The Holy Month Of Islam

Gathering to eat and celebrate on the last day of Sha’baan

2007-08-27T15:19:00.000-07:00

Gathering to eat and celebrate on the last day of Sha’baan

Question:Some families get together on the last night of Sha’baan and make food, and some of their elders recite poems for this occasion. What is the ruling on this getting together to eat?

Answer:
Praise be to Allaah.
We put this question to Sahykh Muhammad ibn Saalih al-‘Uthaymeen, may Allaah preserve him, who replied as follows:
I think that this is closer to bid’ah (innovation), and it should be disallowed rather than permitted, because it is being taken as an “Eid” (regular celebration). If it happened only once, then it is OK.
Our response is: we do not allow it.
And Allaah knows best.Sahykh Muhammad ibn Saalih al-‘Uthaymeen

Reaping the opportunities in Ramadan by Iman Badawi

2007-08-27T04:42:00.000-07:00

Reaping the opportunities in Ramadan by Iman Badawi
In the name of Allah, the source of Mercy, the Mercy-giving
Reaping the opportunities in Ramadan
The Prophet's (may Allah send His blessing and peace upon him) companions used to say, "Let not the day that you fast and the day that you do not fast be equal." It is important that one's behaviour, attitude and outlook should not be the same on the day that one is fasting and when one is not fasting. There should be a change, as one is trying to worship Allah more, so one's fasting should have an effect.
Lesson 1: Gaining taqwa (fear of Allah)
Allah legislated fasting for gaining taqwa, "O you who believe fasting has been prescribed upon you as it has been prescribed upon those before you, so that you may attain taqwa." (meaning of Sooratul Baqarah (2):138) Tawqa in this case means, to make a shield between oneself and Allah's anger and hellfire. So we should ask ourselves, when we break our fasts, 'Has this fasting day made us fear Allah more ? Has it resulted that we want to protect ourselves from the hellfire ?'
Lesson 2: Drawing us closer to Allah
This is achieved by reciting and reflecting on Al-Qur'an during the night and the day, attending the taraweh prayers, remembering Allah, sitting in circles of knowledge and for those who can, making umrah. The Prophet (may Allah send His blessing and peace upon him) said,"An umrah in the month of Ramadan is equal (in reward) to performing a hajj." (Ahmad & Ibn Majah). Also for those who can, making itikaf (seclusion) in the last ten days of Ramadan, so to leave all worldly pursuits and seclude oneself in a masjid just thinking of Allah, this brings us closer to Allah. When one sins, one feels distant from Allah. That is why one might find it hard to read and reflect on the Qur'an and come to the masjid. However, the obedient worshipper feels closer to Allah and wants to worship Allah more, because Allah forgives and is merciful.
Lesson 3: Acquiring patience and strong will
Allah has mentioned patience more than seventy times in the Qur'an and has commanded patience in more than sixteen ways in His Book. So when one fasts, and gives up one's food and drink, and one's marital sexual relations for those hours, one learns restraint and patience. This ummah needs men and women that are strong willed, who can stand upon the Sunnah and the Book of Allah and not waver in front of the enemies of Allah. We do not need emotional people, who raise slogans and shout, but when the time comes to stand upon something firm, they cannot do so, they waver.
Lesson 4: Striving for ihsan (righteousness & sincerity) and staying away from riyaa’ (showing off)
Ihsan means to worship Allah as if one sees Him, for if one does not see Him, He sees all. Hasan al-basri said,"By Allah in the last twenty years, I have not said a word or taken something with my hand or refrained to take something with my hand or stepped forward or stepped back, except that I have thought before I have done any action,'Does Allah love this action ? Is Allah pleased with this action ?' " So when one is fasting, one should gain this quality of watching oneself and also staying away from riyah (showing off). That is why Allah said in a qudsi hadith, "..Fasting is for Me and I will reward it.." (Bukhari) Allah singles out fasting from all other types of worship saying, "..Fasting is for Me..", because no one knows whether you are fasting or not, except Allah. For example, when one is praying or giving charity or making tawwaf, one can be seen by the people, so one might do the action seeking the praise of the people. Sufian at-thawri used to spend the nights and the days crying and the people used to ask him, "Why do you cry, is it due to the fear of Allah ?", he said,'No.', they said,"Is it due to the fear of the hell-fire ?", he said, 'No. It is not the fear of Allah that makes me cry, what makes me cry is that I have been worshipping Allah all these years and doing scholarly teaching, but I am not certain that my intentions are purely for Allah.'
Lesson 5: Refinement of manners, especially those related to truthfulness and discharging trusts.
The Prophet (may Allah send His blessing and peace upon him) said,"Whoever does not abandon falsehood in word and action, then Allah, the Mighty and the Majestic has no need that he should leave his food and drink." (Bukhari) And the Prophet (may Allah send His blessing and peace upon him) said,"It may be that a fasting person attains nothing but hunger and thirst from his fast." (Ibn Majah) What we learn from this, is that we must pay attention to the purification of our manners. The Prophet (may Allah send His blessing and peace upon him) said,"I was sent to perfect good manners." (Muwatta) So we must check ourselves, are we following the behaviour of the Prophet (may Allah send His blessing and peace upon him). For example, Do we give salam to those we don't know and those we do know? Do we follow the manners of Islam, by telling the truth and only telling the truth? Are we merciful to the creation?
Lesson 6: Recognising that one can change for the better
The Prophet (may Allah send His blessing and peace upon him) said,"Every son of Adam sins and the best of the sinners are those who repent." (Ibn Majah) Allah provides many opportunities to repent to Him and seek His forgiveness. If one was disobedient they can become obedient.
Lesson 7: Being more charitable
Ibn Abbas said,"The Prophet (may Allah send His blessing and peace upon him) was the most charitable amongst the people, and he used to be more so in the month of Ramadan when Gibreel used to meet him on every night of Ramadan till the end of the month. The Prophet (may Allah send His blessing and peace upon him) used to recite the Holy Qur'an to Gibreel." (Bukhari) The Prophet (may Allah send His blessing and peace upon him) said, "He who gives food for a fasting person to break his fast, he will receive the same reward as him, without nothing being reduced from the fasting person's reward." (Tirmidhi )
Lesson 8: Sensing the unity of the Muslims
The Prophet (may Allah send His blessing and peace upon him) said, "...Those of you who will live after me, will see many differences. Then you must cling on to my Sunnah and the Sunnah of the rightly guided khalifah. Hold fast to it and stick to it.." (Abu Dawud) It is possible for Muslims to be a single body, but this will only be achieved when obedience is only to Allah and His Messenger. One senses unity, because the Muslims pray and fast together.
Lesson 9: Learning discipline
The Prophet (may Allah send His blessing and peace upon him) said, "Bilal makes the adhan, while it is still night; therefore, eat and drink until Ibn Umm Maktum makes the adhan." (Bukhari) The Prophet (may Allah send His blessing and peace upon him) made us adhere to this strictness. Similarly one cannot knowingly break the fast before the sunset, as this will not be accepted by Allah. Muslims should learn to be very strict in their lives, because they are people of an important message, which they mould their lives around.
Lesson 10: Teaching the young to worship Allah
It was the practice of the people of Madinah, that during the fast of Ashura (which is now a recommended fast of one day) to get their children to fast with them. When the children would cry of hunger and thirst, their parents would distract their attention by giving them some sort of toy to play with. The children would break their fast with their parents. (mentioned in Bukhari) So the young should be brought to the masjid and they should pray with their parents, so that they are able to get into the habit of becoming worshippers of Allah. If one does not encourage children to fast when they are young, they will find it very difficult to fast for thirty days at the age of puberty. This is why the Prophet (may Allah send His blessing and peace upon him) said, "Command your children to pray at the age of seven and beat them at the age of ten (if they do not pray)" (Hakim)
Lesson 11: Caring for one's health
Fasting teaches Muslims to take care of their health and to build strong bodies. The Prophet (may Allah send his blessing and peace upon him) said,"A strong believer is better and is more beloved to Allah than a weak believer, and there is good in everyone." (Muslim)

What After Ramadhan?

2007-08-27T04:22:00.000-07:00

What After Ramadhan?
by Adapted from "Wa Maadha Ba'da Ramadhaan"
AlHamdulillahi wa kafaa, was-Salatu was-salamu `alaa `ibaadihi-lladheena StafaaWe leave the blessed month of Ramadan, its beautiful days and its fragrant nights. We leave the month of the Qur'an, taqwa, patience, jihad, mercy, forgiveness and freedom from hellfire.Have we fulfilled the requirements of taqwa and graduated from the Ramadan school with the diploma of the god-fearing?Have we fought our souls and desires and defeated them, or have we been overtaken by our customs and blind imitations?Have we performed our actions in a way that fulfills the conditions for receiving mercy, forgiveness and release from the Fire?Many questions and numerous thoughts come to the heart of the sincere Muslim, who asks and answers with truthfulness.What Have We Gained From Ramadan?Ramadan is a school of iman and a 'stop to recharge one's spiritual batteries' - to acquire one's provision for the rest of the year...For when will one take a lesson and change for better if not in the month of Ramadan?The noble month is a true school of transformation in which we change our actions, habits and manners that are in variance with the Law of Allah 'azza wa jall. "Verily, Allah does not change the condition of a people until they change what is in themselves." [Ar-Ra`d, 11]If you are from those who benefited from Ramadan, fulfilled the requirements of taqwa, truly fasted the month, prayed in it with truthfulness, and strove against you soul, then praise and thank Allah, and ask Him for steadfastness upon it until you meet your death.Be not like one who has sewn a shirt and then destroyed it... Have you seen one who sewed a shirt or thawb, so when she looked at it, she liked it. Then she destroyed it pulling a thread by thread for no reason. What would people say about such a person?! Or have you seen one who earns a fortune trading throughout the day, then when the night comes, he throws away all that he earned, dirham by dirham. What would people say about such a person?!This is the condition of one who returns to sinning and evildoing after Ramadan and leaves obedience and righteous actions. So after he was favored with the blessing of obedience and enjoyment of communicating with Allah he returned to the blaze of sins and evil actions. How evil are the people who know Allah only in Ramadan!My dear ones,falling short in one's commitment to Islam after Ramadan is manifested in many ways, including:1 Men leaving the five prayers in congregation, after they filled mosques for Taraweeh prayers, thus going to the masjid for recommended prayers and leaving obligatory ones.2 Return to musical entertainment, forbidden films, women displaying their adornment beyond that which ordinarily appears thereof, free mixing etc.This is not thankfulness for blessings and favors, nor is it the sign of acceptance of one's actions, rather this is opposition to favors and absence of thankfulness.These are from signs of one's deeds not being accepted and Allah's refuge is sought for one who truly fasts rejoices on the occasion of `eid, praises his Lord for helping him complete the fast, and remains fearful that Allah may not accept his fasting, just as the Salaf would continue asking for acceptance of their actions in Ramadan for six months after it.From signs that one's deeds are accepted is that he or she has improved in his or her obedience to Allah `azza wa jall. "And remember when your Lord proclaimed, 'If you are grateful, I will surely increase you [in favor]" [Ibrahim, 7] Increase you in good, faith and righteous actions. So if the servant is truly thankful to his Lord, you will see him guided to more obedience and distanced from sinfulness. Thankfulness is leaving sins, as the early Muslims said."And worship your Lord until there comes you to the certainty [i.e. death]." [al-Hijr, 99]The Muslim must continuously be in the state of obedience of Allah, firm upon His Sharee`ah, steadfast upon His Deen, so that he or she is not of those who worship Allah only during one month or only in one place. Rather, the believer knows that the Lord of Ramadan is also the Lord of other months, and that He is the Lord of all times and places, so he is steadfast upon the Sharee`ah of Allah until he meets Him while He is pleased with him. Allah ta`ala said,"So remain on a right course as you have been commanded, [you] and those who have turned back with you [to Allah]." [Hud, 112]And, "So take a straight course to Him and seek His forgiveness." [Fussilat, 6]And the Prophet, sallallahu `alayhi wa sallam, said, "Say 'I believe in Allah', then be steadfast." [Muslim]-- If the fasting in Ramadan has ended, then there remains voluntary fasting, such as fasting six days in Shawwal, on Mondays and Thursdays, the three days in the middle of the month, the days of `Aashoora and `Arafat, and others.-- If standing in prayer at night during Ramadan has ended, then there remains voluntary night prayer throughout the year. "They used to sleep but little of the night." [Adh-Dhaariyaat, 17]-- If the charity in Ramadan and zakat ul-fitr have ended, then there is the obligatory Zakat, and also there are many other open doors to charity, voluntary actions and jihad.-- Reading of the Qur'an and contemplating it is not only for Ramadan, rather it is for all times.Righteous actions are for all times and all places, so strive, O my brother and sister, and beware of laziness. And remember that it is not allowed for us to leave the obligatory actions or delay them, such as the five daily prayers on time, in congregation etc.And do not fall into forbidden actions, such as forbidden sayings, food and drinks, or by looking at or listening to what is forbidden.Be steadfast and upright upon the Deen of Allah at all times, for you do not know when you'll meet the Angel of Death. Beware of him taking you while you are in a state of sin. "O Allah, Who turns the hearts, keep our heartssteadfast upon Your Deen."I ask Allah to accept from us and you our fasting, our prayers and other righteous actions, that our condition after Ramadan be a better one, that the state of our Ummah improves, that we are granted honour and that we truly turn to our Lord. Ameen

Remaining Steadfast After Ramadhan by Shaykh Saalih al-Fawzaan

2007-08-27T04:20:00.000-07:00

Remaining Steadfast After Ramadhan by Shaykh Saalih al-Fawzaan
Ahadeeth us-Siyaam: Ahkaam wa Adab----------------------------------------------------------------------Sufyaan ibn `Abdillaah radhiallahu `anhu said: "O Messenger of Allah, tell me something about Islaam, which I cannot ask anyone else besides you." He said: "Say: 'I believe in Allah' and then be steadfast (upon that)." [Saheeh Muslim (38)]The hadeeth is proof that the servant is obligated, after having eemaan in Allah, to persevere and be steadfast upon obeying Him by performing the obligatory acts and avoiding the prohibited ones. This is achieved by following the Straight Path, which is the firm Religion without drifting away from it, to the right or to the left.If the Muslim lives through Ramadhaan and spent his days in fasting and his nights in prayer and he accustomed himself to doing acts of good, then he must continue to remain upon this obedience to Allah at all times. This is the true state of the slave, for indeed, the Lord of the months is One and He is ever watchful and witnessing over his servants at all times.Indeed, steadfastness after Ramadhaan and the rectification of one's statements and actions are the greatest signs that one has gained benefit from the month of Ramadhaan and striven in obedience. They are tokens of reception and signs of success.Furthermore, the deeds of a servant do not come to an end with the end of a month and the beginning of another, rather they continue and extend until he reaches death. Allah says:"And worship your Lord until the certainty (death) comes to you." [al-Hijr: 99]If the fasting of Ramadhaan comes to an end, then indeed the voluntary fasting is still prescribed throughout the entire year. If standing in prayer at night during Ramadhan comes to an end, then indeed, the entire year is a time for performing the night prayer. And if the Zakaat-ul-Fitr comes to an end, then there is still the Zakaah that is obligatory as well as the voluntary charity that lasts the whole year. This goes the same for reciting the Qur'aan and pondering over its meaning as well as every other righteous deed that is sought, for they can be done at all times. From the many bounties that Allah has bestowed upon his servants is that He has placed for them many different types of righteous acts and provided many means for doing good deeds. Therefore, the ardor and zeal of the Muslim must be constant and he must continue to remain in the service of his Lord.It is unfortunate to find that some people perform worship by doing different types of righteous deeds during Ramadhaan. They guard strictly upon their five daily prayers in the masjid, they recite the Qur'aan a lot and they give in charity from their wealth. But when Ramadhaan comes to an end, they grow lazy in their worship Rather, sometimes they even abandon the obligations, both generally, such as praying in congregation, and specifically, such as praying the fajr prayer.And they commit forbidden acts such as sleeping over the time of prayers, indulging in places of foolishness and entertainment, and mingling in parks, especially on the day of `Eed. Obtaining help from these evils is only through the grace of Allah. Thus, they demolish what they have constructed and destroy what they have established. This is an indication of deprivation and a sign of perdition. We ask Allah for His safeguarding and protection.Indeed, this type of people take the example of turning in repentance and ceasing from committing evil deeds as something specific and restricted to the month of Ramadhaan. And they stop doing these (good) acts when the month stops. Thus, it is as if they have abandoned sinning for the sake of Ramadhaan, and not out of fear of Allah. How terrible is the state of these people, who do not know Allah, except in Ramadhaan!Truly, the success that Allah grants His servant lies in the fasting of Ramadhaan. His assisting him to do that is a great favor, thus the calls for the servant to be grateful to his Lord. This understanding can be found in the statement of Allah after completing the favor of the month of fasting:"(He wants that you) must complete the same number of days,and that you must magnify Allah (by saying Allahu Akbar) for having guided you,so that you may be grateful to Him." [2:185]The one who is grateful for having fasted, will remain upon that condition and continue to perform righteous deeds.Verily, the true way of the Muslim is that of one who praises and thanks his Lord for giving him the ability to fast and make qiyaam. His condition after Ramadhaan is better than it was before Ramadhaan. He is more receptive to obey, desiring to do good deeds and quick to enforce the obligatory acts. This is because he has gained benefit form this prominent institute of learning. It is that of one who fears for having his fast not accepted, for indeed Allah only accepts from those who fear Him.The righteous predecessors would struggle to complete and perfect their deeds, hoping afterwards, that it would be accepted and fearing that it would be rejected. From the reports of `Alee, "Be more concerned with having your deeds accepted than the deed itself. Did you not hear Allah say: 'Verily Allah, only accepts those from those who fear Him. (i.e. possess taqwaa).' [5:27] "[Lataa'if ul Ma`aarif, p. 246]`Aa'ishah said: "I asked the Messenger of Allah concerning the ayah: 'And the one who are given what they are given and their hearts tremble with fear.' Are they the ones who drink alcohol and steal?" He said: "No, O daughter of as-Siddeeq. Rather, they are the ones who fast and pray and give in charity yet fear that it won't be accepted from them. They are the ones who rush to do good deeds and they are the first to do them." [Saheeh Sunan at-Tirmidhee 3/79-80]So be warned and again be warned of turning backward after having attained guidance of going astray after persevering. And ask Allah to provide you with duration in doing righteous deeds and continuity in performing good acts. And ask Allah that He grant you a good end, so that He may accept our Ramadhaan from us.

