wa-sallam) said: “What do I have to do with this world? My relationship with this world is like that of a traveler on a hot summer's day, who seeks shade under a tree for an hour, then moves on.” [Musnad Ahmad and al-Hakim. Saheeh al-Jamee (5545)]
(d) Cleaning the bed and lying on the right side
Abu Hurayrah (radhi allahu anhu) reported: “The Prophet (sallallahu alaihi wa-sallam) said: “When any one of you goes to bed, let him clear his bed by hitting it with his garment, for he does not know what may have come onto it. Then let him lie down on his right side…” [Saheeh al-Bukharee and Saheeh Muslim]
(e) Reciting the Adhkaar (supplications) mentioned in the Sunnah before sleeping
There are a number of Adhkaar prescribed in the Sunnah before going to bed, amongst them are reciting the last verses of Soorah al-Baqarah, reciting Soorah al-Falaq and Soorah al-Nas and Soorah Ikhlas blow in the palms and wipe as much of the body possible, starting from the head, face and then the front of the body doing it three times. [Saheeh al-Bukharee and Saheeh Muslim]
Ali Ibn Abi Talib (radhi allahu anhu) reported that when the Prophet's daughter, Fatima (radhi allahu anha) came to him and asked him for a servant, he (sallallahu alaihi wa-sallam) said to her and Ali: “Shall I not teach you something that will be better for you than a servant? When you go to bed, say 'SubhanAllah' thirty-three times, 'Al-hamdulillah' thirty-three times, and 'Allahu Akbar' thirty-four times. This is better for you than a servant.” [Saheeh al-Bukharee and Saheeh Muslim]
5: Avoid too much food and drink
Too much food or drink is one of the main obstacles that make one lazy and negligent of Qiyaam al-Layl. The Messenger of Allah (sallallahu alaihi wa-sallam) said: “Man fills no vessel worse than his stomach. It is sufficient for the son of Adam to have a few mouthfuls to give him the strength he needs. If he has to fill his stomach, then let him leave one-third for food, one-third for drink and one-third for air.” [Reported by at-Tirmidhee and Ibn Majah. Saheeh al-Jamee (5674)]
Abu Juhayfah (radhi allahu anhu) reported that the Prophet (sallallahu alaihi wa-sallam) said to a man who burped in his presence: “Stop your burping, for the people who eat the most in this life will be the most hungry on the Day of Resurrection.” [Reported by al-Hakim. Saheeh al-Jamee (1190)]
6: Striving against oneself:
Striving against oneself to get up and pray and suppressing one's desires bring about Allah's help and His Pleasure for the slave. Allah says in the Qur'aan: “Strive in Allah's Cause as you ought to strive…” [Soorah al-Hajj (25): 78] “And as for those who strive hard in Our Cause, We will surely guide them to Our Paths. And verily, Allah is with the Muhsinoon (good-doers).” [ (29): 69]
The Prophet (sallallahu alaihi wa-sallam) said: “The Mujahid (one who strives in way of Allah) is the one who strives against his own self for the sake of Allah.” [Reported by al-Tirmidhee. See al-Saheehah (549)]
He (sallallahu alaihi wa-sallam) also said: “When a man from my Ummah gets up to pray at night, striving against his own self to get up and purify himself, there are knots on him. When he washes his hands in wudhu, one knot is undone. When he washes his face, another knot is undone. When he wipes his head another knot is undone. When he washes his feet, another knot is undone. Then Allah says to those who are veiled (in the Unseen): 'Look at this slave of Mine, he is striving against his own self and asking of Me. Whatever My slave asks of Me shall be his.” [Musnad Ahmad. See Saheeh al-Targheeb (627)]
7: Rebuking one's self for not praying Qiyaam al-Layl
Qiyaam al-Layl is a great blessing from Allah, the Exalted, and He has placed in it numerous spiritual benefits and rewards for the believer. Therefore, one should rebuke one's self, if he misses this great opportunity of achieving rewards and Pleasure of Allah. Allah says in the Qur'aan: “O you who believe! Fear Allah and keep your duty to Him. And let every person look to what he has sent forth for the morrow, and fear Allah. Verily, Allah is All-Aware of what you do.” [(59): 18]
Imam Ibn al-Qayyim (rahimahullah) said: “If the slave is responsible and accountable for everything, even his hearing, sight and innermost thoughts, as Allah says, “…Verily, hearing, sight, and the heart of each of you will be questioned by Allah.” [Soorah al-Isra (17): 36], then he should check on himself before he is brought to account.”
Qiyaam al-Layl
References
‘The Night Prayers’ by Muhammad Nasir ud-Deen al-Albanee (rahimahullah)
As-Sunnah Islamic Newsletter Issue 15
http://abdurrahman.org/ramadhan/7practicaltips.html
What is Qiyaam al-Layl?
Qiyaam' means 'standing' and 'Qiyaam al-Layl' means 'standing in night.' In the Islamic terminology, both terms refer to, 'the voluntary night prayer, whose time extends from after Isha prayer until dawn.' Other common names for Qiyaam al-Layl are, Salaat ul-Layl (the night prayer), Tahajjud (from hajada meaning remained awake at night), Witr (odd-numbered this term is also used to refer to the last one or three Raka'ah of Qiyaam) and Taraweeh (resting).
