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
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