How to Seek Laylatul-Qadr by Shaykh Muhammad Nasir-ud-Deen al-Albani

2007-08-27T03:28:00.000-07:00

How to Seek Laylatul-Qadr by Shaykh Muhammad Nasir-ud-Deen al-Albani
Adapted from "The Night Prayers: Qiyam & Tarawih from works by Muhammad Nasir ud-Deen al-Albani(and other scholars)"Compiled by Muhammad al-Jibali, ? 1997 QSSLaylat ul-Qadr is the most blessed night. A person who misses it has indeed missed a great amount of good. If a believing person is zealous to obey his Lord and increase the good deeds in his record, he should strive to encounter this night and to pass it in worship and obedience. If this is facilitated for him, all of his previous sins will be forgiven.Praying QiyaamIt is recommended to make a long Qiyaam prayer during the nights on which Laylat ul-Qadr could fall. This is indicated in many hadeeths, such as the following:Abu Tharr (radhiallahu `anhu) relates:"We fasted with Allah's Messenger (sallallahu `alayhi wa sallam) in Ramadaan. He did not lead us (in qiyaam) at all until there were seven (nights of Ramadaan) left. Then he stood with us (that night - in prayer) until one third of the night had passed. He did not pray with us on the sixth. On the fifth night, he prayed with us until half of the night had passed. So we said, 'Allah's Messenger! Wouldn't you pray with us the whole night?' He replied:'Whoever stands in prayer with the imaam until he (the imaam) concludes the prayer, it is recorded for him that he prayed the whole night.'?" [Recorded by Ibn Abi Shaybah, Abu Dawud, at-Tirmithi (who authenticated it), an-Nasa'i, Ibn Majah, at-Tahawi (in Sharhu Ma`an il-Athar, Ibn Nasr, al-Faryabi, and al-Bayhaqi. Their isnad is authentic.][Point of benefit: Abu Dawud mentioned: "I heard Ahmad being asked, 'Do you like for a man to pray with the people or by himself during Ramadan?' He replied, 'Pray with the people' I also heard him say, 'I would prefer for one to pray (qiyaam) with the imaam and to pray witr with him as well, for the Prophet (sallallahu `alayhi wa sallam) said: "When a man prays with the imaam until he concludes, it is recorded that he prayed the rest of that night." [Masaa'il]Abu Hurayrah (radhiallahu `anhu) narrated that the Messenger (sallallahu `alayhi wa sallam) said:"Whoever stands (in qiyaam) in Laylat ul-Qadr [and it is facilitated for him] out of faith and expectation (of Allah's reward), will have all of his previous sins forgiven." [Al-Bukhari and Muslim; the addition "and it is facilitated for him" is recorded by Ahmad from the report of `Ubaadah Bin as-Samit; it means that he is permitted to be among the sincere worshippers during that blessed night.]Making SupplicationsIt is also recommended to make extensive supplication on this night. `A'ishah (radhiallahu `anha) reported that she asked Allah's Messenger (sallallahu `alayhi wa sallam), "O Messenger of Allah! If I knew which night is Laylat ul-Qadr, what should I say during it?" And he instructed her to say:"Allahumma innaka `afuwwun tuh.ibbul `afwa fa`fu `annee - O Allah! You are forgiving, and you love forgiveness. So forgive me." [Recorded by Ahmad, Ibn Majah, and at-Tirmithi. Verified to be authentic by Al-Albani]Abandoning Worldly Pleasures for the Sake of WorshipIt is further recommended to spend more time in worship during the nights on which Laylat ul-Qadr is likely to be. This calls for abandoning many worldly pleasures in order to secure the time and thoughts solely for worshipping Allah. `A'ishah (radhiallahu `anha) reported:"When the (last) ten started, the Prophet (sallallahu `alayhi wa sallam) would tighten his izaar (i.e. he stayed away from his wives in order to have more time for worship), spend the whole night awake (in prayer), and wake up his family." [Al-Bukhari and Muslim]And she said:"Allah's Messenger (sallallahu `alayhi wa sallam) used to exert more (in worship) on the last ten than on other nights." [Muslim]

Explanation of Soorah al-Qadr by Ibn Kathir

2007-08-27T03:26:00.000-07:00

Explanation of Soorah al-Qadr by Ibn Kathir
In the Name of Allah, the Most Beneficent, the Most Merciful
1. Verily, We sent it down in the night of al-Qadr.2. And what will make you know what the night of al-Qadr is?3. The night of al-Qadr is better than a thousand months.4. Therein descend the angels and the Spirit by their Lord's permission with all Decrees.5. Peace! Until the appearance of dawn.
Allah, Most High informs us that He sent down the Qur'aan in the night of Al-Qadr, and it is the blessed night referred to in the Words of Him, Almighty, All-Powerful: " Verily, We sent it down in the night of Al-Qadr ". The night of Al-Qadr occurs in the month of Ramadhaan, as Allah says: "The month of Ramadhaan in which the Qur'aan was sent down" (Soorah Al-Baqarah 2:185). Ibn `Abbaas, amongst others, explains that the complete Qur'aan was sent down from Al-Lawh Al-Mahfooz (the Preserved Tablet) in the night of Al-Qadr to Bait Al-`Izzah (the House of Glory) in the lowest heaven, from whence it was revealed piecemeal to the Prophet sallallahu `alayhi wa sallam according to events which took place during his life over a period of twenty-three years. Then, Allah says, in order to make clear the greatness of the matter of the night of Al-Qadr, which He has chosen for sending down of the Noble Qur'aan: " And what will make you know what the night of Al-Qadr is? The night of Al-Qadr is better than a thousand months " It is narrated on the authority of Mujaahid that the Messenger of Allah sallallahu `alayhi wa salam mentioned a man from Bani Israa'eel who carried his sword in the Way of Allah for a thousand months; the Muslims were amazed at this until Allah revealed: " Verily, We sent it down in the night of Al-Qadr. And what will make you know what the night of Al-Qadr is? The night of Al-Qadr is better than a thousand months "." (i.e. the thousand months during which the man carried his sword in the Way of Allah). (Narrated by Ibn Abi Haatim)
Ibn Jareer narrates, on the authority of Mujaahid that there was a man from Bani Israa'eel who used to spend the night in prayer then in the morning he would fight the enemy in the Way of Allah during the day, until the evening and he did this for a thousand months and so Allah revealed the Soorah: " Verily, We sent it down in the night of Al-Qadr " until the verse: " The night of Al-Qadr is better than a thousand months " That is, standing in prayer on that night is better than the actions of that man. Sufyaan ath-Thawree reports, on the authority of Mujaahid (also), that the night of Al-Qadr being better than a thousand months means that the good deeds performed on it, fasting on it and standing in prayer on it are better than a thousand months' good deeds, prayers and fasting. (Narrated by Ibn Jareer)
Ibn Abi Haatim relates, on the authority of Mujaahid that it means: The night of Al-Qadr is better than a thousand months without the night of Al-Qadr. This was also said by Qataadah ibn Da'aamah and Ash-Shaafi?i and others, including Ibn Jareer, and it is the correct interpretation and it is like the saying of the Prophet sallallahu `alayhi wa sallam: "To spend the night in the Way of Allah is better than a thousand nights not spent in worship." (Narrated by Ahmad)
Likewise, it is narrated that whoever goes to Friday prayers neatly-dressed, with a pure intention, it will be written for him the reward of a year's good deeds, as if he had fasted on it and spent its nights in prayer and in other acts of worship.
It is reported from Abu Hurairah that he said: "When the month of Ramadhaan came, the Messenger of Allah sallallahu `alayhi wa sallam said: "The month of Ramadhaan has come, a blessed month in which Allah has made it obligatory for you to fast; in it the gates of Paradise are opened and the gates of Hell are closed and the devils are chained. In it is a night better than a thousand months, whoever loses the benefit of it has lost something irreplaceable." (Narrated by Imaam Ahmad. This was also narrated by An-Nasaa'i).
It is reported on the authority of Abu Hurairah, that Allah's Messenger sallallahu `alayhi wa sallam said: "Whoever stood in prayer on the night of Al-Qadr, in faith and hoping for a reward from Allah, he will have all of his previous sins forgiven." (Narrated by Al-Bukhaari and Muslim).
" Therein descend the angels and the Spirit " That is, innumerable angels descend with uncounted blessings and mercy, as they descend when the Qur'aan is recited and they surround those sitting in circles in remembrance of Allah and they lower their wings in the presence of the sincere seeker of knowledge in honour of him. As for the Spirit, it has been said that what is meant by it is the angel Jibreel `alayhis salaam and that he is mentioned thus to distinguish him from the other angels. It was also said that it means a group of angels, and Allah knows best. (see the Tafseer of Soorah An-Naba', verse 38)
" With all decrees " Sa'eed ibn Mansoor narrates, on the authority of Mujaahid, that it means the night is safe from the machinations of the devils, that they cannot commit evil or harm on it. Qataadah and others said it means that the Divine Decrees are issued at that night, the appointed time of everything is fixed and the blessings are apportioned, as in the words of Allah: " Therein [that night] is decreed every matter of ordainments " (Soorah ad-Dukhaan 44:4)
" Peace! Until the appearance of dawn " Sa'eed ibn Mansoor narrates, on the authority of Ash-Sha'bi, that it means the angels send their salutations of peace upon those who are occupied in prayer in the mosques until the dawn. It is narrated on the authority of Abu Hurairah, that the Messenger of Allah sallallahu `alayhi wa sallam said: "It is the night of twenty-seventh or the twenty-ninth and verily, the angels on that night are innumerable." Al-A`amash says, on the authority of Abu Lailaa that the verse means that the whole night is goodness, therein is no evil - until the appearance of the dawn. This is supported by a narration on the authority of `Ubaadah ibn As-Saamit that the Messenger of Allah sallallahu `alayhi wa sallam said: "The night of Al-Qadr is to be found in the last ten (nights of Ramadhaan), whoever stood in prayer during these nights, wishing for the reward of them will have his sins forgiven by Allah, both the earlier and the later; and it is the night of witr. (an uneven number). Nine, seven, five, three or the last night of it." (Narrated by Imaam Ahmad).
It is narrated on the authority of Ibn `Abbaas radhiallahu `anhu that Allah's Messenger sallallahu `alayhi wa sallam said: "It is a night of magnanimity and joy, neither very hot, nor very cold; and the sun of the morning following it is weak and red-coloured." (Narrated by Abu Dawood At-Tayaalisi).
It is reported on the authority of Jaabir ibn `Abdillaah, that the Messenger of Allah sallallahu `alayhi wa sallam said, "Verily, I saw the night of Al-Qadr and then I was made to forget it, but it is (to be looked for) in the last ten nights, the night is clear and fine, neither hot nor cold as if there were a full moon and on this night, the devils do not go forth until the light of dawn." (Narrated by Ibn Abi Haatim) Scholars have differed as to whether the night of Al-Qadr was extant for the communities which preceded that of Muhammad sallallahu `alayhi wa sallam or whether it was specially designated for them. There are two schools of thought on this subject: Abu Mus'ab Ahmad ibn Abi Bakr az-Zuhri (d.42H) said that Maalik informed him that the Messenger of Allah sallallahu `alayhi wa sallam was shown the generations of old from mankind and it was as if the lifespans of his community were shorter, and so it was not possible to accomplish the same amount of deeds as those communities of old, who lived longer lives and so Allah gave him the night of Al-Qadr which is better than a thousand months. According to Maalik, this necessarily means that this community (of Muslims) has been specially favoured with the night of Al-Qadr. One of the Shaafi'i scholars said that it is the view of the majority of scholars of fiqh, and Allah knows best. The second view on this subject says that the night of Al-Qadr was given to the previous peoples as it was given to this community and the proof of this is the hadeeth which says that. (Ibn Katheer has not mentioned the hadeeth, however).
It is narrated that Abu Zarr radhiallahu `anhu asked the Prophet sallallahu `alayhi wa sallam: "Oh, Messenger of Allah! Tell me about the night of Al-Qadr, is it in Ramadhaan, or another month?" He sallallahu `alayhi wa sallam replied: "No, it is in Ramadhaan." (Narrated by Imaam Ahmad). He sallallahu `alayhi wa sallam also said: "?it is until they Day of Resurrection." And, "Look for it in the last seven days of Ramadhaan and do not ask me any more about it." (Narrated by An-Nasaa'i) - This hadeeth proves that the night of Al-Qadr is only to be looked for in the month of Ramadhaan and not, as has been attributed to Ibn Mas`ood radhiallahu `anhu by the scholars of Koofa, that it is to be looked for throughout the whole year without any distinction. In line with this, Abu Dawood wrote in his Sunan: "Chapter: - Evidence that the night of Al-Qadr is in every Ramadhaan." He then went on to narrate on the authority of Ibn `Umar radhiallahu `anhu that he heard the Messenger of Allah sallallahu `alayhi wa sallam being asked about the night of Al-Qadr; he replied: "It is in every Ramadhaan." And all of the men in this sanad are thiqaat. (trustworthy) except that Abu Dawood said that the narration is mawqoof.
It was also said that the night of Al-Qadr is on the first night of Ramadhaan, and that it is on the seventeenth of Ramadhaan - this was a saying attributed to Ash-Shaafi'i and Abu Dawood narrated a hadeeth on the authority of Ibn Mas`ood radhiallahu `anhu and said that it was marfoo`, while Al-Hasan Al-Basree said that it is the night of the Battle of Badr, and it was said: The night of the nineteenth - this was attributed to `Ali and Ibn Mas`ood (may Allah be pleased with them both), and it was said: the twenty-first, according to the hadeeth of Abu Sa'eed al-Khudri radhiallahu `anhu in which he said: "The Messenger of Allah sallallahu `alayhi wa sallam made his I`tikaaf in the first ten days of Ramadhaan and we made I'tikaaf with him, then Jibreel `alayhis salaam came to him and said: "That which you are in quest of is still ahead of you." Then the Messenger of Allah sallallahu `alayhi wa sallam addressed the people saying: "Whoever has made I`tikaaf with me, let him return, for I have seen the night of Al-Qadr and then was made to forget it; but verily, it is in the last ten days and on the odd days, and I saw myself as if I were prostrating in mud and water." - the roof of the Prophet's mosque was made from palm leaves and we could not see anything on the sky, but clouds came and it rained on us and the Messenger of Allah sallallahu `alayhi wa sallam led us in prayer, until I could see the marks of rain and mud upon his forehead - a proof of what he had seen in his vision." Another version has it that it occurred on the morning after the twenty-first; this is narrated by Al-Bukhaari and Muslim, and according to Ash-Shaafi`i, it is the most authentic narration. He (Ash-Shaafi`i) says, concerning these apparently contradictory reports: "The Messenger of Allah sallallahu `alayhi wa sallam when asked: "Should we search for it on such-and-such night?" would reply: "Yes." (In order to encourage them to pray on the all last ten nights), but the night of Al-Qadr is a fixed night and does not change." However, according to Ahmad, Ath-Thawri, Ibn Khuzaimah and others, it can occur any time on the uneven nights during the last ten days of Ramadhaan and this is closer to the truth, and Allah knows best.
Muslim reports that the Messenger of Allah sallallahu `alayhi wa sallam instructed `Aa'ishah (may Allah be pleased with her) to supplicate Allah saying: "Oh, Allah! You are Forgiving, You love forgiveness and so forgive me." (Allahumma innaka `Afuwwun, tuhibbul `afwa, fa`fu `annee) At-Tirmizi, An-Nasaa'i and Ibn Maajah narrated the same thing. According to Maalik, one should look for the night of Al-Qadr throught the last ten days of Ramadhaan and one should try not to identify which is the night of Al-Qadr, but should intensify one's devotions throughout. And the most preferred action is to increase one's supplications during the whole month of Ramadhaan, more in the last ten days, more still on the odd days, and especially in the aforementioned words to `Aa'ishah by Allah's Messenger sallallahu `alayhi wa sallam.
It is narrated that Ka`b said: "Verily, whoever fasted the month of Ramadhaan resolving not to disobey Allah when he breaks his fast, will enter Paradise without reckoning or questioning. This is the end of the tafseer of Soorah Al-Qadr, all praise is due to Allah, and from Him proceeds all Grace.