A widespread misconception is that Tahajjud is a different night prayer than Qiyaam or Taraweeh. It is important to clarify this misunderstanding and to make clear that there is only one nafl night prayer known by different names. Even though the term Taraweeh is more commonly used to describe the night prayer in Ramadan, it is not different from Tahajjud. Thus, the practice of praying Taraweeh in the earlier part of the night and Tahajjud in the later part should be stopped.
The Excellence of Qiyaam al-Layl
Numerous Ahaadeeth and Qur'aanic verses mention the excellence of Qiyaam al-Layl and the merit of those who perform it regularly. Umm al-Mumineen, Aa'ishah (radhi allahu anha) reported that the Prophet (sallallahu alaihi wa-sallam) said: “The most beloved deeds to Allah are the most constant, even if they were little.” [Saheeh al-Bukharee and Saheeh Muslim] and she said in another narration: “Do not ever stop praying Qiyaam. The Prophet (sallallahu alaihi wa-sallam) never ceased praying it. When he was sick or weak, he prayed sitting.” [Saheeh al-Bukharee and Saheeh Muslims] He (sallallahu alaihi wa-sallam) said: “You should pray Qiyaam al-Layl, for it is the habit of the righteous people who came before you, and it will bring you closer to your Lord, expiate for bad deeds, prevent sin, and expel disease from the body.” [At-Tirmidhee and Musnad Ahmad]
Narrated Mu'adh Ibn Jabal (radhi allahu anhu): 'The Prophet (sallallahu alaihi wa-sallam) said to him: “May I show you the gates of goodness?' (they are), “(a) Fasting is screen from Hell, (b) As-Sadaqah extinguishes the sins, as water extinguishes fire, (c) Standing in Salaat (prayer) by a slave of Allah during the last third part of a night.” Then the Prophet (sallallahu alaihi wa-sallam) recited the verse: “Their (believer's) sides forsake their beds, to invoke their Lord in fear and hope; and they spend out of what We have bestowed on them.”' [Abu Dawood and at-Tirmidhee]
Abu Hurayrah (radhi allahu anhu) reported that Allah's Messenger (sallallahu alaihi wa-sallam) said: “The best of prayer after those prescribed (i.e. obligatory prayer) is that in the depth of night.” [Saheeh Muslims]
Abu Hurayrah (radhi allahu anhu) reported that Allah's Messenger (sallallahu alaihi wa-sallam) said: “May Allah have mercy on a man who wakes up at night, prays, and wakes his wife to pray; and if she refuses, he sprinkles water on her face. And may Allah have mercy on a woman who wakes up at night, prays, and wakes her husband to pray; and if he refuses, she sprinkles water on his face.” [(Hasan) Abu Dawood ]
Abdullah Ibn Bashr (radhi allahu anhu) reported Allah's Messenger (sallallahu alaihi wa-sallam) saying: “Whoever prays Qiyaam reciting ten verses, he will not be recorded among the negligent. Whoever prays Qiyaam reciting one hundred verses, he will be recorded among the devout. And whoever prays Qiyaam reciting one thousand verses, he will be recorded among those with a multitude of good deeds.” [(Hasan) Abu Dawood]
7 Practical Tips for praying Qiyaam al-Layl
1: Ikhlas (Sincerity) - the key to Allah's Help and Blessings
Help of Allah is needed to accomplish and achieve success in all our affairs. And Allah only helps those who are sincere in their hearts. The Messenger of Allah (sallallahu alaihi wa-sallam) said: “If you are truthful with Allah, then Allah will deliver to you what you wish for.” [An-Nasa'ee, al-Hakim and Saheeh al-Jamee] Therefore, one should have a sincere intention to pray Qiyaam al-Layl; seek the Pleasure of Allah Alone and avoid the desire of praise or fame. Allah says: “And they were commanded not, but that they should worship Allah, and worship none but Him Alone…” [(98): 5]
Imam Ibn al-Qayyim said: “The degree to which a person is helped and aided by Allah depends on the degree of his intention, drive, aim and hopes. Help from Allah comes to people in proportion to their drive, intention, hopes and fears, and failure comes to them in like manner.”