Advice after Ramadaan

2007-08-27T03:18:00.000-07:00

Advice after Ramadaan
Question:What advice can you give after Ramadaan?
Answer:Praise be to Allaah
I wonder whether the fasting person continued after Ramadaan to be as he was during Ramadaan, or is he “like her who undoes the thread which she has spun, after it has become strong” [cf. al-Nahl 16:92]? I wonder whether the one who during Ramadaan was fasting, reciting and reading Qur’aan, giving and spending in charity, praying at night, making du’aa’, will he be like that after Ramadaan, or will he follow another path, I mean the path of the Shaytaan, so that he commits sin and does things that anger the Most Gracious, Most Merciful?
If a Muslim continues to have the patience to do righteous deeds after Ramadaan, this is a sign that his (fasting) has been accepted by his Lord, the Most Generous, the Bestower of blessings. If he fails to do righteous deeds after Ramadaan, and follows the ways of the Shaytaan, this is a sign of humiliation, meanness, lowly status and being deprived of the help of Allaah, as al-Hasan al-Basri said: “They were no longer of any significance to Allaah, so they committed sin. If they had mattered to Him, He would have protected them.” When a person becomes insignificant to Allaah, Allaah will no longer honour him. Allaah says (interpretation of the meaning):
“And whomsoever Allaah disgraces, none can honour him” [al-Hajj 22:18]
What is amazing is that during Ramadaan, you see some people who fast and pray at night, who spend in charity and worship the Lord of the Worlds, then no sooner has the month come to an end, but their nature changes completely, and they begin to have a bad attitude towards their Lord. So you see them neglecting prayer and avoiding righteous deeds, committing sins and disobeying Allaah in many different ways, keeping away from obedience towards Allaah, the Sovereign, the Holy, the One Free from all defects.
How terrible it is, by Allaah, when people only acknowledge Allaah in Ramadaan.
The Muslim should make Ramadaan an opportunity to turn over a new leaf by repenting, turning to Allaah, persisting in worshipping Allaah, always being aware that Allaah is watching at every minute of every hour. So after Ramadaan the Muslim should continue to obey Allaah and should avoid sin and evil actions, as a continuation of the way he was during Ramadaan and the things that he did then to draw closer to the Lord of creation.
Allaah says (interpretation of the meaning):
“And perform As‑Salaah (Iqaamat‑as‑ Salaah), at the two ends of the day and in some hours of the night [i.e. the five compulsory Salaah (prayers)]. Verily, the good deeds remove the evil deeds (i.e. small sins). That is a reminder (an advice) for the mindful (those who accept advice)”[Hood 11:114]
The Prophet (peace and blessings of Allaah be upon him) said: “Follow a bad deed with a good deed, for it will wipe it out; and have a good attitude and good manners towards people.”
Undoubtedly the purpose for which Allaah created everyone was to worship Him Alone, with no partner or associate. This is the ultimate purpose and the highest aim, which is to attain ‘uboodiyyah (being a slave of Allaah in the truest and fullest sense). This was achieved in the most beautiful manner during Ramadaan, when we saw people going to the houses of Allaah in groups and individually, and we saw them striving to perform the obligatory prayers on time and to give in charity, competing with one another in doing good deeds. And for this let (all) those strive who want to strive (cf. al-Mutaffifeen 83:26), for they will be rewarded in sha Allaah. But there remains the case of those whom Allaah keeps firm with the word that stands firm in this world and in the Hereafter (cf. Ibraaheem 14:27). Whomever Allaah helps to be steadfast in doing righteous deeds after Ramadaan, Allaah says (interpretation of the meaning):
“To Him ascend (all) the goodly words, and the righteous deeds exalt it (i.e. the goodly words are not accepted by Allaah unless and until they are followed by good deeds), but those who plot evils, theirs will be severe torment. And the plotting of such will perish”[Faatir 35:10]
Undoubtedly righteous deeds are among the acts which bring a person closer to Allaah at all times, and the Lord of Ramadaan is also the Lord of Jumaada and Sha’baan and Dhu’l-Hijjah and Muharram and Safar and all the other months. That is because the worship that Allaah has enjoined upon us includes five pillars, one of which is fasting, which is for a set period which has come to an end. But there remain other pillars, Hajj, prayer and zakaah, for which we are answerable to Allaah. We must perform these duties in the manner which is pleasing to Allaah, and we must strive thereby to fulfil the purpose for which we were created. Allaah says (interpretation of the meaning):
“And I (Allaah) created not the jinn and mankind except that they should worship Me (Alone)”[al-Dhaariyaat 51:56]
The Prophet (peace and blessings of Allaah be upon him) taught his Companions to compete in doing good, and he said, “One dirham may weigh more with Allaah than a dinar, and the best of charity is that a man gives when he is rich.” He (peace and blessings of Allaah be upon him) explained that if the person gives charity when he is disinclined to do so and is in good health, but fears poverty, that charity will weigh heavily with Allaah in the balance of good deeds; whereas the one who delays it, then when he gets sick he starts to spend in charity here and there, fearing that his good deeds will be rejected, there is the danger that his (charity) will not be accepted – we seek refuge with Allaah. Allaah says (interpretation of the meaning):
“Allaah accepts only the repentance of those who do evil in ignorance and foolishness and repent soon afterwards; it is they whom Allaah will forgive and Allaah is Ever All Knower, All‑Wise.
And of no effect is the repentance of those who continue to do evil deeds until death faces one of them and he says: “Now I repent;” nor of those who die while they are disbelievers. For them We have prepared a painful torment”[al-Nisaa’ 4:17-18]
The pious and sincere believer should fear Allaah and strive to obey Allaah at all times, persisting in his taqwa and always striving to do good, call others to Allaah, enjoin what is good and forbid what is evil. For the believer, his days and nights in this world are storehouses, so let him see what he can deposit in them. If he deposits good things in them, it will testify in his favour before his Lord on the Day of Resurrection; if it is the opposite, then it will be a disaster for him. We ask Allaah to save us and you from that loss.
The scholars (may Allaah have mercy on them) said:
Among the signs of acceptance (of good deeds) is that Allaah causes one hasanah (good deed) to be followed by another, for the hasanah says, “My sister, my sister!” And the sayi’ah (evil deed) also says, “My sister, my sister!” –we seek refuge with Allaah. If Allaah has accepted a person's Ramadaan, and he has benefited from this period of (spiritual) training and has remained steadfast in obeying Allaah, then he has joined the caravan of those who have remained steadfast and responded to Allaah. Allaah says (interpretation of the meaning):
“Verily, those who say: ‘Our Lord is Allaah (Alone),’ and then they stand firm, on them the angels will descend (at the time of their death) (saying): ‘Fear not, nor grieve! But receive the glad tidings of Paradise which you have been promised!
We have been your friends in the life of this world and are (so) in the Hereafter. Therein you shall have (all) that your inner selves desire, and therein you shall have (all) for which you ask”[Fussilat 41:30-31]
“And whosoever takes Allaah, His Messenger, and those who have believed, as Protectors, then the party of Allaah will be the victorious” [al-Maa’idah 5:56]
“Verily, those who say: “Our Lord is (only) Allaah,” and thereafter stand firm (on the Islamic Faith of Monotheism), on them shall be no fear, nor shall they grieve” [al-Ahqaaf 46:13]
This standing firm should continue from one Ramadaan to the next, because the Prophet (peace and blessings of Allaah be upon him) said: “From one prayer to the next, from one Ramadaan to the next, from one Hajj to the next, this expiates for whatever (sins) were committed from one to the next, so long as you avoid major sins.” And Allaah says (interpretation of the meaning):
“If you avoid the great sins which you are forbidden to do, We shall expiate from you your (small) sins, and admit you to a Noble Entrance (i.e. Paradise)” [al-Nisaa’ 4:31]
The believer should join the caravan of those who stand firm and should board the ship of salvation from the time when he reaches the earliest age of discretion until he draws his last breath. He should remain in the shade of “Laa ilaaha ill-Allaah”, enjoying the blessings of Allaah. This religion is the truth and the way in which we steadfastly adhere to it in Ramadaan is that with which Allaah honours us by the bounty of His giving, His gracious blessing and His great favour, so that we might continue to pray qiyaam and to worship Him after the month of Ramadaan. Do not forget, my brother, that Allaah has blessed you with i’tikaaf, and Allaah has blessed you with giving charity, and Allaah has blessed you with fasting, and Allaah has blessed you with du’aa’ which has been accepted. Do not forget, my brother, to take care of these good deeds and this support from Allaah, and do not let them be wiped out by bad deeds. So strive to cultivate goodness and happiness on your way, and to keep company with those who remain steadfast (in Islam), and to seek Allaah and His Messenger and the Home of the Hereafter, where it will be said to you, Receive glad tidings of Paradise as wide as the heavens and the earth, prepared for the pious, for you responded to the call of Allaah; O seeker of good, continue, for Allaah has some people who will be freed from Hell, and O seeker of evil, desist. And you responded to the words of the Prophet (peace and blessings of Allaah be upon him), “Whoever prays at night during Ramadaan out of faith and hoping for reward, his previous sins will be forgiven. And whoever prays at night during Laylat al-Qadr out of faith and hoping for reward, his previous sins will be forgiven.”
I ask Allaah Who has blessed us and you with fasting, i’tikaaf, ‘umrah and charity to bless us with guidance, piety, and acceptance of our good deeds; may He help us to persist in doing good deeds and to remain steadfast, for persistence in doing good deeds is one of the greatest means of drawing closer to Allaah. Hence when a man came to the Prophet (peace and blessings of Allaah be upon him) and said, “Advise me,” he said, “Say, ‘I believe in Allaah,’ and remain steadfast.” (Agreed upon).
According to a report narrated by Ahmad, he said, “Say, I believe in Allaah,’ then remain steadfast.” [The man] said, “O Messenger of Allaah, all the people say that.” He said, “Some people who came before you said that, but they did not remain steadfast.” So the believers must continue to be steadfast in obeying Allaah:
“Allaah will keep firm those who believe, with the word that stands firm in this world (i.e. they will keep on worshipping Allaah Alone and none else), and in the Hereafter. And Allaah will cause to go astray those who are Zaalimoon (polytheists and wrongdoers), and Allaah does what He wills”[Ibraaheem 14:27 – interpretation of the meaning]
The one who is steadfast in obeying Allaah is the one whose du’aa’ will be answered, the du’aa’ which he repeats more than twenty-five times each day, “Guide us to the Straight Way” [al-Faatihah 1:6 – interpretation of the meaning], which we say in al-Faatihah. Why is it that we say and believe strongly that if we remain steadfast Allaah will forgive us, but we are too lazy to apply that in practical terms? We should fear Allaah and apply this in deed and thought and word. We should strive in the way of “ihdinaa al-siraat al-mustaqeem (Guide us to the Straight Way)”, and we should travel the route of “iyaaka na’budu wa iyyaaka nasta’een (You (Alone) we worship, and You (Alone) we ask for help (for each and everything))” [al-Faatihah 1:5 – interpretation of the meaning], in the shade of “ihdinaa al-siraat al-mustaqeem (Guide us to the Straight Way)”, following the route that will lead us to Paradise the width of the heavens and the earth, whose key is Laa ilaaha ill-Allaah. I ask Allaah to grant us and you a good end.
After the end of Ramadaan, the people are divided into various types, two of the most prominent of which I will describe here. The first type are those whom you see in Ramadaan striving hard in worship. You never see them but they are prostrating or standing in prayer, or reading Qur’aan, or weeping, so much that they remind you of some of the worshippers among the salaf, and you even feel compassion for them because of the intensity of their efforts and striving. Yet hardly has the month ended, before they go back to negligence and committing sin, as if they were prisoners of that worship, so they turn their attention to their desires and become negligent and commit sins which they think will take away their distress and grief. But these poor people forget that sin is the cause of doom, because sins are like war wounds, one of which may turn out to be fatal. How often has sin prevented a person from saying Laa ilaaha ill-Allaah when in the throes of death.
After spending this entire month with faith, (reading) Qur’aan and other acts of worship, these people then backslide, Laa hawla wa laa quwwata illa Billaah (there is no power and no strength except with Allaah). These are the occasional worshippers who only acknowledge Allaah on certain occasions or at times of calamity and distress, then after that there is no more obedience or worship. What a bad habit that is.
“The worshipper prayed for something that he wanted, and when the matter was done, he neither prayed nor fasted.” [Arabic poetry]
I wonder what is the point of worshipping for a whole month, if that is going to be followed by a return to dishonourable ways?
The second type are those who feel distressed at the departure of Ramadaan, because they have tasted the sweetness of being safe from sin, and the bitterness of patience became insignificant to them, because they came to realize the true nature of their weakness and need for their Master (Allaah) and their need to obey Him. They fasted in a true sense and stood in prayer at night out of love, so when they bade farewell to Ramadaan, their tears flowed and their hearts were broken. Those among them who were burdened with sin hoped to be freed from sin and ransomed from Hell, and to join the caravan of those who are accepted. Ask yourself, my brother, which of the two groups do you belong to?
By Allaah, are they the same? Praise be to Allaah, but most of them do not know. The mufassireen said, commenting on the aayah (interpretation of the meaning):
“Say (O Muhammad to mankind): ‘Each one does according to Shakilatihi (i.e. his way or his religion or his intentions)…”
[al-Israa’ 17:84] – every person acts according to his way or the character that he is used to. This is condemnation for the kaafir and praise for the believer.
You should know that the dearest of deeds to Allaah are those that are continuous, even if they are little. The Messenger (peace and blessings of Allaah be upon him) said: “O people, you must do whatever you can of good deeds, for Allaah does not get tired until you get tired. The most beloved of deeds to Allaah are those which are continuous, even if they are little. The family of Muhammad (peace and blessings of Allaah be upon him), when they did something, they would persist in doing it.” Narrated by Muslim.
When the Prophet (peace and blessings of Allaah be upon him) was asked about which deeds are most beloved to Allaah, he said, “Those which are continuous, even if they are little.”
‘Aa’ishah (may Allaah be pleased with her) was asked about what the Messenger of Allaah (peace and blessings of Allaah be upon him) did and whether he used to do certain things on particular days. She said, “No, his good deeds were continuous. Who among you could do what the Messenger of Allaah (peace and blessings of Allaah be upon him) used to do?” The acts of worship prescribed in Islam are based on certain conditions which must be fulfilled, like remembrance of Allaah, Hajj and ‘Umrah and their naafil actions, enjoining what is good and forbidding what is evil, seeking knowledge, jihaad, and other good deeds. So strive to worship continuously according to your capability.
May Allaah bless our Prophet Muhammad and his family and companions, and grant them peace.
From al-Da’wah magazine, issue no. 1774, p. 12

Making up fasts on behalf of one who died after not fasting in Ramadaan due to sickness

2007-08-27T03:17:00.000-07:00

Making up fasts on behalf of one who died after not fasting in Ramadaan due to sickness
Question:I would like an explanation of the hadeeth, “Whoever dies owing fasts, his heir should fast on his behalf.” There is a father who died this year due to a lengthy sickness, and he had not finished making up the days that he owed from the previous Ramadaan. Should one of his children fast on his behalf? Or is there no need for that?.
Answer:Praise be to Allaah.
If this man was sick with an illness for which there was no hope of a cure, he did not have to fast or make up the fasts, rather he should have fed one poor person for each day. If he did that during his lifetime, all well and good, otherwise his heirs have to feed the poor on his behalf.
But if his sickness was one from which it was hoped that he might have recovered, then he did not have to fast in Ramadaan because of being sick, but he should have made them up. If he was not able to make them up because he was still sick, then he does not have to do anything, either fasting or feeding the poor, and his heirs do not have to fast or feed the poor on his behalf.
But if he was able to make the fasts up but he did not do so, then it is mustahabb for his heirs to fast on his behalf the number of days that he did not fast. If they do not do that, they should feed one poor person for each day.
Based on this, the meaning of the words of the Prophet (peace and blessings of Allaah be upon him) “Whoever dies owing fasts, his heir should fast on his behalf” is that if a person did not fast for a reason such as menses, travel or sickness from which he hoped to recover, and he was able to make them up but he did not do so, then it is mustahabb for his heirs to observe the fasts on his behalf.
It says in ‘Awn al-Ma’bood (7/26):
The scholars are unanimously agreed that if a person does not fast because of sickness or travelling then he does not have the opportunity to make them up until he dies, there is no sin on him and food does not have to be given to the poor on his behalf, except that Qataadah said that food should be given to the poor on his behalf, and that was also narrated from Tawoos. End quote.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said in Majmoo’ al-Fataawa (19/what is makrooh and mustahabb and the ruling on making up missed fasts):
If a person does not fast in Ramadaan because of sickness, then dies before he is able to make up the fasts, the matter is straightforward, praise be to Allaah, based on the texts, the reports and the opinions of the scholars.
With regard to the texts, Allaah says (interpretation of the meaning): “but if any of you is ill or on a journey, the same number (should be made up) from other days” [al-Baqarah 2:184]. Allaah enjoins fasting an equal number of other days, but if a person dies before that then he has died before the time when it becomes obligatory. This is similar to the case of someone died before Ramadaan begins, so food does not have to be given to the poor on his behalf for the next Ramadaan, even if he died shortly before it began.
Moreover, so long as this sick person is still sick, he does not have to fast, and if he dies without recovering, then he has died before fasting became obligatory for him, so food does not have to be given to the poor on his behalf, because giving food to the poor is an alternative to fasting, and if he does not have to fast then he does not have to do the alternative.
This evidence from the Qur’aan indicates that if he is not able to fast, then nothing is required of him.
With regard to the Sunnah, the Prophet (peace and blessings of Allaah be upon him) said: “Whoever dies owing fasts, his heir should fast on his behalf.” Narrated by al-Bukhaari (1952) and Muslim (1147).
The meaning of the hadeeth is clear: if a person dies owing no fasts, then fasts should not be observed on his behalf. From the above it is known that if a sick person remains sick, he does not have to fast or make up the fasts so long as his sickness lasts.
With regard to the words of the scholars:
It says in al-Mughni (p. 241, vol. 3 of the Dar al-Manaar edition):
To sum up, if a person dies owing fasts from Ramadaan, one of two scenarios must apply:
The first scenario is if he died before he was able to fast, either because there was not enough time, or because he has an excuse such as sickness, travel or being unable to fast. In this case nothing needs to be done, according to the majority of scholars. It was narrated that Tawoos and Qataadah said that food must be given to the poor on his behalf, then he mentioned the reason for that and stated that it was invalid.
Then he said (p. 341):
The second scenario is if he died after he became able to make up the fasts. In that case one poor person must be fed for each day. This is the view of the majority of scholars, and was narrated from ‘Aa’ishah and Ibn ‘Abbaas…
Then he said: Abu Thawr said: The fast must be observed on his behalf. This was the view of al-Shaafa’i, then he quoted as evidence for that the hadeeth of ‘Aa’ishah which we mentioned above.
It says in Sharh al-Muhadhdhab (p. 343, vol. 6, Maktabat al-Irshad edition):
The view of the scholars is that if a person dies owing fasts that he missed because of being sick or because he was travelling, or for some other reason, and he was not able to make them up before he died:
We have mentioned that our view is that nothing is required of him, and fasts should not be observed on his behalf, nor should food be given to the poor on his behalf, and there is no difference of opinion among us.
This was the view of Abu Haneefah, Maalik and the majority. Al-‘Abdari said: This is the view of all the scholars except Tawoos and Qataadah, who said that one poor person must be fed on his behalf for each day, then he mentioned a reason for that and stated that it was invalid. He said: al-Bayhaqi and others of our companions quoted as evidence for our view the hadeeth of Abu Hurayrah, according to which the Prophet (peace and blessings of Allaah be upon him) said: “If I tell you to do a thing, then do as much of it as you can.” Narrated by al-Bukhaari and Muslim.
It says in al-Furoo’ (p. 39 vol. 3):
If he delays making up the missed fast until he dies, if that was for a valid reason then nothing need be done, according to the three imams, because there is no evidence to that effect.
Thus it is clear that there is nothing confusing about this issue, and that fasts need not be made up on behalf of one whose excuse remained valid until he died. Similarly, food need not be given to the poor on his behalf, unless he was sick with an illness from which there was no hope of recovery, in which case food should be given on his behalf, as in the case of an elderly person who cannot fast. Food should be given on his behalf, because this was required of him when he was alive, instead of fasting. There is no doubt about what the scholars stated about this issue, and you know from what we have written that there is virtual consensus, apart from that which was narrated from Tawoos and Qataadah. End quote.
The following question is mentioned in Fataawa al-Lajnah al-Daa’imah (10/372):
My mother was ill during Ramadaan in 97 CE, and she could not fast for 8 days of the month, and she died three months after Ramadaan. Should I fast eight days on her behalf? Can I delay it until after Ramadaan of 98, or can I give charity on her behalf?
The answer was:
If your mother recovered after the Ramadaan in which she missed eight days, and before she died there was enough time during which she could have made up those days but she did not, then it is mustahabb for you or one of your relatives to fast these eight days on her behalf, because the Prophet (peace and blessings of Allaah be upon him) said: “Whoever dies owing fasts, his heir should fast on his behalf.” Agreed upon. It is permissible to delay the fasts, but it is better to hasten to do them if one is able to.
But if she remained sick and died when she was not able to make up the fasts, then they do not have to be made up, because she was not able to make them up, and because of the general meaning of the words of Allaah (interpretation of the meaning):
“Allaah burdens not a person beyond his scope”
[al-Baqarah 2:286]
and
“So keep your duty to Allaah and fear Him as much as you can”
[al-Taghaabun 64:16]
End quote.
And Allaah knows best.
Islam Q&A

It is mustahabb to complete the Qur’aan in Ramadaan

2007-08-27T03:16:00.002-07:00

It is mustahabb to complete the Qur’aan in Ramadaan
Question:Can you please tell me, is it nessecary for muslims to finish the whole Quran during the month of Ramadhan? If so, can you use a hadith to back this up?.
Answer:Praise be to Allaah.
The questioner is to be commended for his keenness to find out the ruling on this issue with evidence. Undoubtedly this is something essential, which every Muslim should strive to do, so that he will be following the Qur’aan and Sunnah.
Al-Shawkaani (may Allaah have mercy on him) said in Irshaad al-Fuhool (450-451):
Undoubtedly the common man should ask the scholar, and the one who is imperfect should ask the one who is perfect, so he should refer to people of knowledge who are known for their religious commitment and piety. The scholar to be consulted is the one who has knowledge of the Qur’aan and Sunnah and who is acquainted with all the knowledge he need to enable him to understand the Qur’aan and Sunnah, so that he will be able to give him the correct answer. The common man should ask the one who is well versed in the Book of Allaah and the Sunnah of the Messenger of Allaah (peace and blessings of Allaah be upon him), thus he will be learning the truth from its sources, and he will learn the ruling from the proper source, and he may rest assured that he has been given a sound opinion and will not fall into error that goes against Islam. End quote.
In the book of Ibn al-Salaah, Adab al-Mufti wa’l-Mustafti (p. 171) it says:
Al-Sam’aani stated that there is no reason why one should ask the mufti for evidence, so as to be on the safe side. He should tell him the evidence if it is definitive, but he does not have to do that if it is not definitive, because the commoner may not have enough knowledge to understand the ijtihaad. And Allaah knows best what is correct. End quote.
Secondly:
Yes, it is mustahabb for the Muslim to read Qur’aan a great deal during Ramadaan and to strive to complete it, but that is not obligatory, i.e., if he does not complete the Qur’aan he is not sinning, but he has missed out on a great deal of reward. The evidence for that is the report narrated by al-Bukhaari (4614) from Abu Hurayrah (may Allaah be pleased with him) who said: Jibreel used to review the Qur’aan with the Prophet (peace and blessings of Allaah be upon him) once every year, and he reviewed it with him twice in the year in which he passed away.
Ibn al-Atheer said in al-Jaami’ fi Ghareeb al-Hadeeth (4/64):
i.e., he used to study with him all that had been revealed of the Qur’aan. End quote.
It was the practice of the salaf (may Allaah be pleased with them) to strive to complete the Qur’aan in Ramadaan, following the example of the Prophet (peace and blessings of Allaah be upon him).
It was narrated that Ibraaheem al-Nakha’i said: al-Aswad used to complete the Qur’aan in Ramadaan every two nights. Al-Siyar (4/51).
Qataadah used to complete the Qur’aan in seven days, and when Ramadaan came, he would complete it every three days. When the last ten days came, he would complete it every night. Al-Siyar (5/276).
It was narrated from Mujaahid that he used to complete the Qur’aan every night in Ramadaan. Al-Tibyaan by al-Nawawi (p. 74). He said: Its isnaad is saheeh.
It was narrated that Mujaahid said: ‘Ali al-Azdi used to complete the Qur’aan every night in Ramadaan. Tahdheeb al-Kamaal (2/983).
Al-Rabee’ ibn Sulaymaan said: al-Shaafa’i used to complete the Qur’aan sixty times in Ramadaan. Al-Siyar (10/36).
Al-Qaasim ibn al-Haafiz ibn ‘Asaakir said: My father used to pray in congregation and read Qur’aan regularly. He would complete it every week, and every day in Ramadaan. Al-Siyar (20/562).
Al-Nawawi (may Allaah have mercy on him) said, commenting on how often the Qur’aan should be completed:
The best view is that that varies from one person to another. The one who is seeking to understand it and ponder its meaning should limit himself to as much as he can understand fully when he reads, and the one who is busy spreading knowledge or other religious works, or working for the public interests of the Muslims, should limit himself to what will not cause him to neglect his work.
If he is not among the categories mentioned here, then he should do as much as he can without reaching the point of boredom. End quote.
Al-Tibyaan (p. 76)
However it is mustahabb to read Qur’aan and complete it in Ramadaan, and that remains mustahabb but it is not one of the obligatory duties and the Muslim is not sinning if he does not do it.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked: Is it obligatory for the fasting person to complete the Qur’aan in Ramadaan?
He replied:
Completing the Qur’aan in Ramadaan is not obligatory for the fasting person, but he should read the Qur’aan a great deal in Ramadaan, as that is the Sunnah of the Messenger of Allaah (peace and blessings of Allaah be upon him), and he (peace and blessings of Allaah be upon him) used to review it with Jibreel every Ramadaan. End quote.
Majmoo’ Fataawa Ibn ‘Uthaymeen (20/516)
See also questions no. 66063 and 26327
And Allaah knows best.
Islam Q&A

Ruling on cursing the shaytaan during the day in Ramadaan

2007-08-27T03:16:00.001-07:00

Ruling on cursing the shaytaan during the day in Ramadaan
Question:What is the ruling on one who curses the shaytaan during the day in Ramadaan?. Answer:Praise be to Allaah.
The believer should not allow his tongue to become accustomed to cursing and swearing. The Prophet (peace and blessings of Allaah be upon him) said: “The believer is not one who slanders, curses or utters foul or obscene speech.” Narrated by al-Tirmidhi and classed as saheeh by al-Albaani in Saheeh al-Tirmidhi.
The fasting person is enjoined to adopt a good attitude more than anyone else. Hence he is more obliged to forsake cursing, even if it is deserved. Hence the Messenger (peace and blessings of Allaah be upon him) enjoined the fasting person not to respond in kind to aggression, rather if someone curses him or tries to fight him, he should say: “I am fasting, I am fasting.” Agreed upon.
This is despite the fact that responding in kind is permitted, as Allaah says (interpretation of the meaning):
“Then whoever transgresses the prohibition against you, you transgress likewise against him”
[al-Baqarah 2:194]
But the fasting person is enjoined to behave in the best manner, and to refrain from bad deeds more than anyone else.
If the believer is affected by any tricks or whispers from the Shaytaan, he will not benefit at all from cursing him. Rather what is prescribed is to seek refuge with Allaah from the accursed Shaytaan.
Allaah says (interpretation of the meaning):
“And if an evil whisper from Shaytaan (Satan) tries to turn you away (O Muhammad) (from doing good), then seek refuge in Allaah. Verily, He is the All‑Hearer, the All‑Knower”
[Fussilat 41:36]
It was narrated from Abu’l-Maleeh that a man said: I was riding behind the Prophet (peace and blessings of Allaah be upon him) when an animal stumbled. I said: “Woe to the Shaytaan.” The Prophet (peace and blessings of Allaah be upon him) said: “Do not say woe to the Shaytaan, for if you say that he grows bigger until he is like a house, and he says, ‘It is by my power.’ Rather say: ‘Bismillaah (in the name of Allaah),’ for if you say that, he grows smaller, until he is like a fly.” Narrated by Ahmad, 20068; Abu Dawood, 4982; classed as saheeh by al-Albaani in Saheeh Abi Dawood.
And Allaah knows best.
Islam Q&A

Is it better to memorize Qur'aan or to read it during Ramadaan?

2007-08-27T03:15:00.000-07:00

Is it better to memorize Qur'aan or to read it during Ramadaan?
Question:Is it better to memorize Qur'aan or to read it during Ramadaan?.
Answer:Praise be to Allaah.
Reading Qur’aan during Ramadaan is one of the best and most virtuous of good deeds, because Ramadaan is the month of the Qur’aan. Allaah says (interpretation of the meaning):
“The month of Ramadan in which was revealed the Qur’aan, a guidance for mankind and clear proofs for the guidance and the criterion (between right and wrong)”
[al-Baqarah 2:185]
Jibreel used to come to the Prophet (peace and blessings of Allaah be upon him) every night in Ramadaan, and study the Qur’aan with him. Narrated by al-Bukhaari, 5; Muslim, 4268.
Al-Bukhaari (4614) narrated from Abu Hurayrah (may Allaah be pleased with him) that Jibreel used to review the Qur’aan with the Prophet (peace and blessings of Allaah be upon him) once each year, and in the year in which he died, he reviewed it with him twice. From this it may be understood that it is mustahabb to read Qur’aan a great deal and to study it during Ramadaan.
See also question no. 50781
It may also be understood that it is mustahabb to complete the Qur’aan (during Ramadaan), because Jibreel (peace be upon him) used to review the entire Qur’aan with the Prophet (peace and blessings of Allaah be upon him).
See Fataawa al-Shaykh Ibn Baaz, 11/331
Both memorizing and reviewing are reading, because no one can memorize or review except after repeatedly reading the verse several times, and for every letter there is a reward of ten hasanahs.
Based on this, it is better to focus on memorizing and reviewing.
So the Sunnah indicates that:
1- We should review what we have learned
2- We should study together
3- We should read. This is achieved when doing the first two.
In this case a person should complete the Qur’aan, even if it is only once during the month, then he should do whatever is most appropriate in his case, either reading more and completing the Qur’aan, or focusing on reviewing, or memorizing new passages. He should do what is best for him. It may be better for him to memorize or read or review. The Qur’aan is meant to be read and pondered, and it is meant to influence and be acted upon.
The believer should examine his heart, see what is best for him, and do that.
And Allaah knows best.
Islam Q&A

Should Taraweeh prayer be offered individually or in congregation? Is completing the Qur’aan in Ramadaan bid’ah?

2007-08-27T03:14:00.000-07:00

Should Taraweeh prayer be offered individually or in congregation? Is completing the Qur’aan in Ramadaan bid’ah?
Question:I have heard from some people that it is recommended to pray taraweeh indivually as the prophet preyed it individually except 3 times, is this true? I also heard that it is a bid'ah to recite the whole Quran during taraweeh in ramadan as the prophet never did this, is this true. Answer:Praise be to Allaah.
Firstly:
It is prescribed to offer the night prayers in Ramadaan in congregation or individually, but it is better to do it in congregation than to do it individually. The Prophet (peace and blessings of Allaah be upon him) led his companions in offering these prayers in congregation on several nights.
It is proven in al-Saheehayn that the Prophet (peace and blessings of Allaah be upon him) led his companions in prayer (Taraweeh) for several nights, then on the third or fourth night he did not come out to them. When morning came he said: “Nothing prevented me from coming out to you except the fact that I feared that it would be made obligatory for you.”
Narrated by al-Bukhaari, 1129. According to the version narrated by Muslim (761): “But I feared that night prayers would be made obligatory for you and you would not be able to do them.”
Offering Taraweeh prayer in congregation is something that is established by the Sunnah of the Prophet (peace and blessings of Allaah be upon him). The Prophet (peace and blessings of Allaah be upon him) stated the reason why he did not persist in offering this prayer in congregation, which is that he feared that it might be made obligatory. This reason cased to be applicable after the Prophet (peace and blessings of Allaah be upon him) died, because when he (peace and blessings of Allaah be upon him) died, the wahy (revelation) ceased and there was no longer any worry that it might be made obligatory. Once the reason, which was the fear of it being made obligatory, disappeared with the cessation of the wahy, then the fact that it is Sunnah to offer this prayer in congregation resumed.
See al-Sharh al-Mumti’ by Shaykh Ibn ‘Uthaymeen, 4/78.
Imam Ibn ‘Abd al-Barr (may Allaah have mercy on him) said:
This indicates that praying qiyaam in Ramadaan is one of the Sunnahs of the Prophet (peace and blessings of Allaah be upon him) and is recommended and encouraged. It was not introduced by ‘Umar ibn al-Khattaab, rather he revived something that the Messenger of Allaah (peace and blessings of Allaah be upon him) loved and approved of. Nothing stopped him from doing it regularly except the fear that it might be made obligatory upon his ummah. He (peace and blessings of Allaah be upon him) was kind and compassionate towards his ummah. ‘Umar knew from the Messenger of Allaah (peace and blessings of Allaah be upon him) that the obligatory duties would not be increased or decreased after his death (peace and blessings of Allaah be upon him), so he revived this practice and enjoined it upon the people. That happened in 14 AH, and ‘Umar has the honour of being the one who revived this Sunnah.
Al-Tamheed, 8/108, 109
After the death of the Prophet (peace and blessings of Allaah be upon him), the Sahaabah (may Allaah be pleased with them) prayed Taraweeh in small groups and individually, until ‘Umar (may Allaah be pleased with him) united them behind a single imam.
It was narrated that ‘Abd al-Rahmaan ibn ‘Abd al-Qaari’ said: I went out with ‘Umar ibn al-Khattaab (may Allaah be pleased with him) one night in Ramadaan to the mosque, and the people were scattered, with one man praying by himself and another with a group of men following his prayer. ‘Umar said: “I think that if I gather them behind one reader, it will be better.” Then he decided to unite them behind Ubayy ibn Ka’b. Then I went out with him on another night, and the people were praying behind their reader. ‘Umar said: “What a good innovation this is. But the prayer that they forget about and sleep is better than the one they are offering.” Narrated by al-Bukhaari, 1906.
Shaykh al-Islam Ibn Taymiyah said, when refuting the view of those who quoted ‘Umar’s words “What a good innovation this is” as meaning that innovation (bid’ah) is permissible:
With regard to qiyaam in Ramadaan, the Messenger of Allaah (peace and blessings of Allaah be upon him) introduced this to his ummah, and he led them in prayer for a number of nights, because at his time they used to pray in congregation and individually. But he did not persist in leading them in one congregation, lest that be made obligatory for them. When the Prophet (peace and blessings of Allaah be upon him) died, sharee’ah was established (and would not change after that). When ‘Umar (may Allaah be pleased with him) became caliph, he united them behind one imam, Ubayy ibn Ka’b, who united the people in one congregation on the orders of ‘Umar ibn al-Khattaab (may Allaah be pleased with him). ‘Umar (may Allaah be pleased with him) was one of the Rightly-Guided Caliphs, of whom the Prophet (peace and blessings of Allaah be upon him) said: “I urge you to adhere to my Sunnah and the way of the Rightly-Guided Caliphs after me; cling tightly to it.” So what he did was Sunnah but he said, “What a good innovation this is,” because it was an innovation in the linguistic sense, as they were doing something that they had not done during the life of the Messenger of Allaah (peace and blessings of Allaah be upon him), i.e., gathering to do this, but it is Sunnah in the shar’i sense.”
Majmoo’ al-Fataawa, 22/234, 235
For more information, please see question no. 21740 and 45781
Secondly:
Completing the Qur’aan in Ramadaan, whether during prayer or outside prayer, is something that is praiseworthy. Jibreel (peace be upon him) used to review the Qur’aan with the Prophet (peace and blessings of Allaah be upon him) every Ramadaan, and in the Prophet’s last year he reviewed it with him twice.
We have discussed this in the answer to question no. 66504.
And Allaah knows best.
Islam Q&A

How can she make use of her time when she is cooking in Ramadaan?

2007-08-27T03:13:00.002-07:00

How can she make use of her time when she is cooking in Ramadaan?
Question:I would like to know what actions are recommended during this blessed month in order to increase one’s reward, such as dhikrs, acts of worship, and mustahabb actions. I know about Taraweeh prayer, reciting Qur’aan a great deal, seeking forgiveness a great deal and praying at night. But I want to know some words I can repeat during my daily duties such as when I am cooking or doing housework, because I do not want to miss out on the reward. Answer:Praise be to Allaah.
May Allaah reward you with good for this concern and eagerness to do good and righteous deeds during this blessed month.
To the good deeds that you have mentioned may be added charity, feeding the poor, going for ‘Umrah and observing i’tikaaf for those who are able to do so.
As for the words that you can repeat whilst you are working, these include tasbeeh (saying Subhaan Allaah (Glory be to Allaah)), tahleel (saying Laa ilaaha ill-Allaah (There is no god but Allaah)), takbeer (saying Allaahu akbar (Allaah is most Great)), praying for forgiveness, making du’aa’ and responding to the muezzin. Keep your tongue moist with the remembrance of Allaah and seek a great reward with a few words which you can utter. For every tasbeehah you will have (the reward of) one charity, for every tahmeedah (saying Alhamdulillah (Praise be to Allaah)) you will have (the reward of) one charity, for every takbeerah you will have (the reward of) one charity, and for every tahleelah you will have (the reward of) one charity.
The Prophet (peace and blessings of Allaah be upon him) said: “Every person’s every joint must perform a charity every day the sun comes up, every tasbeehah is a charity, every tahmeedah is a charity, every tahleelah is a charity, every takbeerah is a charity, enjoining what is good is a charity, forbidding what is evil is a charity, and if you do two rak’ahs at duha time (the forenoon), that may be sufficient.” Narrated by Muslim, 720.
And he (peace and blessings of Allaah be upon him) said: “Two words which are light on the tongue and heavy in the Balance, and beloved to the Most Merciful: Subhaana Allaah wa bihamdih, subhaan Allaah il-‘Azeem (Glory and praise be to Allaah, glory be to Allaah the Almighty).” Narrated by al-Bukhaari, 6682; Muslim, 2694.
And he (peace and blessings of Allaah be upon him) said: “Whoever says ‘Subhaan Allaah il-‘Azeem wa bi hamdih (Glory and praise be to Allaah the Almighty),’ a palm tree will be planted for him in Paradise.” Narrated by al-Tirmidhi, 3465; classed as saheeh by al-Albaani in Saheeh al-Tirmidhi.
And he (peace and blessings of Allaah be upon him) said: “Whoever says ‘Astaghfir Allaah ul-‘azeem alladhi laa ilaaha illa huwa al-hayy ul-qayyoom wa atoobu ilayh (I seek the forgiveness of Allaah the Almighty, beside Whom there is no other god, and I repent to Him),’ will be forgiven even if he fled from the battlefield.” Narrated by Abu Dawood, 1517; al-Tirmidhi, 3277’ classed as saheeh by al-Albaani in Saheeh Abi Dawood.
And he (peace and blessings of Allaah be upon him) said: “There is no Muslim on earth who prays to Allaah for something but Allaah will grant him it, or divert an equivalent evil from him, so long as he does not pray for sin or the severing of family ties.” A man among the people said: “Then we will pray a great deal.” He said: “Allaah is most generous.” Narrated by al-Tirmidhi, 3573; classed as saheeh by al-Albaani in Saheeh al-Tirmidhi.
And he (peace and blessings of Allaah be upon him) said: “When you hear the muezzin, say what he says, then send blessings upon me, for whoever send one blessing upon me, Allaah will send ten blessings upon him. Then ask Allaah to grant me al-waseelah, which is a position in Paradise which will be attained by only one of the slaves of Allaah, and I hope that I will be the one. Whoever asks for al-waseelah for me, intercession will be granted for him.” Narrated by Muslim, 384.
And he (peace and blessings of Allaah be upon him) said: “Whoever says when he hears the call to prayer, ‘Allaahumma rabba hadhhi’l-da’wat il-taammah wa’l-salaat il-qaa’imah, aati Muhammadan al-waseelah wa’l-fadeelah wab’athhu maqaaman mahmoodan alladhi wa’adtahu (O Allaah, Lord of this perfect call and the prayer which is about to begin, grant Muhammad al-waseelah (a station in Paradise) and al-fadeelah (a rank above the rest of creation), and raise him to the praised position that You have promised),’ my intercession will be granted for him on the Day of Resurrection.” Narrated by al-Bukhaari, 614.
See also the answer to question no. 4156
May Allaah increase us and you in beneficial knowledge and righteous deeds.
And Allaah knows best.
Islam Q&A

Can a woman whose fast is broken because of menstruation in Ramadaan eat?