2: Knowing the Virtues of Qiyaam al-Layl
Knowing the virtues and rewards of performing worship produces willingness and desire to perform the worship. We have previously mentioned numerous virtues of regularly praying Qiyaam al-Layl, here we mention the excellence of praying Qiyaam al-Layl particularly in the great month of Ramadan. Abu Hurayrah (radhi allahu anhu) reported: “Allah's Messenger (sallallahu alaihi wa-sallam) encouraged the people, without making it an absolute command, to perform Qiyaam during Ramadan. He (sallallahu alaihi wa-sallam) used to say: “Whoever stands (in Qiyaam) in Ramadan out of faith and expectation (of Allah's reward), all his previous sins will be forgiven.” [Saheeh Muslim]
3: Taking a nap in the daytime
Taking a nap before or after Dhur Salaat will dismiss the stress and thus enable one to get up in the night and stand in front of his Lord. The Messenger of Allah (sallallahu alaihi wa-sallam) said: “Take a nap, for the Shayateen (pl. of Shaytan) do not take naps.” [Reported by at-Tabaranee. Al-Saheehah (2647)]
4: Sleeping according to the Sunnah of Allah's Messenger
(a) Sleep early: Sleeping early is a healthy habit and it was the practice of Allah's Messenger (sallallahu alaihi wa-sallam) to sleep directly after performing the Isha prayer. Abu Barzah al-Aslami (radhi allahu anhu) said that the Prophet (sallallahu alaihi wa-sallam) used to prefer to delay Isha, and he did not like to sleep before it or talk after it.” [Saheeh al-Bukharee]
(b) Sleep in a state of taharah (purity): Ibn Abbas (radhi allahu anhu) reported that Allah's Messenger (sallallahu alaihi wa-sallam) said: “Purify these bodies and Allah will purify you, for there is no slave who goes to sleep in a state of purity but an Angel spends the night with him, and every time he turns over, [the Angel] says, 'O Allah! Forgive Your slave, for he went to bed in a state of purity.'” [Reported by at-Tabaranee. See Saheeh al-Jamee (3831)]
(c) Choose a suitable bed: Excessive luxurious or soft bed provokes laziness and makes one sleep more and become negligent. Aa'ishah (radhi allahu anha) narrates that the pillow of the Prophet (sallallahu alaihi wa-sallam) on which he slept at night was made of leather stuffed with palm fibers.” [Abu Dawood and Musnad Ahmad. Saheeh al-Jamee (4714)]
Once Umar Ibn al-Khattab (radhi allahu anhu) entered upon the Messenger of Allah (sallallahu alaihi wa-sallam) when he was lying on a mat of palm fibers that had left marks on his side. Umar (radhi allahu anhu) said: “O Messenger of Allah, why do you not get something more comfortable than this?” He (sallallahu alaihi wa-sallam) said: “What do I have to do with this world? My relationship with this world is like that of a traveler on a hot summer's day, who seeks shade under a tree for an hour, then moves on.” [Musnad Ahmad and al-Hakim. Saheeh al-Jamee (5545)]
(d) Cleaning the bed and lying on the right side
Abu Hurayrah (radhi allahu anhu) reported: “The Prophet (sallallahu alaihi wa-sallam) said: “When any one of you goes to bed, let him clear his bed by hitting it with his garment, for he does not know what may have come onto it. Then let him lie down on his right side…” [Saheeh al-Bukharee and Saheeh Muslim]
(e) Reciting the Adhkaar (supplications) mentioned in the Sunnah before sleeping
There are a number of Adhkaar prescribed in the Sunnah before going to bed, amongst them are reciting the last verses of Soorah al-Baqarah, reciting Soorah al-Falaq and Soorah al-Nas and Soorah Ikhlas blow in the palms and wipe as much of the body possible, starting from the head, face and then the front of the body doing it three times. [Saheeh al-Bukharee and Saheeh Muslim]
Ali Ibn Abi Talib (radhi allahu anhu) reported that when the Prophet's daughter, Fatima (radhi allahu anha) came to him and asked him for a servant, he (sallallahu alaihi wa-sallam) said to her and Ali: “Shall I not teach you something that will be better for you than a servant? When you go to bed, say 'SubhanAllah' thirty-three times, 'Al-hamdulillah' thirty-three times, and 'Allahu Akbar' thirty-four times. This is better for you than a servant.” [Saheeh al-Bukharee and Saheeh Muslim]
5: Avoid too much food and drink
Too much food or drink is one of the main obstacles that make one lazy and negligent of Qiyaam al-Layl. The Messenger of Allah (sallallahu alaihi wa-sallam) said: “Man fills no vessel worse than his stomach. It is sufficient for the son of Adam to have a few mouthfuls to give him the strength he needs. If he has to fill his stomach, then let him leave one-third for food, one-third for drink and one-third for air.” [Reported by at-Tirmidhee and Ibn Majah. Saheeh al-Jamee (5674)]
Abu Juhayfah (radhi allahu anhu) reported that the Prophet (sallallahu alaihi wa-sallam) said to a man who burped in his presence: “Stop your burping, for the people who eat the most in this life will be the most hungry on the Day of Resurrection.” [Reported by al-Hakim. Saheeh al-Jamee (1190)]
6: Striving against oneself:
Striving against oneself to get up and pray and suppressing one's desires bring about Allah's help and His Pleasure for the slave. Allah says in the Qur'aan: “Strive in Allah's Cause as you ought to strive…” [Soorah al-Hajj (25): 78] “And as for those who strive hard in Our Cause, We will surely guide them to Our Paths. And verily, Allah is with the Muhsinoon (good-doers).” [ (29): 69]
The Prophet (sallallahu alaihi wa-sallam) said: “The Mujahid (one who strives in way of Allah) is the one who strives against his own self for the sake of Allah.” [Reported by al-Tirmidhee. See al-Saheehah (549)]
He (sallallahu alaihi wa-sallam) also said: “When a man from my Ummah gets up to pray at night, striving against his own self to get up and purify himself, there are knots on him. When he washes his hands in wudhu, one knot is undone. When he washes his face, another knot is undone. When he wipes his head another knot is undone. When he washes his feet, another knot is undone. Then Allah says to those who are veiled (in the Unseen): 'Look at this slave of Mine, he is striving against his own self and asking of Me. Whatever My slave asks of Me shall be his.” [Musnad Ahmad. See Saheeh al-Targheeb (627)]
7: Rebuking one's self for not praying Qiyaam al-Layl
Qiyaam al-Layl is a great blessing from Allah, the Exalted, and He has placed in it numerous spiritual benefits and rewards for the believer. Therefore, one should rebuke one's self, if he misses this great opportunity of achieving rewards and Pleasure of Allah. Allah says in the Qur'aan: “O you who believe! Fear Allah and keep your duty to Him. And let every person look to what he has sent forth for the morrow, and fear Allah. Verily, Allah is All-Aware of what you do.” [(59): 18]
Imam Ibn al-Qayyim (rahimahullah) said: “If the slave is responsible and accountable for everything, even his hearing, sight and innermost thoughts, as Allah says, “…Verily, hearing, sight, and the heart of each of you will be questioned by Allah.” [Soorah al-Isra (17): 36], then he should check on himself before he is brought to account.”
The ruling on whoever fasts but does not pray
The ruling on whoever fasts but does not pray
Question:
I have witnessed some of the Muslim youth fasting, but they do not pray. Is the fast of the person who fasts but does not pray accepted? I have heard some of the preachers telling these youth to break their fast and not to fast, as he who does not pray has no fast?
Answer:
Whomever the prayer is obligatory upon and he intentionally abandons it, rejecting its obligation, then he has disbelieved according to the consensus of the scholars. Whoever abandons it due to being lax and lazy about it, then he has disbelieved according to the correct opinion from the opinions of the people of knowledge. When it is ruled that he is a disbeliever, then his fasting and other acts of worship are nullified. This due to Allah's statement: And if they had associated partners with Allah, all that they used to do would have been of no benefit to them. However such a person should not be ordered to abandon fasting. This is because his fasting will only increase him in goodness and closeness to the religion. Also, due to the fear of his heart, it is hoped that it will lead him to return to the performance of the prayer and repentance from abandoning it. And success is from Allah. May Allah send blessings and peace upon our Prophet Muhammad, his family and his Companions.
Permanent Committee for Research and Verdicts
Fatawa Islamiyah Page no. 247 Vol: 2
taken from: http://www.fatwaislam.com/fis/index.cfm?scn=fd&ID=881
Question:
I have witnessed some of the Muslim youth fasting, but they do not pray. Is the fast of the person who fasts but does not pray accepted? I have heard some of the preachers telling these youth to break their fast and not to fast, as he who does not pray has no fast?
Answer:
Whomever the prayer is obligatory upon and he intentionally abandons it, rejecting its obligation, then he has disbelieved according to the consensus of the scholars. Whoever abandons it due to being lax and lazy about it, then he has disbelieved according to the correct opinion from the opinions of the people of knowledge. When it is ruled that he is a disbeliever, then his fasting and other acts of worship are nullified. This due to Allah's statement: And if they had associated partners with Allah, all that they used to do would have been of no benefit to them. However such a person should not be ordered to abandon fasting. This is because his fasting will only increase him in goodness and closeness to the religion. Also, due to the fear of his heart, it is hoped that it will lead him to return to the performance of the prayer and repentance from abandoning it. And success is from Allah. May Allah send blessings and peace upon our Prophet Muhammad, his family and his Companions.
Permanent Committee for Research and Verdicts
Fatawa Islamiyah Page no. 247 Vol: 2
taken from: http://www.fatwaislam.com/fis/index.cfm?scn=fd&ID=881
Rulings for Fasting that are Specific for Women
Rulings for Fasting that are Specific for Women
AUTHOR: Shaikh Saalih Al-Fawzaan
SOURCE: His book Tanbeehaat ‘alaa Ahkaam takhtassu bil-Mu’minaat (pg. 62-67)
PRODUCED BY: Al-Ibaanah.com
Fasting the month of Ramadaan is an obligation on every male and female Muslim, and it is one of the pillars and great foundations of Islaam. Allaah says: "O you who believe! Fasting is prescribed for you as it was prescribed for those before you in order that you may attain Taqwaa." [Surah Al-Baqarah: 183] The word "kutiba" (prescribed) here means "furida" obligated. So when the young girl reaches the age in which she will be held accountable for her actions, by having one of the signs of puberty become apparent in her, among which is menstruation, then the obligation of fasting begins for her. She could begin menstruating as early as when she is nine years old. However, some young girls are not aware that they are required to begin fasting at that point, so she doesn’t fast thinking that she is too young, nor do her parents order her to fast. This is a great negligence, for one of the pillars of Islaam is being abandoned.If this occurs to any woman, she is obligated to make up for the days of fasting that she abandoned since the point when she began menstruating, even if a long time has passed since that time, for it remains in her obligations.
Who is obligated to fast Ramadaan?