2007-08-27T03:13:00.001-07:00

Can a woman whose fast is broken because of menstruation in Ramadaan eat?
Question:When a woman has her monthly period it is well known that she cannot fast. Is it permissible for her to eat during the day in Ramadaan? Are there any guidelines?.
Answer:Praise be to Allaah.
When women who are menstruating or bleeding following childbirth become pure during the day in Ramadaan (i.e., the bleeding stops), and when a traveller arrives at his destination, and when a sick person who stopped fasting recovers, they do not gain anything by refraining from eating during the day. They broke their fast for a reason, and making them refrain from eating is a matter which requires a shar’i text as proof.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked:
If a woman who is menstruating or bleeding following childbirth becomes pure during the day in Ramadaan (i.e., the bleeding stops), does she have to refrain from eating and drinking?
He replied:
If a woman who is menstruating or bleeding following childbirth becomes pure during the day in Ramadaan, she does not have to refrain from eating and drinking, and she may eat and drink, because refraining from doing so will not benefit her in any way, as she has to make up that day anyway. This is the view of Maalik and al-Shaafa’i, and is one of the two views narrated from Imam Ahmad. It was narrated that Ibn Mas’ood (may Allaah be pleased with him) said: “Whoever eats at the beginning of the day, let him eat at the end,” i.e., if it was permissible for him not to fast at the beginning of the day, it is permissible for him not to fast at the end of it. End quote.
Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen, 19/question no. 59
As for the guidelines on that:
Some of the scholars said that those who are permitted not to fast in Ramadaan, such as the sick, travellers and menstruating women, should not show that they are not fasting, lest they be accused of lacking in religious commitment by those who do not know that they are excused.
Others are of the view that if the reason for the excuse is obvious, there is nothing wrong with them showing that they are not fasting, but if the reason is invisible, then they should break their fast in secret. The second view is more correct.
Al-Mardaawi said in al-Insaaf (7/348):
Al-Qaadi said: The one who eats openly in Ramadaan is to be denounced, even if there is an excuse. It says in al-Furoo’: It seems that it is not allowed in any case. It was said to Ibn ‘Aqeel: Should travellers, the sick and menstruating women be prevented from breaking their fast openly lest they be accused? He said: If the reason is invisible, they should not be allowed to break the fast openly, such as one who is sick with no outward signs of sickness and a traveller on whom there is no sign of travelling.” End quote.
And Allaah knows best.
Islam Q&A

He is asking about dying in the month of Ramadaan

2007-08-27T03:12:00.000-07:00

He is asking about dying in the month of Ramadaan
Question:Is it true that all those who die in Ramadan, go to Janat without being questioned for their deeds?.
Answer:Praise be to Allaah.
Allaah has blessed some of the elite among His slaves with the promise that they will enter Paradise without being brought to account and without being punished. It was narrated that ‘Abd-Allaah ibn ‘Abbaas (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: The nations were shown to me and I saw a Prophet with a small band of followers, and a Prophet with one or two men with him, and a Prophet who had no one with him. Then I was shown a huge multitude and I thought they were my ummah, but it was said to me: This is Moosa (peace be upon him) and his people. But look at the horizon. So I looked and saw a huge multitude, and it was said to me: Look at the other horizon, and there was (another) huge multitude. And it was said to me: This is your ummah and with them are seventy thousand who will enter Paradise without being brought to account or punished.” Then he got up and went into his house, and the people disputed about those who enter Paradise without being brought to account or being punished. Some of them said: Perhaps they are the ones who accompanied the Messenger of Allaah (peace and blessings of Allaah be upon him). Some of them said: Perhaps they are the ones who were born in Islam and did not associate anything with Allaah. And they mentioned other things. The Messenger of Allaah (peace and blessings of Allaah be upon him) came out to them and said: “What are you disputing about?” They told him, and he said: “They are the ones who did not seek ruqyah or believe in bird omens, and they put their trust in their Lord.” ‘Ukaashah ibn Mihsan stood up and said: Pray to Allaah to make me one of them. He said: “You will be one of them.” Another man stood up and said: Pray to Allaah to make me one of them. He said: “ ‘Ukaashah has beaten you to it.”
Al-Bukhaari, 5705; Muslim, 220
He did not say that among these seventy thousand would be those who died during the month of Ramadaan. Rather those who are mentioned are the elite of the believers who achieved true belief in the oneness of the Lord of the Worlds (Tawheed). It says in Fath al-Majeed: The phrase “and put their trust in their Lord” points to the basic principles from which these actions and attributes stemmed, which is putting one's trust in Allaah (tawakkul) and sincerely turning to Him and depending on Him. This is the ultimate Tawheed which raises a person to a high status of love, hope, fear and being content with Allaah as one's Lord and God, and being content with His decree. (p. 74)
Concerning the virtue of one who dies whilst fasting, it was narrated that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever says Laa ilaaha ill-Allaah (there is no god but Allaah), seeking the Face of Allaah and that was his final action, will enter Paradise. Whoever fasts one day seeking the Face of Allaah and that was his final action, will enter Paradise. Whoever gives charity seeking the Face of Allaah and that was his final action will enter Paradise.” Narrated by Imam Ahmad, 22813, from the hadeeth of Hudhayfah (may Allaah be pleased with him). Al-Albaani said in Ahkaam al-Janaa’iz: its isnaad is saheeh.
It should be noted that the previous hadeeth points to the high status of those seventy thousand (may Allaah make us among them) with regard to doing righteous deeds, which is what brought them to that status before Allaah. Shaykh Muhammad ibn ‘Abd al-Wahhaab (may Allaah have mercy on him) said, after quoting this hadeeth in Kitaab al-Tawheed: “This is indicative of the depth of the knowledge of the salaf, because they knew that they could not attain that status except by doing righteous deeds.” It should be obvious to the questioner that if there were anything special about dying in Ramadaan, this would apply only to the believers and not all those who die in Ramadaan.
Similarly, with regard to the hadeeth quoted above concerning the virtue of one who dies whilst fasting, which says that he will enter Paradise, this promise is for one who does righteous deeds and that was his final deed, not simply for dying in Ramadaan. Moreover, it does not mention that specific virtue of entering Paradise without being brought to account. And Allaah is the Source of strength.
Islam Q&A

It is not valid to combine making up missed Ramadaan fasts with fasting six days of Shawwaal with one intention

2007-08-27T03:11:00.000-07:00

It is not valid to combine making up missed Ramadaan fasts with fasting six days of Shawwaal with one intention
Question:Is it permissible for me to fast the six days of Shawwaal with the same intention as making up the days I did not fast in Ramadaan because of menstruation?.
Answer:Praise be to Allaah.
That is not valid, because fasting the six days of Shawwaal can only be done after fasting Ramadaan in full.
Shaykh Ibn ‘Uthaymeen said in Fataawa al-Siyaam (438):
Whoever fasts the day of ‘Arafah, or the day of ‘Ashoora’, but still owes days from Ramadaan, his fast is valid, but if he intends to fast this day to make up for a missed Ramadaan fast, he will have two rewards: the reward for the day of ‘Arafah or ‘Ashoora’ along with the reward for making up the missed fast. This has to do with voluntary fasts in general that are not connected to Ramadaan. With regard to fasting the six days of Shawwaal, they are connected to Ramadaan and can only done after making up missed Ramadaan fasts. If he fasts them before making up missed Ramadaan fasts he will not attain that reward, because the Prophet (peace and blessings of Allaah be upon him) said: “Whoever fasts Ramadaan then follows it with six days of Shawwaal, it will be as if he fasted for a lifetime.” It is well known that whoever still owes days from Ramadaan is not regarded as having fasted Ramadaan until he makes up the days he missed.
Islam Q&A

Ruling on praying tahajjud on Laylat al-Qadr only

2007-08-21T17:14:00.000-07:00

Ruling on praying tahajjud on Laylat al-Qadr only

Question:What is the ruling on praying tahajjud on Laylat al-Qadr and not on other nights?.

Answer:Praise be to Allaah.
Firstly:
There are reports which speak of the great virtue of doing acts of worship on Laylat al-Qadr. Our Lord, may He be blessed and exalted, has told us that it is better than a thousand nights, and the Prophet (peace and blessings of Allaah be upon him) said that whoever spends this night in prayer out of faith and in the hope of reward will be forgiven his previous sins.
Allaah says (interpretation of the meaning):
“Verily, We have sent it (this Qur’aan) down in the Night of Al‑Qadr (Decree).
2. And what will make you know what the Night of Al‑Qadr (Decree) is?
3. The Night of Al‑Qadr (Decree) is better than a thousand months (i.e. worshipping Allaah in that night is better than worshipping Him a thousand months, i.e. 83 years and 4 months).
4. Therein descend the angels and the Rooh [Jibreel (Gabriel)] by Allaah’s Permission with all Decrees,
5. (All that night), there is peace (and goodness from Allaah to His believing slaves) until the appearance of dawn”
[al-Qadr 97:1-5]
And it was narrated from Abu Hurayrah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever spends this night in prayer out of faith and in the hope of reward will be forgiven his previous sins.” Narrated by al-Bukhaari, 1901; Muslim, 760.
Out of faith means believing in its virtue and in the reward for that.
In the hope of reward means by seeking the pleasure of Allaah.
Secondly:
The scholars differed as to the definition of Laylat al-Qadr, and there are many opinions, more than forty as it says in Fath al-Baari. The most likely to be correct is the view that it is one of the odd-numbered nights among the last ten nights of Ramadaan.
It was narrated from ‘Aa’ishah (may Allaah be pleased with her) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Seek Laylat al-Qadr among the odd numbered nights of the last ten nights of Ramadaan.” Narrated by al-Bukhaari, 2017; Muslim, 1169.
Al-Bukhaari included this hadeeth in a chapter entitled: “Seeking Laylat al-Qadr among the odd numbered nights of the last ten nights (of Ramadaan).”
The reason why it is hidden is to encourage the Muslim to strive hard in worship and du’aa’ and dhikr during all the last ten nights of Ramadaan. This is the same reason why the time when du’aa’ is answered on Friday has not been defined, and why the ninety-names of Allaah have not been defined, concerning which the Prophet (peace and blessings of Allaah be upon him) said: “Whoever learns them by heart will enter Paradise.” Narrated by al-Bukhaari, 2736; Muslim, 2677.
Al-Haafiz Ibn Hajar (may Allaah have mercy on him) said:
The words of Imam al-Bukhaari (may Allaah have mercy on him) – “Seeking Laylat al-Qadr among the odd numbered nights of the last ten nights (of Ramadaan)” – indicate that it is most likely that Laylat al-Qadar cannot be in any month other than Ramadaan, and is in the last ten nights thereof, and is one of the odd-numbered nights, but not on any particular night. This is what is indicated by a number of the reports that have been narrated concerning it.
Fath al-Baari, 4/260.
And he said:
The scholars said: The reason why Laylat al-Qadar has been concealed is so that people will strive to seek it, because if its timing was known, they would limit their efforts to that night only, as we have explained previously about the time on Friday (when du’aa’s are answered).
Fath al-Baari, 4/266.
Thirdly:
Based on this, it is not possible for anyone to be certain that a particular night is Laylat al-Qadr, especially since we know that the Prophet (peace and blessings of Allaah be upon him) wanted to tell his ummah when it was, then he told them that Allaah had taken away that knowledge.
It was narrated from ‘Ubaadah ibn al-Saamit (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) came out with the news of Laylat al-Qadr, but two men among the Muslims started arguing. He said: “I came out to tell you about Laylat al-Qadr, but So and so and So and so started arguing, so (that knowledge) was taken away. Perhaps that will be better for you. So seek it on the (twenty-) seventh and the (twenty-) ninth and the (twenty-) fifth.” Narrated by al-Bukhaari, 49.
The scholars of the Standing Committee said:
With regard to singling out one night of Ramadaan as Laylat al-Qadr, this requires evidence to show that it is this night and not any other. But the odd numbered nights of the last ten nights of Ramadaan are more likely than others (to be Laylat al-Qadr) and the twenty-seventh night is the most likely night to be Laylat al-Qadr, because of the ahaadeeth to that effect.
Fataawa al-Lajnah al-Daa’imah li’l-Buhooth al-‘Ilmiyyah wa’l-Ifta’, 10/413
Hence the Muslim should not assume that any particular night is Laylat al-Qadr, because that would mean that he is being certain about something concerning which we cannot be certain, and because it means that he is missing out on something that is good for him. It may be the night of the twenty-first, or the twenty-third, or the twenty-ninth. If he spends the night of the twenty-seventh only in prayer, then he will have missed out on a lot of goodness, and he may have missed that blessed night.
The Muslim should strive his hardest to do acts of obedience and worship throughout Ramadaan, and more so in the last ten days. This is the teaching of the Prophet (peace and blessings of Allaah be upon him).
It was narrated that ‘Aa’ishah (may Allaah be pleased with her) said: When the last ten days of Ramadaan began, the Prophet (peace and blessings of Allaah be upon him) would tighten his waist-wrapper, spend his nights in prayer, and wake his family.
Narrated by Muslim, 2024; Muslim, 1174.
And Allaah knows best.

Islam Q&A

The basic goal of i’tikaaf – why have the Muslims forsaken this Sunnah?

2007-08-21T17:13:00.000-07:00

The basic goal of i’tikaaf – why have the Muslims forsaken this Sunnah?
Question:Why have the Muslims forsaken i’tikaaf, even though it is the Sunnah of the Prophet (peace and blessings of Allaah be upon him)? What is the purpose of i’tikaaf?.
Answer:Praise be to Allaah.
Firstly:
I’tikaaf is one of the confirmed Sunnahs which the Prophet (peace and blessings of Allaah be upon him) did regularly.
See the evidence for its being prescribed in the answer to question no. 48999.
This Sunnah has disappeared from the lives of the Muslims apart from those on whom Allaah has mercy. It is like many Sunnahs which the Muslims have virtually forsaken.
There are several reasons for this, including the following:
1- Weakness of faith in many hearts
2- Increased focus on worldly pleasures and desires, which leads to an inability to keep away from them even for a short time.
3- Lack on interest in Paradise on the part of many, and their inclination towards leisure and relaxation, so that they do not want to put up with the hardship of i’tikaaf even for the sake of earning Allaah’s pleasure.
Whoever understands the significance of Paradise and the greatness of its delights will sacrifice his life and that which is most precious to him in order to attain it. The Prophet (peace and blessings of Allaah be upon him) said: “The reward of Allaah is precious, the reward of Allaah is Paradise.” Narrated by al-Tirmidhi and classed as saheeh by al-Albaani, 2450.
4- Many people pay lip-service to the love of the Prophet (peace and blessings of Allaah be upon him), without acting upon it and implementing various aspects of the Sunnah, including i’tikaaf. Allaah says (interpretation of the meaning):
“Indeed in the Messenger of Allaah (Muhammad) you have a good example to follow for him who hopes for (the Meeting with) Allaah and the Last Day, and remembers Allaah much”
[al-Ahzaab 33:21]
Ibn Katheer said (3/756):
This verse represents a major principle: that we should follow the example of the Messenger of Allaah (peace and blessings of Allaah be upon him) in word and deed in all situations.
Some of the salaf (early generations of Islam) found it odd that people did not observe i’tikaaf even the Prophet (peace and blessings of Allaah be upon him) persisted in doing so. Ibn Shihaab al-Zuhri said: It is strange that the Muslims have given up i’tikaaf when the Prophet (peace and blessings of Allaah be upon him) did not give it up from the time he entered Madeenah until Allaah took him (in death).
Secondly:
The i’tikaaf which the Prophet (peace and blessings of Allaah be upon him) always observed at the end of his life is i’tikaaf during the last ten days of Ramadaan. These few days may indeed be regarded as an intensive course of spiritual education which brings immediate positive results in a person’s life during the days and nights of Ramadaan and in the coming days, until the next Ramadaan comes.
How great is the Muslims’ need to revive this Sunnah and establish it in the proper manner, as the Messenger of Allaah (peace and blessings of Allaah be upon him) and his companions used to observe it.
How great will be the success of those who adhere to the Sunnah after the ummah has neglected it and become corrupt.
Thirdly:
The basic goal of the Prophet’s i’tikaaf was to seek Laylat al-Qadr.
Muslim (1167) narrated that Abu Sa’eed al-Khudri (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) observed i’tikaaf during the first ten days of Ramadaan, then he observed i’tikaaf during the middle ten days in a small tent at the door of which was a reed mat. He took the mat in his hand and lifted it. Then he put his head out and spoke to the people, and they came close to him. He said: “I observed i’tikaaf during the first ten days seeking this night, then I observed i’tikaaf during the middle ten days. Then someone came and said to me that it is in the last ten days, so whoever among you wishes to observe i’tikaaf let him do so.” So the people observed i’tikaaf with him.
This hadeeth teaches us a number of things:
1- That the basic goal of the i’tikaaf of the Prophet (peace and blessings of Allaah be upon him) was to seek Laylat al-Qadr and to prepare to spend that night in worship. That is because of the great virtue of that night of which Allaah says (interpretation of the meaning): “The Night of Al‑Qadr (Decree) is better than a thousand months (i.e. worshipping Allaah in that night is better than worshipping Him a thousand months, i.e. 83 years and 4 months)” [al-Qadr 97:3].
2- The Prophet (peace and blessings of Allaah be upon him) strove to seek that night before he was told when it is. So he started with the first ten days, then he observed it during the middle ten, then he continued to observe i'tikaaf during the last ten days, when he was told that it is in the last ten days. This is the utmost effort to seek Laylat al-Qadr.
3- The Sahaabah (may Allaah be pleased with them) followed the Messenger of Allaah (peace and blessings of Allaah be upon him), because they started i’tikaaf and continued with him until the end of the month, because they were so keen to follow his example.
4- The Messenger of Allaah (peace and blessings of Allaah be upon him) was compassionate towards his companions and showed mercy to them, because he knew that i’tikaaf was difficult for them. So he gave them the choice between staying with him or of leaving, and said: “…so whoever among you wishes to observe i’tikaaf let him do so.”
There are other aims of i’tikaaf as well, including the following:
1- Being alone with Allaah and cutting oneself off from people if possible, so that one may focus completely on Allaah.
2- Renewing oneself spiritual by focusing totally on Allaah.
3- Cutting oneself off completely in order to worship Allaah with prayer, du’aa’, dhikr and reading Qur’aan.
4- Protecting one’s fast from everything that may affect it of whims and desires.
5- Reducing permissible worldly pleasures and refraining from many of them even though one is able to enjoy them.
See al-I’tikaaf Nazrah Tarbawiyyah by
Dr. ‘Abd al-Lateef Balto.
Islam Q&A

Staying up on Laylat al-Qadr and the ruling on celebrating it

2007-08-21T17:12:00.002-07:00

Staying up on Laylat al-Qadr and the ruling on celebrating it
Question:How should we spend the night of Laylat al-Qadr? Is it by praying, reading Qur’aan and the Seerah (Prophet’s biography), listening to sermons and lessons and celebrating that in the mosque?.
Answer:Praise be to Allaah.
Firstly:
The Messenger of Allaah (peace and blessings of Allaah be upon him) used to strive hard in worship during the last ten nights of Ramadaan as he did not do at other times, praying and reading Qur’aan. Al-Bukhaari and Muslim narrated from ‘Aa’ishah (may Allaah be pleased with her) that when the last ten days of Ramadaan began, the Prophet (peace and blessings of Allaah be upon him) would stay up at night, wake his family and tie his lower garment tight. According to Ahmad and Muslim: he would strive hard in worship during the last ten nights of Ramadaan as he did not do at other times.
Secondly:
The Prophet (peace and blessings of Allaah be upon him) urged us to spend the night of Laylat al-Qadr in prayer out of faith and in the hope of reward. It was narrated from Abu Hurayrah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever spends the night of Laylat al-Qadr in prayer out of faith and in the hope of reward, will be forgiven his previous sins.”
This was narrated by the group apart from Ibn Maajah. This hadeeth indicates that it is prescribed to stay up and spend this night in prayer.
Thirdly:
One of the best du’aa’s that can be recited on Laylat al-Qadr is that which the Prophet (peace and blessings of Allaah be upon him) taught ‘Aa’ishah (may Allaah be pleased with her). It was narrated by al-Tirmidhi, who classed it as saheeh, that ‘Aa’ishah said: I said: “O Messenger of Allaah, If I know which night is Laylat al-Qadr, what should I say?” He said: “Say: Allaahumma innaka ‘afuwwun tuhibb al-‘afwa fa’fu ‘anni (O Allaah, You are All-Forgiving and You love forgiveness so forgive me).”
Fourthly:
With regard to singling out one night of Ramadaan and regarding that as Laylat al-Qadr, this requires evidence. But the odd-numbered nights during the last ten nights are more likely than others, and the night of the twenty-seventh is more likely to be Laylat al-Qadr, because of the ahaadeeth which indicate that.
Fifthly:
With regard to bid’ah (innovation), it is not permissible either in Ramadaan or at other times. It was proven that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever innovates anything in this matter of ours [Islam] that is not part of it will have it rejected.” And he said: “Whoever does any action that is not part of this matter of ours will have it rejected.”
With regard to the celebrations that are held on some nights of Ramadaan, we know of no basis for that. The best guidance is the guidance of Muhammad and the worst of matters are those which are innovated.
And Allaah is the Source of strength. May Allaah send blessings and peace upon our Prophet Muhammad and his family and companions.
Fataawa al-Lajnah al-Daa’imah, 10/413.