When the month of Ramadaan comes, every male and female Muslim that (1) has reached the age of puberty, is (2) healthy and (3) a resident (i.e. not traveling) is obligated to fast. And whoever is sick or traveling during the month, may break the fast and make up the number of days missed on other days. Allaah says: "So whoever sights the (moon indicating the beginning of the) month, then he must fast. And whoever is sick or on a journey, then (he may break the fast and instead fast) the number of days missed on other days." [Surah Al-Baqarah: 185] Likewise, whoever enters into Ramadaan and he is very old and not able to fast or has a chronic illness, which does not expect to be cured any specific time - whether male or female - may break the fast and instead feed a needy person half a saa’ (four handfuls) of the food from that people’s land for every day missed. Allaah says: "And as for those who can fast (but) with difficulty, they (may break their fast and) feed a needy person." [Surah Al-Baqarah: 184] Ibn ‘Abbaas (radyAllaahu ‘anhu) said: "This ayah is for the old man of whom it is not anticipated that he will be cured." [Saheeh Al-Bukhaaree]And the sick person of whom it is not hoped that he will be cured from his sickness falls under the ruling of the old person. And he does not have to make up the missed days because of his inability to fast.
A woman is specified with certain excuses that permit her to break the fast in Ramadaan, on the condition that she makes up the days she missed fasting due to these excuses on other days.These excuses are:
1. Menstrual and Postpartum Bleeding: A woman is forbidden from fasting while she is in these two conditions. And she is obligated to make up these missed days of fasting on other days.This is based on what is reported in the two Saheeh collections from ‘Aa’isha (radyAllaahu‘anhaa) who said: "We were ordered to make up the (missed) days of fasting but we were not ordered to make up the (missed) prayers." She gave this answer when a woman asked her: "Why does a menstruating woman have to make up the (missed days of) fasting and not have to make up the (missed) prayers?" So she (radyAllaahu ‘anhaa) clarified that this is from the matters dependent on revelation, which must comply with the reported texts. As for the wisdom behind that, then Shaikh-ul-Islaam Ibn Taimiyyah said in "Majmoo’-ul-Fataawaa" (15/251): "The blood that comes out of the woman because of menstruation has a discharge of blood in it. A menstruating woman can fast in times other than when the blood that comes out of her due to menstruation contains her blood. So her fasting in this situation is a moderate and balanced fast - no blood, which strengthens the body and which is its main substance - comes out of her during these times. But her fasting when she is menstruating necessitates that her blood come out during this time - the blood, which is the main component of her body and which will lead to a weakness and deficiency in her body. And this will necessitate that her fast not be that of a moderate and balanced nature. So that is why she is commanded to fast in times when she is not menstruating."
2. Pregnancy and Breast-Feeding: If because of fasting there is harm caused to the woman or the baby or to both of them, then she may break the fast while she is pregnant or breastfeeding. But if the harm for which reason she is breaking her fast only applies to her baby and not her, then she must make up for the days she missed of fasting and feed a needy person for each day missed. And if the harm only applies to herself, then it is sufficient for her to only make up the missed days. This is based on the pregnant woman and breastfeeding woman falling under the generality of Allaah’s saying: "And for those who can fast (but) with difficulty, they (may break their fast) and instead feed a needy person." [Surah Al-Baqarah: 184] Al-Haafidh Ibn Katheer (rahimahullaah) said in his Tafseer (1/379): "Amongst those who fall into the meaning of this ayah are the pregnant and breastfeeding women if they fear for themselves or for their children." And Shaikh-ul-Islaam Ibn Taimiyyah said: "If a pregnant woman fears for her fetus, then she may not fast and instead make up each day of fasting that was missed on other days and feed a needy person around 2 kilograms of bread." [Majmoo’-ul- Fatawaa: 25/318]
Important Notes:
1. Istihaadah (Irregular Bleeding): This is the condition in which a woman has blood come out of her, which is not her menstrual blood. She must observe the fast and it is not permissible for her to break her fast because of this type of bleeding. When mentioning the allowance of the menstruating woman of breaking her fast, Shaikh-ul-Islaam Ibn Taimiyyah (rahimahullaah) said: "This is contrary to the woman in the state of Istihaadah, for this state comprises an unfixed period of time, and there is not a time in it in which she can be commanded to begin fasting (again). So because of this, it is not possible to caution against it, the same as for throwing up unexpectedly, emitting blood due to a wound, getting a boil, Ihtilaam (when sexual fluid comes out of the private parts not due to intercourse or foreplay), as well as all the other things that do not have a fixed time in which they could be cautioned against. So this (Istihaadah) was not made as something that nullifies the fast, such as the blood of menstruation." [Majmoo’-ul- Fataawaa: 25/251]
2. The Menstruating woman as well as the pregnant and breastfeeding women, if they break their fast in Ramadaan, must make up for the missed days of fasting in the time that occurs between the Ramadaan in which they broke their fast and the forthcoming Ramadaan. But to complete them early is better. And if there only remain a few days before the next Ramadaan begins, then they are obligated to make up the missed days of fasting (from the previous Ramadaan) such that the new Ramadaan will not come upon them while they still have to fast days from the previous Ramadaan. But if they don’t do this and Ramadaan comes upon them while they still owe days of fasting from the previous Ramadaan, and they have no (valid) excuse for delaying it, they are obligated to make up the missed days and to feed a needy person for each day. But if they have a valid excuse, then they must only make up the missed days of fasting. This goes the same for those who must make up the missed days of fasting due to sickness or traveling. Their ruling is like the ruling of the woman who broke the fast due to menses, with the previously mentioned details.