How should we observe Laylat al-Qadr and when is it?

2007-08-21T17:12:00.001-07:00

How should we observe Laylat al-Qadr and when is it?
Question:How should we observe Laylat al-Qadr? Is it by praying, or by reading Qur’aan and the Prophet’s Seerah, listening to lectures and lessons and by celebrating it in the mosque?. Answer:Praise be to Allaah.
Firstly:
The Messenger of Allaah (peace and blessings of Allaah be upon him) used to strive hard in worship during the last ten days of Ramadaan as he never did at any other time, praying, reading Qur’aan and making du’aa’. Al-Bukhaari and Muslim narrated from ‘Aa’ishah (may Allaah be pleased with her) that when the last ten days of Ramadaan came, the Prophet (peace and blessings of Allaah be upon him) would stay up at night and would wake his family up, and would abstain from marital relations. Ahmad and Muslim narrated that he used to used to strive hard in worship during the last ten days of Ramadaan as he never did at any other time.
Secondly:
The Prophet (peace and blessings of Allaah be upon him) enjoined staying up and praying on Laylat al-Qadr out of faith and in the hope of reward. It was narrated from Abu Hurayrah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever stays up and prays on Laylat al-Qadr out of faith and in the hope of reward, his previous sins will be forgiven.” Agreed upon. This hadeeth indicates that it is prescribed to observe Laylat al-Qadr by spending the night in prayer.
Thirdly:
One of the best du’aa’s that may be recited on Laylat al-Qadr is that which the Prophet (peace and blessings of Allaah be upon him) taught to ‘Aa’ishah (may Allaah be pleased with her). Al-Tirmidhi narrated, and classed the report as saheeh, that ‘Aa’ishah said: “I said, ‘O Messenger of Allaah, if I know which night is Laylat al-Qadr, what should I say on that night?’ He said, ‘Say: Allaahumma innaka ‘afuwwun tuhibb al-‘afwa fa’affu ‘anni (O Allaah, You are forgiving and You love forgiveness, so forgive me).”
Fourthly:
With regard to specifying which night of Ramadaan is Laylat al-Qadr, this needs specific evidence, but the odd-numbered nights during the last ten nights are more likely than others, and the night of the twenty-seventh is the most likely to be Laylat al-Qadr, because that is mentioned in the ahaadeeth.
Fifthly:
With regard to innovations, they are not permissible during Ramadaan or at other times. It was proven that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever innovates anything in this matter of ours that is not part of it will have it rejected.” According to another report, “Whoever does any action that is not part of this matter of ours will have it rejected.”
We know of no basis for the celebrations that are held during some nights of Ramadaan. The best of guidance is the guidance of Muhammad (peace and blessings of Allaah be upon him) and the worst of matters are those which are innovated (bid’ah).
And Allaah is the Source of strength. May Allaah send blessings and peace upon our Prophet Muhammad and his family and companions.
Standing Committee for Academic Research and Issuing Fatwas , 10/413

What can a woman who is menstruating do on Laylat al-Qadr?

2007-08-21T17:11:00.002-07:00

What can a woman who is menstruating do on Laylat al-Qadr?
Question:I was wondering what a woman can do on laylat al-qadr if she is menstruating at that time. can she earn extra rewards for engaging herself in worship? if so, what is permissible for her to do so that night?.
Answer:Praise be to Allaah.
A woman who is menstruating may do all acts of worship apart from praying, fasting, circumambulating the Ka’bah and doing i’tikaaf in the mosque.
It was narrated that the Prophet (peace and blessings of Allaah be upon him) used to stay up at night during the last ten nights of Ramadaan. Al-Bukhaari (2401) and Muslim (1174) narrated that ‘Aa’ishah (may Allaah be pleased with her) said: “When the last ten nights of Ramadaan came, the Prophet (peace and blessings of Allaah be upon him) would refrain from marital relations, stay up at night and wake his family up.”
Staying up at night is not only for prayer, rather it includes all kinds of acts of worship. This is how the scholars interpreted it.
Al-Haafiz said: “Staying up at night” means staying up to do acts of worship.
Al-Nawawi said: spending the night staying up to pray etc.
He said in ‘Awn al-Ma’bood: i.e., in prayer, dhikr and reciting the Qur’aan.
Praying qiyaam is the best act of worship that a person can do on Laylat al-Qadr. Hence the Prophet (peace and blessings of Allaah be upon him) said: “Whoever spends the night of Laylat al-Qadr in prayer out of faith and in hope of reward, his previous sins will be forgiven.” (Narrated by al-Bukhaari, 1901; Muslim, 760).
Because the woman who is menstruating is not allowed to pray, she can spend the night in doing other acts of worship apart from prayer, such as:
1- Reading or reciting Qur’aan. See question no. 2564.
2- Dhikr – such as saying Subhaan-Allaah, La ilaaha illa-Allaah, al-Hamdu Lillaah, etc. She can repeat the words “Subhaan-Allaah wa’l-hamdu Lillaah, wa laa ilaaha ill-Allaah, wa Allaahu akbar (Glory be to Allaah, praise be to Allaah, there is no god but Allaah and Allaah is Most Great)” and “Subhaan Allaah wa bi hamdihi, subhaan Allaah il-‘Azeem (Glory and praise be to Allaah, glory be to Allaah the Almighty)” etc.
3- Istighfaar (praying for forgiveness), by repeating the phrase “Astaghfir-Allaah (I ask Allaah for forgiveness).”
4- Du’aa’ (supplication) – she can pray to Allaah and ask Him for what is good in this world and in the Hereafter, for du’aa’ is one of the best acts of worship. The Prophet (peace and blessings of Allaah be upon him) said, “Du’aa’ is ‘ibaadah (worship).” (Narrated by al-Tirmidhi, 2895; classed as saheeh by al-Albaani in Saheeh al-Tirmidhi, 2370).
The woman who is menstruating can do these acts of worship and others on Laylat al-Qadr.
We ask Allaah to help us to do that which He loves and which pleases Him. May Allaah accept our righteous deeds.
Islam Q&A

What can a woman who is menstruating do on Laylat al-Qadr?

2007-08-21T17:11:00.001-07:00

Seeing Laylat al-Qadr

2007-08-21T17:10:00.000-07:00

Seeing Laylat al-Qadr
Question:Can Laylat al-Qadr be seen, i.e. can it be seen with the human eye? Some people say that if a person can see Laylat al-Qadr he sees a light in the sky and so on. How did the Messenger of Allaah (peace and blessings of Allaah be upon him) and the Sahaabah (may Allaah be pleased with them all) see it? How can a person know that he has seen Laylat al-Qadr? Will a person still gain its reward even if he could not see that night? Please explain that to us, and mention the evidence for it.
Answer:Praise be to Allaah.
Laylat al-Qadr may be seen with the eye, for the one whom Allaah helps to see it. That is by seeing its signs. The Sahaabah (may Allaah be pleased with them) used to recognize it by its signs. But not seeing them does not means that one will not gain its reward, if one spends that night in prayer out of faith and the hope of reward. The Muslim should strive to seek it in the last ten nights of Ramadaan, as enjoined by the Prophet (peace and blessings of Allaah be upon him), hoping to earn reward. If it so happens that a person spends this night in prayer out of faith and seeking reward, then he will gain its reward, even if he does not know that that was Laylat al-Qadr. The Prophet (peace and blessings of Allaah be upon him) said: “Whoever spends the night of Laylat al-Qadr in prayer out of faith and seeking reward, all his previous sins will be forgiven.” According to another report: “Whoever spends that night in prayer, seeking Laylat al-Qadr, then he catches it, his previous and future sins will be forgiven.”
And a sound report from the Prophet (peace and blessings of Allaah be upon him) indicates that the sign of Laylat al-Qadr is that the sun rises on the following morning with no visible rays. Ubayy ibn Ka’b used to swear that it was the night of the twenty-seventh, citing this sign as evidence. The more correct view is that it moves through all the last ten nights, but it is most likely to be one of the odd-numbered nights, and the night of the twenty-seventh is the most likely among the odd-numbered nights. Whoever strives in worship during all of the last ten nights, praying, reading Qur’aan, making du’aa’ and other kinds of good deeds will undoubtedly catch up with Laylat al-Qadr and attain what Allaah has promised to those who do that out of faith and seeking reward.
And Allaah is the Source of strength, May Allaah bless our Prophet Muhammad and his family and companions.
Sheikh Muhammed Salih Al-Munajjid

When the Night Equals a Thousand

2007-08-21T16:43:00.000-07:00

When the Night Equals a Thousand
by Muhammad Alshareef
It was narrated that in the days that Musa (Alahi salaam) wandered with Bani Israel in the desert an intense drought befell them. Together, they raised their hands towards the heavens praying for the blessed rain to come. Then, to the astonishment of Musa (Alahi salaam) and all those watching, the few scattered clouds that were in the sky vanished, the heat poured down, and the drought intensified.It was revealed to Musa that there was a sinner amongst the tribe of Bani Israel whom had disobeyed Allah (Subhanahu wa ta'ala) for more than forty years of his life. 'Let him separate himself from the congregation,' Allah (Subhanahu wa ta'ala) told Musa (Alahi salaam). 'Only then shall I shower you all with rain.'Musa (Alahi salaam) then called out to the throngs of humanity, 'There is a person amongst us who has disobeyed Allah for forty years. Let him separate himself from the congregation and only then shall we be rescued from the drought.' That man, waited, looking left and right, hoping that someone else would step forward, but no one did. Sweat poured forth from his brow and he knew that he was the one.The man knew that if he stayed amongst the congregation all would die of thirst and that if he stepped forward he would be humiliated for all eternity.He raised his hands with a sincerity he had never known before, with a humility he had never tasted, and as tears poured down on both cheeks he said: 'O Allah, have mercy on me! O Allah, hide my sins! O Allah, forgive me!'As Musa (Alahi salaam) and the people of Bani Israel awaited for the sinner to step forward, the clouds hugged the sky and the rain poured. Musa (Alahi salaam) asked Allah (Subhanahu wa ta'ala), 'O Allah, you blessed us with rain even though the sinner did not come forward.' And Allah (Subhanahu wa ta'ala) replied, 'O Musa, it is for the repentance of that very person that I blessed all of Bani Israel with water.'Musa (Alahi salaam), wanting to know who this blessed man was, asked, 'Show him to me O Allah!' Allah (Subhanahu wa ta'ala) replied, 'O Musa, I hid his sins for forty years, do you think that after his repentance I shall expose him?'Allah (Subhanahu wa ta'ala) revealed the Qur'an in the most blessed month; the month of Ramadan, the month in which the Qur'an was sent down.On the most blessed night, the Grand night: Laylatul Qadr; 'Verily, we revealed the Qur'an on the night of Qadr.'Ibn Jareer narrates, on the authority of Mujaahid that there was a man from Bani Israel who used to spend the night in prayer. Then in the morning he would fight the enemy in the Way of Allah during the day, until the evening and he did this for a thousand months.And so Allah revealed the Surah: 'Verily, We sent it down in the night of Al-Qadr? until the verse 'The night of Al-Qadr is better than a thousand months' That is, standing in prayer on that night is better than the actions of that man.Sufyaan ath-Thawree reports, on the authority of Mujaahid (also), that the night of Al-Qadr being better than a thousand months means that the good deeds performed on it, fasting on it, and standing in prayer on it are better than a thousand months? good deeds, prayers and fasting. (Narrated by Ibn Jareer)It is reported from Abu Hurairah that he said: 'When the month of Ramadan came, the Messenger of Allah said: 'The month of Ramadan has come, a blessed month in which Allah has made it obligatory for you to fast; in it the gates of Paradise are opened and the gates of Hell are closed and the devils are chained. In it is a night better than a thousand months, whoever loses the benefit of it has lost something irreplaceable.?' (Narrated by Imam Ahmad and An-Nasaa'i).It is reported on the authority of Abu Hurairah, that Allah's Messenger (Sallallahu alaihi wa sallam) said: 'Whoever stood in prayer on the night of Al-Qadr, in faith and hoping for a reward from Allah, he will have all of his previous sins forgiven.' (Narrated by Al-Bukhari and Muslim).This one night surpasses the value of 30,000 nights. The sincere believer who worries day and night about his sins and phases of neglect in his life patiently awaits the onset of Ramadan. During it he hopes to be forgiven by Allah (Subhanahu wa ta'ala) for past sins, knowing that the Prophet (Sallallahu alaihi wa sallam) promised that all who bear down during the last ten days shall have all their sins forgiven. To achieve this, the believer remembers the Prophet's (Sallallahu alaihi wa sallam) advice in different sayings wherein he used words like 'seek', 'pursue', 'search' and 'look hard' for Laylatul Qadr.Laylatul Qadr is the most blessed night. A person who misses it has indeed missed a great amount of good. The Mu'min should search for it in the last ten nights of Ramadan, passing the nights in worship and obedience.For those who catch the opportunity, their gift is that of past sins wiped away.The Messenger of Allah (Sallallahu alaihi wa sallam) illustrated for us some of the things we should be doing on this Grand Night. From his blessed Sunnah we find the following:Praying Qiyaam (night prayer):It is recommended to make a long qiyaam prayer during the nights on which Laylatul Qadr could fall. This is indicated in many ahadeeth, such as 'Whoever stands (in qiyaam) in Laylatul Qadr [and it is facilitated for him] out of faith and expectation (of Allah's reward), will have all of his previous sins forgiven.' [Al-Bukhari and Muslim; the addition 'and it is facilitated for him' is recorded by Ahmad from the report of 'Ubaadah Bin as-Samit; it means that he is permitted to be among the sincere worshippers during that blessed night.]Making Supplications:It is also recommended to make extensive supplication on this night. 'A'ishah reported that she asked Allah's Messenger (Sallallahu alaihi wa sallam) 'O Messenger of Allah! If I knew which night is Laylatul Qadr, what should I say during it?' And he instructed her to say:'Allahumma innaka `afuwwun tuhibbul `afwa fa`fu `annee - O Allah! You are forgiving, and you love forgiveness. So forgive me.' [An authentic Hadith recorded by Ahmad, Ibn Majah and at-Tirmidhi.]Abandoning Worldly Pleasures for the Sake of Worship: It is further recommended to spend more time in worship during the nights on which Laylatul Qadr is likely to fall. This calls for abandoning many worldly pleasures in order to secure the time and thoughts solely for worshipping Allah (Subhanahu wa ta'ala).'A'ishah reported: 'When the (last) ten started, the Prophet (Sallallahu alaihi wa sallam) would tighten his izaar (i.e. he stayed away from his wives in order to have more time for worship), spend the whole night awake (in prayer) and wake up his family.' [Al-Bukhari and Muslim]And she said: 'Allah's Messenger (Sallallahu alaihi wa sallam) used to exert more (in worship) on the last ten than on other nights.' [Muslim]Have we estimated Allah (Subhanahu wa ta'ala) correctly?The opportunity of Laylatul Qadr is coming in the next few days. Life is about people that take advantage of their opportunities to win the love of Allah (Subhanahu wa ta'ala), and this is indeed one of those chances.Abu Dah Daah was one of those who found an opportunity and won that which is greater than the heavens and the earth. An adult companion of the Prophet (Sallallahu alaihi wa sallam) cultivated his garden next to the property of an orphan. The orphan claimed that a specific palm tree was on his property and thus belonged to him. The companion rejected the claim and off to the Messenger of Allah (Sallallahu alaihi wa sallam) went the orphan boy to complain. With his justness, the Messenger of Allah (Sallallahu alaihi wa sallam) measured the two gardens and found that the palm tree did indeed belong to the companion. The orphan erupted crying. Seeing this, the Prophet (Sallallahu alaihi wa sallam) offered the companion, 'would you give him the palm tree and to you is a palm tree in Jannah?' However, the companion in his disbelief that an orphan would complain to the Prophet (Sallallahu alaihi wa sallam) missed the opportunity and went away angry.But someone else saw the opportunity, Abu Dah Daah - radi Allahu 'anhu. He went to the Prophet (Sallallahu alaihi wa sallam) and asked, 'Ya Rasul Allah, if I buy the tree from him and give it to the orphan shall I have that tree in Jannah?' The Messenger of Allah (Sallallahu alaihi wa sallam) replied, 'Yes.'Abu Dah Daah chased after the companion and asked, 'Would you sell that tree to me for my entire garden?' The companion answered, 'Take it for there is no good in a tree that I was complained to the Prophet about.'Immediately, Abu Dah Daah went home and found his wife and children playing in the garden. 'Leave the garden!' shouted Abu Dah Daah, 'we've sold it to Allah! We've sold it to Allah!' Some of his children had dates in their hand and he snached the dates from them and threw them back into the garden. 'We've sold it to Allah!'When Abu Dah Daah was later martyred in the battle of Uhud, Rasul Allah (Sallallahu alaihi wa sallam) stood over his slain body and remarked, 'How many shady palm trees does Abu Dah Daah now have in paradise?'What did Abu Dah Daah lose? Dates? Bushes? Dirt? What did he gain? He gained a Jannah whose expanse is the heavens and the earth.Abu Dah Daah did not miss his opportunity, and I pray to Allah (Subhanahu wa ta'ala) that we do not miss our opportunity of standing to Allah (Subhanahu wa ta'ala) on Laylatul Qadr.Dear brothers and sisters, we do not obey, worship and revere Allah (Subhanahu wa ta'ala) in a way befitting of His Majesty.Allah (Subhanahu wa ta'ala) revealed: 'No just estimate have they made of Allah, such as is due to Him. On the Day of Resurrection the whole of the earth will be but His handful, and the heavens will be rolled up in His right hand: Glory to Him! High is He above the partners they attribute to Him' (Surat al-An'aam, Ayat 91).Everything that we have belongs to Allah (Subhanahu wa ta'ala). When someone dies we say, Inna lillaahi wa inna ilayhi raaji'oon, Indeed to Allah we belong and indeed to Him we shall return. This is not a supplication just for when a soul is lost. It is a supplication for every calamity that befalls a believer, even if his sandal were to tear. Why? Because everything belongs to Allah (Subhanahu wa ta'ala) and everything shall come back to him. Sit and try to count the blessings Allah (Subhanahu wa ta'ala) has bestowed upon you. Have you ever tried to count stars?'And He giveth you of all that ye ask for. But if ye count the favors of Allah, never will ye be able to number them. Verily, man is given up to injustice and ingratitude' (Surat Ibrahim, Ayat 34).We have not understood the weight of this Qur'an that we rest on our high shelves, this Noble book that was sent to give life to the dead. For even if our hearts were as solid as rock they would have crumbled to the ground in fear and hope of Allah's (Subhanahu wa ta'ala) punishment and Mercy. Could it be that our hearts are harder than that mountain?'Had We sent down this Qur'an on a mountain, verily, thou wouldst have seen it humble itself and split asunder in fear of Allah (Surat al-Hashr, Ayat 21).Dear brothers and sisters, as you fill the Masajid for Qiyamul Layl in the last ten nights of Ramadan, remember what Allah (Subhanahu wa ta'ala) wants you to know:'Know ye that Allah is strict in punishment and that Allah is Oft-forgiving, Most Merciful.'There shall be a night, some night in your life that you shall awaken in Jannah or Hell fire. Anas ibn Malik, on his deathbed, prayed to Allah, (Subhanahu wa ta'ala), 'O Allah, protect from a night whose morning brings a journey to hell fire.' Think about that morning.Peace shall descend on Laylatul Qadr until the dawn. It may be that you shall leave the Masjid after Fajr one day soon forgiven by Allah, Glorious and Most High.
Source: www.jannah.org