3. It is not permissible for a woman to observe a recommended fast if her husband is present unless she has his permission. This is based on what Al-Bukhaaree, Muslim and others have reported from Abu Hurairah (radyAllaahu ‘anhu) that the Prophet (sallAllaahu 'alayhi wa sallam) said: "It is not permissible for a woman to fast while her husband is present except with his permission." In some narrations of the hadeeth in Ahmad and Abu Dawood, there occurs the wording "...except Ramadaan." But if the husband permits her to observe a recommended fast or he is not present around her or if she doesn’t have a husband, then it is encouraged for her to observe this recommended day of fasting. This is especially for the days in which it is recommended to fast such as Mondays and Thursdays, three days in every month, six days in Shawaal, the tenth day of Dhul-Hijjah, the Day of ‘Arafah and the Day of ‘Aashooraa along with the day before or after it. However, she should not observe a recommended fast while she owes days to make up for (the previous) Ramadaan, until she first makes up these missed days and Allaah knows best.
4. If a menstruating woman stops bleeding during the day in Ramadaan, she must begin her fasting for the remainder of the day but still make it up with the days that she didn’t fast because of menses. Her fasting for the remainder of the day in which she stops bleeding is an obligation on her out of respect for the time (i.e. Ramadaan).
http://anisabintbenjamin.multiply.com/journal/item/383/Rulings_for_Fasting_that_are_Specific_for_Women
AUTHOR: Shaikh Saalih Al-Fawzaan
SOURCE: His book Tanbeehaat ‘alaa Ahkaam takhtassu bil-Mu’minaat (pg. 62-67)
PRODUCED BY: Al-Ibaanah.com
Fasting the month of Ramadaan is an obligation on every male and female Muslim, and it is one of the pillars and great foundations of Islaam. Allaah says: "O you who believe! Fasting is prescribed for you as it was prescribed for those before you in order that you may attain Taqwaa." [Surah Al-Baqarah: 183] The word "kutiba" (prescribed) here means "furida" obligated. So when the young girl reaches the age in which she will be held accountable for her actions, by having one of the signs of puberty become apparent in her, among which is menstruation, then the obligation of fasting begins for her. She could begin menstruating as early as when she is nine years old. However, some young girls are not aware that they are required to begin fasting at that point, so she doesn’t fast thinking that she is too young, nor do her parents order her to fast. This is a great negligence, for one of the pillars of Islaam is being abandoned.If this occurs to any woman, she is obligated to make up for the days of fasting that she abandoned since the point when she began menstruating, even if a long time has passed since that time, for it remains in her obligations.
Who is obligated to fast Ramadaan?
When the month of Ramadaan comes, every male and female Muslim that (1) has reached the age of puberty, is (2) healthy and (3) a resident (i.e. not traveling) is obligated to fast. And whoever is sick or traveling during the month, may break the fast and make up the number of days missed on other days. Allaah says: "So whoever sights the (moon indicating the beginning of the) month, then he must fast. And whoever is sick or on a journey, then (he may break the fast and instead fast) the number of days missed on other days." [Surah Al-Baqarah: 185] Likewise, whoever enters into Ramadaan and he is very old and not able to fast or has a chronic illness, which does not expect to be cured any specific time - whether male or female - may break the fast and instead feed a needy person half a saa’ (four handfuls) of the food from that people’s land for every day missed. Allaah says: "And as for those who can fast (but) with difficulty, they (may break their fast and) feed a needy person." [Surah Al-Baqarah: 184] Ibn ‘Abbaas (radyAllaahu ‘anhu) said: "This ayah is for the old man of whom it is not anticipated that he will be cured." [Saheeh Al-Bukhaaree]And the sick person of whom it is not hoped that he will be cured from his sickness falls under the ruling of the old person. And he does not have to make up the missed days because of his inability to fast.
A woman is specified with certain excuses that permit her to break the fast in Ramadaan, on the condition that she makes up the days she missed fasting due to these excuses on other days.These excuses are:
1. Menstrual and Postpartum Bleeding: A woman is forbidden from fasting while she is in these two conditions. And she is obligated to make up these missed days of fasting on other days.This is based on what is reported in the two Saheeh collections from ‘Aa’isha (radyAllaahu‘anhaa) who said: "We were ordered to make up the (missed) days of fasting but we were not ordered to make up the (missed) prayers." She gave this answer when a woman asked her: "Why does a menstruating woman have to make up the (missed days of) fasting and not have to make up the (missed) prayers?" So she (radyAllaahu ‘anhaa) clarified that this is from the matters dependent on revelation, which must comply with the reported texts. As for the wisdom behind that, then Shaikh-ul-Islaam Ibn Taimiyyah said in "Majmoo’-ul-Fataawaa" (15/251): "The blood that comes out of the woman because of menstruation has a discharge of blood in it. A menstruating woman can fast in times other than when the blood that comes out of her due to menstruation contains her blood. So her fasting in this situation is a moderate and balanced fast - no blood, which strengthens the body and which is its main substance - comes out of her during these times. But her fasting when she is menstruating necessitates that her blood come out during this time - the blood, which is the main component of her body and which will lead to a weakness and deficiency in her body. And this will necessitate that her fast not be that of a moderate and balanced nature. So that is why she is commanded to fast in times when she is not menstruating."
2. Pregnancy and Breast-Feeding: If because of fasting there is harm caused to the woman or the baby or to both of them, then she may break the fast while she is pregnant or breastfeeding. But if the harm for which reason she is breaking her fast only applies to her baby and not her, then she must make up for the days she missed of fasting and feed a needy person for each day missed. And if the harm only applies to herself, then it is sufficient for her to only make up the missed days. This is based on the pregnant woman and breastfeeding woman falling under the generality of Allaah’s saying: "And for those who can fast (but) with difficulty, they (may break their fast) and instead feed a needy person." [Surah Al-Baqarah: 184] Al-Haafidh Ibn Katheer (rahimahullaah) said in his Tafseer (1/379): "Amongst those who fall into the meaning of this ayah are the pregnant and breastfeeding women if they fear for themselves or for their children." And Shaikh-ul-Islaam Ibn Taimiyyah said: "If a pregnant woman fears for her fetus, then she may not fast and instead make up each day of fasting that was missed on other days and feed a needy person around 2 kilograms of bread." [Majmoo’-ul- Fatawaa: 25/318]
Important Notes:
1. Istihaadah (Irregular Bleeding): This is the condition in which a woman has blood come out of her, which is not her menstrual blood. She must observe the fast and it is not permissible for her to break her fast because of this type of bleeding. When mentioning the allowance of the menstruating woman of breaking her fast, Shaikh-ul-Islaam Ibn Taimiyyah (rahimahullaah) said: "This is contrary to the woman in the state of Istihaadah, for this state comprises an unfixed period of time, and there is not a time in it in which she can be commanded to begin fasting (again). So because of this, it is not possible to caution against it, the same as for throwing up unexpectedly, emitting blood due to a wound, getting a boil, Ihtilaam (when sexual fluid comes out of the private parts not due to intercourse or foreplay), as well as all the other things that do not have a fixed time in which they could be cautioned against. So this (Istihaadah) was not made as something that nullifies the fast, such as the blood of menstruation." [Majmoo’-ul- Fataawaa: 25/251]
2. The Menstruating woman as well as the pregnant and breastfeeding women, if they break their fast in Ramadaan, must make up for the missed days of fasting in the time that occurs between the Ramadaan in which they broke their fast and the forthcoming Ramadaan. But to complete them early is better. And if there only remain a few days before the next Ramadaan begins, then they are obligated to make up the missed days of fasting (from the previous Ramadaan) such that the new Ramadaan will not come upon them while they still have to fast days from the previous Ramadaan. But if they don’t do this and Ramadaan comes upon them while they still owe days of fasting from the previous Ramadaan, and they have no (valid) excuse for delaying it, they are obligated to make up the missed days and to feed a needy person for each day. But if they have a valid excuse, then they must only make up the missed days of fasting. This goes the same for those who must make up the missed days of fasting due to sickness or traveling. Their ruling is like the ruling of the woman who broke the fast due to menses, with the previously mentioned details.
3. It is not permissible for a woman to observe a recommended fast if her husband is present unless she has his permission. This is based on what Al-Bukhaaree, Muslim and others have reported from Abu Hurairah (radyAllaahu ‘anhu) that the Prophet (sallAllaahu 'alayhi wa sallam) said: "It is not permissible for a woman to fast while her husband is present except with his permission." In some narrations of the hadeeth in Ahmad and Abu Dawood, there occurs the wording "...except Ramadaan." But if the husband permits her to observe a recommended fast or he is not present around her or if she doesn’t have a husband, then it is encouraged for her to observe this recommended day of fasting. This is especially for the days in which it is recommended to fast such as Mondays and Thursdays, three days in every month, six days in Shawaal, the tenth day of Dhul-Hijjah, the Day of ‘Arafah and the Day of ‘Aashooraa along with the day before or after it. However, she should not observe a recommended fast while she owes days to make up for (the previous) Ramadaan, until she first makes up these missed days and Allaah knows best.
4. If a menstruating woman stops bleeding during the day in Ramadaan, she must begin her fasting for the remainder of the day but still make it up with the days that she didn’t fast because of menses. Her fasting for the remainder of the day in which she stops bleeding is an obligation on her out of respect for the time (i.e. Ramadaan).
http://anisabintbenjamin.multiply.com/journal/item/383/Rulings_for_Fasting_that_are_Specific_for_Women
Tuesday, August 2, 2011
3 Abandoned Sunnat for Witr in Ramadan
3 Abandoned Sunnat for Witr in Ramadan
1. The Qunoot is to be left off in the first half of Ramadan if the prayer is in congregation with the people. This is indeed an abandoned Sunnah, and unknown to many.
عن ابن سيرين قال : كان أبي يقوم للناس على عهد عمر في رمضان ، فإذا كان النصف جهر بالقنوت بعد الركعة ، فإذا تمت عشرون ليلة انصرف إلى أهله ، وقام للناس أبو حليمة معاذ القارئ وجهر بالقنوت في العشر الاواخر
Ibn Seereen said: “ Ubay used to lead the people in prayer during the time of Umar (may Allah be pleased with him) in Ramadan. When the half of Ramadan passed he would do Qunoot aloud after the Rak’ah. And when the twenty night of Ramadan passed, he would go to his family. Then Abu Haleemah Mu’adh would lead the people in prayer. He performed the Qunoot during the last ten days of Ramadan” [Musanaf Abdur Razzaq 7724. Hasan Lee Ghayree hi]
نافع ان ابن عمر كان لايقنت في الوترالا في النصف من رمضان
Naf’I narrated that Ibn Umar didn’t peform qunoot in the witr prayer until the middle of Ramadan. [ Al-Bayhaqi in Kubara 2/498 the isnad is Saheeh]
2. From the abandoned Sunnat is to pronounce the takbir before and after the Qunoot when making Qunoot before the Ruku.
إبراهيم قال إذا فرغت من القراءة فكبر ثم إذا فرغت فكبر واركع.