LAILATUL-QADR

2007-08-21T16:38:00.000-07:00

LAILATUL-QADR
Its excellence is great, since in this night the Noble Qur'aan was sent down, which leads one who clings to it, to the path of honour and nobility, and raises him to the summit of distinction and everlasting life. The Muslims who adhere strictly to the Sunnah of Allaah's Messenger SAW do not raise flags on this night, nor suspend colourful decorations. Rather they vie in standing during it (Lailatul-Qadr) in Prayer out of sincere faith and hoping for reward. Here, O Muslim, are the Qur'aanic Aayaat and authentic prophetic ahaadeeth referring to this night:
* Its excellence
As regards its excellence it is more than sufficient to mention that Lailatul-Qadr is better than a thousand months, He, the Mighty and Majestic, says:
" Verily! We have sent it (this Qur'aan) down in the Night of Decree (Lailatul-Qadr). And what will make you know what the Night of Decree is? The Night of Decree is better than a thousand months. Therein descend the angels and the Rooh (i.e. Gabriel) by Allaah's Permission with all Decrees, Peace! until the appearance of dawn." (Al-Qadr 97: 1-5)
And in it every decreed matter for the year is conveyed, He, the Most High says:
" We sent it (this Qur'aan) down on a blessed Night. Verily, We are ever warning (mankind of Our Torment). Therein (that Night) is decreed every matter of ordainment. Amran (i.e. a command or this Qur'aan or His Decree of every matter) from Us. Verily, We are ever sending (the Messenger). (As) a Mercy from your Lord. Verily! He is the All-Hearer, the All-Knower." (Ad-Dukhaan 44: 3-6)
* When is it?
It is reported from the Prophet SAW that it is within the twenty-first, twenty-third, twenty-fifth, twenty-seventh, twenty-ninth or the last night of Ramadhan.
Imaam ash-Shaafi'ee, rahimahullaah, said: To me it is as the Prophet SAW used to answer according to the question posed, it would be said to him: "Shall I seek it in such and such night?" So he would reply: "Seek it in such and such night." And Allaah knows best. (Reported from him by al-Baghawee in Sharhus-Sunnah)
The most correct saying is that it occurs in the odd nights of the last ten nights of Ramadhan and this is shown by the hadeeth of 'Aa'ishah, RA, who said: "Allaah Messenger SAW used to practice I'tikaaf in the last ten nights and say: 'Seek out Lailatul-Qadr in the (odd nights) of the last ten days of Ramadhan." (Bukhari, Muslim )
However if the servant is too weak or unable, then he should at least not let the last seven days pass him by, due to what is reported from 'Ibn 'Umar, who said: Allaah's Messenger SAW said: "Seek it in the last ten, and if one of you is too weak or unable then let him not allow that to make him miss the final seven." (Bukhari, Muslim)
This explains his, SAW saying: "I see that your dreams are in agreement (that it is in the last seven) so he who wishes to seek it out then let him seek it in the last seven." (Bukhari)
It is also known from the Sunnah, that knowledge of the exact night upon which Lailatul-Qadr falls was taken up because the people argued, 'Ubaadah ibn as-Saamit, RA said: The Prophet SAW came out intending to tell us about Lailatul-Qadr, however two men were arguing and he said: "I came out to inform you about Lailatul-Qadr but so and so, and, so and so were arguing, so it was raised up, and perhaps that is better for you, so seek it on the (twenty) ninth and (twenty) seventh and the (twenty) fifth." (Bukhari)
Some ahaadeeth indicate that Lailatul-Qadr is in the last ten nights, while others indicate that it is in the odd nights of the last ten, so the first are general and the second more particular, and the particular has to be given priority over the general. Other ahaadeeth state that it is in the last seven - and these are restricted by mention of one who is too weak or unable. So there is no confusion, all the ahaadeeth agree and are not contradictory.
In conclusion: The Muslim should seek out Lailatul-Qadr in the odd nights of the last ten: the night of the twenty-first (the night before the twenty-first day), the twenty-third, the twenty-fifth, the twenty-seventh and the twenty-ninth. If he is too weak or unable to seek it out in all the odd nights, then let him seek it out in the odd nights of the last seven: the night of the twenty-fifth, the twenty-seventh and the twenty-ninth. And Allaah knows best.
* How should a Muslim seek Lailatul-Qadr?
One who misses this blessed night then he has missed much good for no one misses it except one from whom it is withheld. Therefore it is recommended that the Muslim who is eager to be obedient to Allaah should stand in Prayer during this night out of Eemaan and hoping for the great reward, since if he does this, Allaah will forgive his previous sins.
He SAW said: "Whoever stands in (Prayer) in Lailatul-Qadr out of Eemaan and seeking reward then his previous sins are forgiven." (Bukhari)
It is recommended to supplicate a great deal in it, it is reported from 'Aa'ishah, RA that she said: "O Messenger of Allaah! What if I knew which night Lailatul-Qadr was, then what should I say in it?" He said: "Say: Allaahumma innaka 'affuwwun tuhibbul 'afwa fa'fu 'annee." (O Allaah you are the one who pardons greatly, and loves to pardon, so pardon me.) (at-Tirmidhi, Ibn Majah)
O brother! You know the importance of this night, so stand in Prayer in the last ten nights, in worship, detaching oneself from the women, ordering your family with this, and increasing in actions of obedience and worship in it.
From 'Aa'ishah, RA who said: "The Prophet SAW used to tighten his waist-wrapper (izaar) - (meaning detached himself from his wives in order to worship, and exerted himself in seeking Lailatul-Qadr), spend the night in worship, and wake the family in the last ten nights." (Bukhari, Muslim)
From 'Aa'ishah, RA: "Allaah's Messenger SAW used to exert himself in the last ten nights more than he would at other times." (Muslim)
* Its sign
[Many people believe in all sorts of superstitions about Lailatul-Qadr, and false beliefs from them are that the trees prostrate, and buildings sleep! And these things are clearly futile and baseless.] Allaah's Messenger SAW described the morning after Lailatul-Qadr, so that the Muslim may know which day it is. From Ubayy, RA who said: that he SAW said: "On the morning following Lailatul-Qadr the sun rises not having any rays, as if it were a brass dish, until it rises up." (Muslim, Abu Dawood, at-Tarmidhi, Ibn Majah)
From Abu Hurairah, RA who said: "We were discussing Lailatul-Qadr in the presence of Allaah's Messenger SAW, so he said: 'Which of you remembers (the night) when the moon arose and was like half a plate?'" (Muslim) [Qaadi 'Iyaad said: "It contains an indication that it was towards the end of the month - since the moon does not appear like that when it arises except towards the end of the month."]
From Ibn 'Abbaas, RA who said: Allaah's Messenger SAW said: "Lailatul-Qadr is calm and pleasant, neither hot nor cold, the sun arises on its morning being feeble and red." (at-Tayaalisee, Ibn Khuzaimah, al-Bazzaar with hasan isnaad)
Let us seek abundance rewards from our Creator by performing extra actions in these last few days of the noble month of Ramadhan as it could be our last...
Source: www.jannah.org

Taraweeh

2007-08-21T16:34:00.000-07:00

Taraweeh
by Anonymous
The Ramadan nightly prayer has a special merit over other nights. The Messenger of Allah said: "Whoever observes night prayer in Ramadan as an expression of his faith and to seek reward from Allah, his previous sins will be blotted out." (Muslim)In this hadith, faith means faith in what Allah has promised the observers of night prayers. To seek reward mean, the observer's intent is not for eye service or seeking special recognition from someone.Taraweeh is derived from the Arabic root word, raaha, which means to rest, relax and use as recreation. It is so called because the believers used to prolong it. After every four raka'ats they would stop for rest and relaxation and resume until taraweeh was complete.Taraweeh In Jamaa`ahThe Messenger of Allah (saas) was the first to establish the Sunnah of congregational, jamaa`ah prayer of taraweeh in the Masjid. Then he did not continue with the Sunnah for fear that it might be made mandatory on the Ummah in Ramadan, and they might not be able to do it. In the books of Bukhari and Muslim, 'Aishah (raa) has been reported as saying:"The Messenger of Allah (saas) observed Taraweeh prayer in the Masjid one night and people prayed with him. He repeated the following night and the number of participants grew. The companions congregated the third and fourth night, but the Messenger did not show up. In the morning he told them, "I saw what you did last night, but nothing prevented me from joining you except my fear that it might be made mandatory on you in Ramadan."This hadith is a clear indication that the Taraweeh in congregation was not an innovation of 'Umar, the second Khalifah, despite his saying to the contrary. For it has been related that: "Umar bin Al-Khattab attended the Masjid at night in Ramadan and saw people praying individually in every corner of the Masjid with a few in groups. He did not like the sight a bit. 'Umar said, `I thought it would be better to gather these under one Imam'. So, he combined them under 'Obayi bin Ka'ab and Tamimu Ad-Dari to alternate and lead the believers in eleven raka'ats of night prayer. The next day `Umar was in the Masjid which was full with Taraweeh prayers. He was delighted. He said: `Well, this is the best Bid'ah (innovation).'"`Umar's use of the word bid'ah in this report has been presented and unjustifiably cited as justification for concocting up various so called good innovations. In truth, the Khalifah 'Umar's act to gather the believers in Jama'ah is not bid'ah. For it was the Messenger of Allah himself who started jama'ah by praying in congregation the first and second day, then stopped only as he feared it would become mandatory. After his death, the fear of Taraweeh becoming mandatory (Fard) was not only remote, it was impossible. With the death of the Prophet Muhammad (saas), there will be no more revelation to change any law or rule by abrogation.Number of Raka'ats in TaraweehAs for the number of raka'ats in Taraweeh and Witr, the worthy ancestor, Salaf as-Saalih disagreed on the amount of Raka'ats. These numbers are mentioned for raka'ats: 39, 29, 23, 19, 13, and 11 raka'ats. Of all the numbers mentioned, none is sounder than 11 raka'ats. 'Aishah (raa) was asked how was the prayer of the Prophet (saas)? She replied: "He did not pray in Ramadan or some other times more than eleven raka'ats." (Muslim/Bukhari)However, there is nothing wrong with praying more than 11 raka'ats. Perhaps that is why different numbers are observed. The Prophet himself was asked about night prayer and he said: "It may be done in two raka'ats, and if anyone fears the appearance of morning, he should pray one rak'ah as a Witr for what he has already prayed." (Bukhari/Muslim)As this hadith indicates, if a person is to pray individually at night, by daybreak he would have prayed one hundred and one raka'ats, or more.In their desire to pray more raka'ats, some people make Taraweeh in extreme speed. That is wrong, especially when the speed leads to a breach of certain rules of prayer. In that case, the prayer will not be valid. Similarly, it is undesirable for an Imam to pray with such speed whereby the followers will have difficulty observing the necessary deeds in Salaat.Neglecting TaraweehNo one should neglect Taraweeh without a good reason, for it is part of physical and spiritual training, for its observation soon after Iftar insures timely and proper digestion of food. Besides, there are spiritual rewards awaiting the observers of this prayer. No one would like to leave the Masjid before the prayer is over.Everybody should attend the Masjid prayers, including women, provided they are properly covered. The Messenger of Allah said: "Prevent not the women servants of Allah, from going to the Masjid of Allah." However, when they attend the Masjid they should wear no perfume, nor raise their voices, and or show their beauty. Allah (SWT) states: "...they should not display their beauty and ornaments except what (must ordinarily) appear thereof..." (Al-Qur'an, 24:31)What ordinarily appears, refers to the outer garments, for when the Messenger (saas) commanded women to attend Eid prayer, Umm 'Atiyah (raa) said: "O Messenger of Allah, some of us do not have the outer garment (jilbab). The Messenger of Allah told her to let a sister (who has more than one) give her one to wear." (Agreed upon)It is Sunnah that they pray behind the men in the rear lines. The Messenger has been reported as saying: "The best lines for men are the front lines and the worst lines for men are the rear lines. The best lines for women is the rear and the worst lines of women are the front line. (Muslim)The women should leave the Masjid as soon as the Imam says: As-Salaamu 'Alaikum. They should not delay without a valid reason. In a hadith by Umm Salmah, she said: "When the Messenger of Allah (saas) saluted to end prayer, the women would stand up to leave and the Messenger would remain in his place for a while." Umm Salmah (raa) said: Allah is the best knower, but perhaps the Messenger did that so women would leave before men could overtake them". (Bukhari)

Is the fasting of Ramadaan only taken up by zakaat al-fitr?

2007-08-20T15:15:00.001-07:00

Is the fasting of Ramadaan only taken up by zakaat al-fitr?
Question:Is it true that the fasting of Ramadaan is suspended between heaven and earth and is only taken up by zakaat al-fitr?.
Answer:Praise be to Allaah.
A hadeeth concerning this was narrated from the Prophet (peace and blessings of Allaah be upon him) but it is da’eef (weak).
In al-Jaami’ al-Sagheer, al-Suyooti attributed it to Ibn Shaheen in his Targheeb: It was narrated from al-Diya’ from Jareer ibn ‘Abd-Allaah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “The month of Ramadaan is suspended between heaven and earth and is not taken up to Allaah except by zakaat al-fitr.”
It was classed as da’eef by al-Suyooti. Al-Mannaawi explained the reason for that in Fayd al-Qadeer, where he said: It was narrated by Ibn al-Jawzi in al-Waahiyaat and he said: it is not saheeh; its isnaad includes Muhammad ibn ‘Ubayd al-Basri who is majhool (unknown).
It was also classed as da’eef by al-Albaani in Silsilat al-Ahaadeeth al-Da’eefah (43). He said: Even if the hadeeth were saheeh, the apparent meaning is that acceptance of the Ramadaan fast is dependent upon payment of sadaqat al-fitr, and if a person does not pay it, his fast will not be accepted, but I do not know of any scholar who says that … and the hadeeth is not saheeh. End quote.
As the hadeeth is not saheeh, no one can say that the fast of Ramadaan is only accepted with zakaat al-fitr, because no one can know that except the Prophet (peace and blessings of Allaah be upon him).
It is proven in Sunan Abi Dawood that Ibn ‘Abbaas (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) enjoined zakaat al-fitr as a purification for the fasting person from idle speech and obscene talk, and to feed the poor.” Classed as hasan by al-Albaani in Saheeh Sunan Abi Dawood.
This hadeeth explains the wisdom behind zakaat al-fitr, which is to make up for any shortfall that occurred during fasting. It does not say that fasting will not be accepted without zakaat al-fitr.
And Allaah knows best.
Islam Q&A

Is the fasting of Ramadaan only taken up by zakaat al-fitr?

2007-08-20T15:15:00.000-07:00

Making up fasts on behalf of one who died after not fasting in Ramadaan due to sickness

2007-08-20T15:14:00.001-07:00

Joining Sha’baan to Ramadaan

2007-08-20T15:13:00.000-07:00

Joining Sha’baan to Ramadaan
Question:Allaah helped me to give up smoking and I started to fast from the 7th of Rajab until the end of Sha’baan. I did not separate Sha’baan and Ramadaan, because of the different fatwas concerning that. Please advise me, may Allaah reward you.
Answer:Praise be to Allaah.
Praise be to Allaah Who has helped you to give up this haraam thing (smoking). We ask Allaah to make us and you steadfast in adhering to His religion until death.
Your joining Sha’baan and Ramadaan by fasting from one until the other is permissible.
You have followed the Sunnah by doing that. See question no. 13726 and 26850.
Islam Q&A

He was fasting then he traveled to another country where they started fasting later; should he fast thirty-one days?

2007-08-20T15:12:00.002-07:00

He was fasting then he traveled to another country where they started fasting later; should he fast thirty-one days?
Question:If I start fasting in my country, then I travel during Ramadaan to another country where the month started a day later, at the end of the month if they fast for thirty days, should I fast with them, in which case I will have fasted for thirty-one days?.
Answer:Praise be to Allaah.
If a person travels from one country where he started fasting at the beginning of the month, to another country where Eid al-Fitr comes later, then he should continue fasting and should not break the fast until they do.
Shaykh Ibn Baaz (may Allaah have mercy on him) was asked:
I come from eastern Asia, where the hijri months start a day later than in the Kingdom of Saudi Arabia. I am going to travel to my homeland during Ramadaan. I started fasting in Saudi, but at the end of the month we will have fasted thirty-one days. What is the ruling on our fast? How many days should we fast?
He replied:
If you start fasting in Saudi or anywhere else, then you fast the rest of the month in your homeland, break the fast when they do, even if that is more than thirty days, because the Prophet (peace and blessings of Allaah be upon him) said: “The fast starts on the day you fast and the breaking of the fast comes on the day you break the fast.” But if you have not completed twenty-nine days of the month, then you have to complete it, because the month cannot be less than twenty-nine days.
End quote from Majmoo’ Fataawa Ibn Baaz, 15/155
Shaykh Muhammad al-Saalih al-‘Uthaymeen (may Allaah have mercy on him) was asked:
What is the ruling on one who starts fasting in a Muslim country then goes to another country where the people started fasting later than the people in the first country, when following them means that he will fast for more than thirty days or vice versa?
He replied:
If a person travels from one Muslim country to another, and the breaking of the fast comes later in the country to which he has traveled, then he should continue to fast with them until they break the fast, because the fast is the day on which the people fast, and the breaking of the fast is the day on which the people break the fast, and the sacrifice (al-adha) is the day on which the people offer the sacrifice. He should do this even if he fasts an extra day or more. This is similar to the case if he travels to a country where the sunset comes later; he should continue to fast until it sets, even if that adds two hours to his day, or three, or more. This also applies if he travels to another country where the new moon has not been sighted, because the Prophet (peace and blessings of Allaah be upon him) commanded us not to fast or to break the fast until we see it. He said: “Fast when you see it, and break your fast when you see it.”
With regard to the opposite case, which is when a person travels from a land where the onset of the month comes later to a land where the onset of the month comes earlier, then he should break the fast with them, and make up any days he has missed of Ramadaan later on. If he misses one day, he must make up one day, if he misses two days he must make up two days. If he breaks the fast after twenty-eight days, then he must make up two days if the month was the full thirty days in both countries, and he must make up one day if it was only twenty-nine days in both countries or in one of them.
Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen, 19/ question no. 24.
He was also asked:
People may say: Why do you say that he has to fast more than thirty days in the first case and make up missed days in the second?
He replied:
He has to make up missed fasts in the second case because the month cannot be less than twenty-nine days, and he should fast more than thirty days because the new moon has not been sighted. In the first case we say to him: Break the fast even if you have not completed twenty-nine days, because the new moon has been sighted, and when the new moon has been sighted it is essential to break the fast, and you cannot fast on the first day of Shawwaal. If you have fasted less then twenty-nine days, you have to complete twenty-nine days. This is unlike the second case, where it is still Ramadaan for you when you come to a country where the new moon has not yet been sighted. It is still Ramadaan for you, so how can you break the fast? You have to continue fasting. If the month becomes longer for you, then it is like extra hours in the day.
Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen, 19/ question no. 25
See also the answer to question no. 38101.
And Allaah knows best.
Islam Q&A

She did not make up the Ramadaan fasts that she owed for nine years

2007-08-20T15:12:00.001-07:00

She did not make up the Ramadaan fasts that she owed for nine years
Question:I am a girl who was astray but praise be to Allaah I have been guided. But my question is that I used to fast Ramadaan, but I did not make up the fasts I owed for nine years. There are about 50 days and I cannot fast all of them. I can do half of them and I will give money for the rest of them. Is that permissible? How much should I give?.
Answer:Praise be to Allaah.
Firstly:
Praise be to Allaah for having guided you and enabled you to do that which He loves. We give glad tidings to you of the forgiveness of Allaah, for the one who repents from sin is like one who has not sinned at all. And whoever turns to Allaah, Allaah will turn to Him.
Secondly:
Those who break the fast in Ramadaan for a legitimate shar’i excuse, such as travellers, those who are sick and menstruating women have to make up the days when they did not fast, if they are able to fast. It is not permissible to feed poor people instead when one is able to fast, because Allaah says (interpretation of the meaning):
“and whoever is ill or on a journey, the same number [of days which one did not observe Sawm (fasts) must be made up] from other days”
[al-Baqarah 2:185]
i.e., he must fast the number of days that he missed.
It was narrated that Mu’aadhah said: I asked ‘Aa’ishah: “Why does the menstruating woman have to make up the fasts and not the prayers?” She said: “That used to happen to us, and we were commanded to make up the fasts but we were not commanded to make up the prayers.”
Narrated by Muslim, 335.
Thirdly:
It is not obligatory for you to fast them one after the other; you can fast them separately, so fast one day and not the next, or fast a number of consecutive days then do not fast for a number of days, and so on… according what is easiest for you, until Allaah enables you to make up all the days you owe.
You should start by making up the days missed in Ramadaan of last year, so that the next Ramadan will not start before you have fasted them.
See question no. 26865, for it is important.
Seek the help of Allaah and ask Him to help you to obey Him. The Prophet (peace and blessings of Allaah be upon him) used to say in his du’aa’: “O Allaah, help me to remember You, be thankful to You and worship You well.”
May Allaah help you to do all that is good.
And Allaah knows best.
Islam Q&A

Does the one who fails to fast with no excuse have to make up the fast?