Ibrahim said, “ When you have finished reciting the Quran say Takbir. Then (after the Qunoot) say Takbir and bow.” [ Ibn Abee Shaybah 2/ 307]
Muhammad Bazmoul (may Allah bless him) said, “ It’s authentically reported that Umar ibn Khattab, Ali, and Bara’ used to say takbir before the Qunoot when making it before the Rak’ah in qunoot al-Nawazil at Fajr.
It’s legislated that if a person wants to do Qunoot in witr, he should say Takbir after he reads the Quran. He says, “ Allahu Akbar”. Before the Qunoot and after. This is an abandoned sunnah today, except the one Allah has mercy on.
3. It’s permissible to raise the hands with the Qunoot supplication, to leave them down at the sides, or to raise the hands for the first part and leave them down for the last part..
إبراهيم أن ابن مسعود كان يرفع يديه في الوتر ثم يرسلهما بعد
Ibrahim narrated that Ibn Masu’d used to raise his hands during witr then lower them.” [Musanf Abdur Razzaq 7952. Isnad Saheeh]
Muhammad Bazmoul (May Allah preserve him) said: “It’s legislated to raise the hands during the Qunoot or leave them at your side. It’s also legislated to raise the hands at the beginning then lower them at the end. These acts have been authentically reported on the sahabah(may Allah be pleased with them all). Therefore all of these acts are permissible to practice.
Taken from Ahadeeth and Atharr about Qunootil witr, by Muhammad ibn Umar Bazmoul
Translated by Abu Aaliyah ibn Dwight Lamont Battle Sr.
Doha, Qatar, the blessed Gulf
1431 H ©
1. The Qunoot is to be left off in the first half of Ramadan if the prayer is in congregation with the people. This is indeed an abandoned Sunnah, and unknown to many.
عن ابن سيرين قال : كان أبي يقوم للناس على عهد عمر في رمضان ، فإذا كان النصف جهر بالقنوت بعد الركعة ، فإذا تمت عشرون ليلة انصرف إلى أهله ، وقام للناس أبو حليمة معاذ القارئ وجهر بالقنوت في العشر الاواخر
Ibn Seereen said: “ Ubay used to lead the people in prayer during the time of Umar (may Allah be pleased with him) in Ramadan. When the half of Ramadan passed he would do Qunoot aloud after the Rak’ah. And when the twenty night of Ramadan passed, he would go to his family. Then Abu Haleemah Mu’adh would lead the people in prayer. He performed the Qunoot during the last ten days of Ramadan” [Musanaf Abdur Razzaq 7724. Hasan Lee Ghayree hi]
نافع ان ابن عمر كان لايقنت في الوترالا في النصف من رمضان
Naf’I narrated that Ibn Umar didn’t peform qunoot in the witr prayer until the middle of Ramadan. [ Al-Bayhaqi in Kubara 2/498 the isnad is Saheeh]
2. From the abandoned Sunnat is to pronounce the takbir before and after the Qunoot when making Qunoot before the Ruku.
إبراهيم قال إذا فرغت من القراءة فكبر ثم إذا فرغت فكبر واركع.
Ibrahim said, “ When you have finished reciting the Quran say Takbir. Then (after the Qunoot) say Takbir and bow.” [ Ibn Abee Shaybah 2/ 307]
Muhammad Bazmoul (may Allah bless him) said, “ It’s authentically reported that Umar ibn Khattab, Ali, and Bara’ used to say takbir before the Qunoot when making it before the Rak’ah in qunoot al-Nawazil at Fajr.
It’s legislated that if a person wants to do Qunoot in witr, he should say Takbir after he reads the Quran. He says, “ Allahu Akbar”. Before the Qunoot and after. This is an abandoned sunnah today, except the one Allah has mercy on.
3. It’s permissible to raise the hands with the Qunoot supplication, to leave them down at the sides, or to raise the hands for the first part and leave them down for the last part..
إبراهيم أن ابن مسعود كان يرفع يديه في الوتر ثم يرسلهما بعد
Ibrahim narrated that Ibn Masu’d used to raise his hands during witr then lower them.” [Musanf Abdur Razzaq 7952. Isnad Saheeh]
Muhammad Bazmoul (May Allah preserve him) said: “It’s legislated to raise the hands during the Qunoot or leave them at your side. It’s also legislated to raise the hands at the beginning then lower them at the end. These acts have been authentically reported on the sahabah(may Allah be pleased with them all). Therefore all of these acts are permissible to practice.
Taken from Ahadeeth and Atharr about Qunootil witr, by Muhammad ibn Umar Bazmoul
Translated by Abu Aaliyah ibn Dwight Lamont Battle Sr.
Doha, Qatar, the blessed Gulf
1431 H ©
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