2007-08-20T15:11:00.001-07:00

Does the one who fails to fast with no excuse have to make up the fast?
Question:I am 28 years old and I have never fasted a whole Ramadaan in my life. But now I intend to fast this year in sha Allaah. How should I make up for the fasts that I have missed?. Answer:Praise be to Allaah.
Fasting Ramadaan is one of the pillars of Islam, and it is not permissible for one who is required to fast not to do so, unless he has an excuse. Whoever does not fast due to a legitimate shar’i excuse, such as sickness, travelling or menstruation, and is able to fast, has to make up the missed fasts, because Allaah says (interpretation of the meaning):
“and whoever is ill or on a journey, the same number [of days which one did not observe Sawm (fasts) must be made up] from other days”
[al-Baqarah 2:185]
The one who deliberately does not fast with no excuse is not like one who has an excuse in this regard.
If a person delays an act of worship from the time when it is due, such as prayer or fasting, with no excuse, it is not valid and will not be accepted if he does it after the time specified for it in sharee’ah is over.
Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allaah have mercy on him) was asked:
What is the ruling on a Muslim who did not fast Ramadaan for many years although he did all the other duties required of him, and he has no reason why he should not fast. Does he have to make up those fasts if he repents?
He replied:
The correct view is that he does not have to make up those fasts if he repents, because with regard to every act of worship that is prescribed at a specific time, if a person delays it beyond that time deliberately with no excuse, Allaah will not accept it from him. So there is no point in making them up. But he has to repent to Allaah and do a lot of righteous deeds. Whoever repents, Allaah accepts his repentance.
Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen, 19, question no. 41
This is the ruling on one who does not fast and has no excuse for that, i.e., he did not have any intention of fasting and he did not start fasting at all.
With regard to one who starts a fast, then during the day he breaks the fast, he has to make up that day.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked about the ruling on breaking the fast during the day in Ramadaan with no excuse.
He replied:
Breaking the fast during the day in Ramadaan with no excuse is a major sin, which makes a person a faasiq (rebellious evildoer). He has to repent to Allaah and make up the day when he broke the fast. This means that if he fasted then during the day he broke the fast with no excuse, then he is a sinner, and he has to make up that day when he broke the fast, because when he started the fast it became binding upon him to complete it, as in the case of a vow. But if he deliberately did not start to fast at all with no excuse, then he does not have to make it up, because that will be of no benefit to him, for it will never be accepted from him. The basic principle with regard to every act of worship that is connected to a specific time is that if it is delayed beyond that time with no excuse, it will not be accepted, because the Prophet (peace and blessings of Allaah be upon him) said: “Whoever does an action that is not in accordance with this matter of ours will have it rejected.” And this is a transgression of the sacred limits of Allaah, and transgressing the sacred limits of Allaah is zulm (wrongdoing), and the wrongdoer’s deeds are not accepted. Allaah says (interpretation of the meaning):
“And whoever transgresses the limits ordained by Allaah, then such are the Zaalimoon (wrongdoers)”
[al-Baqarah 2:229]
If he did this act of worship before the time for it began, it would not be accepted from him, and by the same token if he does it after the time for it is over, it will not be accepted from him, unless he had an excuse.
Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen, 19, question no. 45.
And Allaah knows best.
Islam Q&A

Does tabarruj invalidate the fast?

2007-08-20T15:10:00.002-07:00

Does tabarruj invalidate the fast?
Question:Does tabarruj invalidate the fast?.
Answer:Praise be to Allaah.
Firstly:
Allaah has prescribed fasting for great reasons. One of the most important of these reasons and one of the greatest purposes achieved by the fast is so that we may attain piety (taqwa), as Allaah says (interpretation of the meaning) :
“O you who believe! Observing As-Sawm (the fasting) is prescribed for you as it was prescribed for those before you, that you may become Al-Muttaqoon (the pious)”
[al-Baqarah 2:183]
Taqwa or piety means obeying that which Allaah has commanded and avoiding that which He has forbidden.
The person who is fasting is commanded to do acts of worship and obedience, and he is forbidden to do haraam things. Sins are bad enough when committed by anyone, but they are even worse when committed by one who is fasting. Hence the Prophet (peace and blessings of Allaah be upon him) said: “Whoever does not give up false speech and acting in accordance with it, and ignorant conduct, Allaah has no need of him giving up his food and drink.” Narrated by al-Bukhaari, 6057. See also question no. 37989 and 37658.
Ibn Khuzaymah, Ibn Hibaan and al-Haakim narrated that Abu Hurayrah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Fasting does not just mean giving up food and drink, rather fasting also means giving up idle and obscene talk.” Classed as saheeh by al-Albaani in Saheeh al-Targheeb wa’l-Tarheeb, 1082.
‘Umar ibn al-Khattaab and ‘Ali ibn Abi Taalib (may Allaah be pleased with them) said: Fasting does not just mean giving up food and drink; it also means giving up lies, falsehood and idle talk.
Jaabir ibn ‘Abd-Allaah said: If you fast, then block your ears, eyes and tongue from lies and sin; do not abuse your servants; be tranquil and dignified on the day of your fast; do not let the day when you do not fast and the day when you fast be the same.
It was narrated that Taleeq ibn Qays said: Abu Dharr said: When you fast then be careful as much as you can. When Taleeq was fasting he would enter his house and only come out to pray.
When Abu Hurayrah and his companions (may Allaah be pleased with them) fasted, they would stay in the mosque and say, “We are keeping our fast pure.”
See al-Muhalla, 4/305
One of the scholars said:
The person who is fasting must fast with his eyes and not look at anything that is not permissible; with his ears and not listen to anything that is not permissible; with his tongue and not speak any obscene words or slander any one or tell lies or backbite.
The believer should make the most of this blessed month in which the devils are chained up, the gates of Paradise are opened and the gates of Hell are closed, and a caller cries out, “O seeker of good, go ahead; O seeker of evil, desist!” The believer should make the most of this month so that he may draw closer to Allaah, repent sincerely from all his sins and make a pledge to Allaah to adhere to His religion and laws.
Secondly:
Sin – including a woman’s making a wanton display (tabarruj) of her beauty and charms to non-mahram men – detracts from the reward of fasting. The more sins are committed and the more serious they are, the more that detracts from the reward of fasting, and it may cancel out the reward altogether, so that a person may have denied himself food, drink and all the things that break the fast, yet still deprived himself of the reward for that by disobeying Allaah. Hence the Prophet (peace and blessings of Allaah be upon him) said: “The one who fasts may get nothing from his fast but hunger, and the one who prays qiyaam may get nothing from his qiyaam but a sleepless night.” Narrated by Ibn Maajah, 1690; classed as saheeh by al-Albaani in Saheeh Ibn Maajah.
Al-Subki said in his Fataawa, 1/221-226:
Can the (reward for) fasting be decreased by sins that may occur while one is fasting, or not? The view which we favour is that it can decrease, and I do not think there is any differing opinion on this matter…
Note that the complete reward for fasting is achieved when it is accompanied by acts of worship such as reading Qur’aan, observing i’tikaaf, praying, giving charity etc, and it may be achieved by avoiding haraam things. All of these things make the reward more complete.
Thirdly:
With regard to fasting that is accompanied by sins – including tabarruj on the part of a woman – the fast is not invalidated by that, rather it is valid and the fasting person has fulfilled his obligation and does not have to make up the fast. But the reward for fasting is decreased by that sin and it may be cancelled out altogether as stated above.
Al-Nawawi said in al-Majmoo’ (6/398):
The fasting person should protect his fast from backbiting and slander. What this means is that it is more important for the fasting person to avoid these sins than others, although those who are not fasting should avoid these sins too, as that is enjoined in all situations. If a person backbites while fasting, he has committed a sin but that does not invalidate his fast in our view. This is the view of Maalik, Abu Haneefah, Ahmad and all the scholars except al-Awzaa’i who said that the fast is invalidated by backbiting, and must be made up.
Shaykh Ibn ‘Uthaymeen was asked in Fataawa al-Siyaam (p. 358): If a person utters some haraam words during the day in Ramadaan does that invalidate his fast?
He replied:
If we read the words of Allaah (interpretation of the meaning):
“O you who believe! Observing As-Sawm (the fasting) is prescribed for you as it was prescribed for those before you, that you may become Al-Muttaqoon (the pious)”
[al-Baqarah 2:183]
we will see that the reason why fasting is enjoined is so that we may attain piety, and piety means avoiding things that are forbidden. In general it means doing that which is commanded and avoiding that which is forbidden. The Prophet (peace and blessings of Allaah be upon him) said: “Whoever does not give up false speech and acting in accordance with it, and ignorant conduct, Allaah has no need of him giving up his food and drink.”
Based on this, the fasting person has to avoid haraam words and actions, so he should not backbite about people, or tell lies, or spread malicious gossip amongst them, he should not engage in haraam transactions, and he should avoid all haraam things. If a person avoids that for a whole month then he should be able to adhere to that straight path for the rest of the year. But unfortunately many of those who fast do not differentiate between the days when they fast and the days when they do not fast, so they carry on as usual with haraam speech such as lying, cheating and so on. You do not feel that they are observing the dignity of fasting. These actions do not invalidate the fast but they do detract from its reward, and may cancel out the reward of fasting altogether.
Islam Q&A

If she sees some brownish discharge after her period ends, should she pray and fast?

2007-08-20T15:10:00.001-07:00

If she sees some brownish discharge after her period ends, should she pray and fast? Question:My period had ended completely and I did ghusl at night, and intended to fast from the night before, but when I got up to pray Fajr and I was completely pure, suddenly I discharged a white thread and some light brown discharge that could hardly be noticed except from close up, but this did not come whilst I was doing ghusl. Is this prayer valid or do I have to repeat it? Is my fast of that day valid? Please note that I did not do ghusl after this discharge. Answer:Praise be to Allaah.
This brownish discharge that came after doing ghusl does not matter and is not regarded as menstruation, so your fast is still valid and you do not have to do ghusl after it came out, because Umm ‘Atiyyah said: “We did not regard brownish or yellowish discharge after the period ended as being anything that mattered.” Narrated by Abu Dawood, 307; classed as saheeh by al-Albaani in Saheeh Abi Dawood. Also narrated by al-Bukhaari with the words: “We did not regard brownish and yellowish discharge as anything that mattered.”
But this brownish discharge does invalidate wudoo’, so if you did wudoo’ for Fajr prayer after this came out, then your prayer is valid and you do not have to do anything. If it came out after you did wudoo’ and you did not repeat wudoo’, then you have to repeat that prayer because you prayed without wudoo’.
Shaykh Ibn Baaz was asked in Majmoo’ al-Fataawa (10/214):
I noticed that when doing ghusl following my monthly period, which usually lasts for five days, sometimes a very small amount comes out of me, immediately after doing ghusl, then after that nothing comes out. I do not know whether I should assume that my regular period is five days and whatever comes after that does not count, and I should fast and pray and I don’t have to do anything else because of that, or I should regard that day as part of my period and not pray and fast then? Please note that this does not always happen, rather it is approximately every two or three cycles.
He replied:
If what comes out of you after you have purified yourself is yellowish or brownish, then it should not be regarded as anything that matters, rather it comes under the same ruling as urine. But if it is obviously blood, then it should be regarded as part of the period, so you have to repeat your ghusl, because of the report from Umm ‘Atiyyah (may Allaah be pleased with her), who was one of the companions of the Prophet (peace and blessings of Allaah be upon him). She said: “We used not to regard yellowish or brownish discharge after purification as being anything that mattered.”
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked in Fataawa al-Siyaam (p. 105): A woman says that her period came, then the bleeding stopped on the sixth day from Maghrib until twelve midnight, so she did ghusl on that day and fasted the following day. Then some brownish discharge came but she fasted that day. Is that to be regarded as part of her period even though her usual period is seven days?
He replied:
This brownish discharge is not part of the period. The brownish discharge that women get after the end of the period is not anything that matters. Umm ‘Atiyaah (may Allaah be pleased with her) said: “We used not to regard yellowish or brownish discharge after purification as being anything that mattered.” According to another report: “We used not to regard it as anything that mattered” – and she did not say after purification. Menstruation is blood, not brownish or yellowish discharge. Based on this, then this woman’s fast was valid, whether that was on the day when she did not see any brownish discharge or on the day when she did see some brownish discharge, because this brownish discharge is not menstruation.
The Standing Committee (10/158) was asked about a woman who became pure (i.e., he period ended) in Ramadaan before dawn came, so she fasted that day, then she went to pray at Zuhr and saw some yellowish discharge. Is her fast valid?
They replied:
If she had become pure before dawn then fasted, her fast is valid and the yellowish discharge she noticed after becoming pure does not affect it, because Umm ‘Atiyyah said: “We used not to regard yellowish or brownish discharge after purification as being anything that mattered.”.
Islam Q&A

Emission of madhiy does not invalidate the fast

2007-08-20T15:09:00.000-07:00

Emission of madhiy does not invalidate the fast
Question:Because of my work in a shopping centre, during the day in Ramadaan I meet girls and speak to them without desire, but I feel something coming out of my private part, and I do not know whether it is maniy (semen) or madhiy (prostatic fluid). Is my fast invalidated?. Answer:Praise be to Allaah.
This questioner is uncertain as to whether it is maniy (semen) or madhiy (prostatic fluid).
The difference between maniy and madhiy is that the maniy that comes from a man is thick and white, and that which comes from a woman [fluid emitted at the moment of climax] is thin and yellow. Madhiy is thin and white and sticky and comes out during foreplay, or when thinking about intercourse, or wanting it, or when looking, etc. It is experienced by both men and women.
Fataawa al-Lajnah al-Daa’imah, 5/418.
It seems most likely that which is coming out of you is madhiy and not maniy, because maniy comes out gushing and a man can feel it.
Causing the emission of maniy is one of the things that invalidates the fast, if that happens as a result of intercourse or touching, or repeatedly looking at women, then the fast is invalidated. See question no. 2571.With regard to madhiy, the scholars differed as to whether it invalidates the fast if a person causes it to be emitted.
The view of the Hanbalis is that it does invalidate the fast if it is caused direct physical contact, such as by touching, kissing, etc. But if the cause is repeatedly looking, then it does not invalidate the fast.
Abu Haneefah and al-Shaafa’i are of the view that emission of madhiy does not invalidate the fast in any case, whether it is caused by direct physical contact or otherwise, and that what invalidates the fast is emission of maniy not madhiy.
See al-Mughni. 4/363
Shaykh Ibn ‘Uthaymeen said in al-Sharh al-Mumti’ (6/236), after quoting the view of the Hanbalis on this issue: There is no sound evidence to support that, because madhiy is of a lesser status than maniy with regard to desire, and does not cause a person to be tired after emitting it, so it cannot be likened to it.
The correct view is that if a person has direct physical contact and emits madhiy, or masturbates and emits madhiy, this does not invalidate the fast, and his fast is still valid. This is the view favoured by Ibn Taymiyah (may Allaah have mercy on him). The proof for this is the fact that there is no proof to support the view that emission of madhiy invalidates the fast, because this fast is an act of worship that the person started as prescribed in sharee’ah and it cannot be regarded as having been invalidated unless there is evidence to that effect.
What is meant by “[he] masturbates and emits madhiy” is that he tried to ejaculate by means of masturbation but he did not, rather what came out was madhiy.
Shaykh Ibn Baaz (15/267) was asked: if a man kisses [his wife] when he is fasting, or watches some indecent movies and some madhiy comes out of him, should he make up that fast?
He replied:
Emission of madhiy does not invalidate the fast according to the more correct of the two scholarly opinions, whether that is because of kissing one's wife, watching movies, or other things that provoke desire. But it is not permissible for a Muslim to watch these indecent movies or to listen to music and songs that Allaah has forbidden. If maniy (semen) is emitted as the result of desire, then this invalidates the fast whether that happened as the result of touching, kissing, repeatedly looking or any other thing that provokes desire, such as masturbation etc. But wet dreams and thinking do not invalidate the fast, even if maniy is emitted as a result.
The Standing Committee (10/273) was asked: One day in Ramadaan I was sitting beside my wife for about half an hour and we were fasting. We were joking and after I moved away from her I noticed a wet spot on my pants that had come from my private part. And that happened a second time. I hope you can advise me whether I have to offer any expiation.
They replied:
If the situation is as you described, then you do not have to make up that day or offer any expiation, on the assumption that your fast remained valid, unless it is proven that that wetness is maniy (semen), in which case you have to do ghusl and make up that day, but you do not have to offer expiation.
The point is that you do not have to do anything and your fast is valid, unless you are certain that what came out of you is maniy. If it is maniy than you have to make up that day but you do not have to offer any expiation.
You should avoid speaking to women unnecessarily, and if you need to speak to them then you should lower your gaze, in obedience to the words of Allaah (interpretation of the meaning):
“Tell the believing men to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts). That is purer for them. Verily, Allaah is All‑Aware of what they do”
[al-Noor 24:30]
Muslim (2159) narrated that Jareer ibn ‘Abd-Allaah said: I asked the Messenger of Allaah (peace and blessings of Allaah be upon him) about an accidental glance and he told me to look away.
Al-Nawawi said:
What is meant by an accidental or sudden glance is when one’s gaze falls upon a non-mahram woman unintentionally. There is no sin on a person in the beginning, but he has to look away immediately. If he looks away immediately then there is no sin on him, but if he continues to look, then he commits a sin, because of this hadeeth. The Prophet (peace and blessings of Allaah be upon him) enjoined looking away, as well as the verse, “Tell the believing men to lower their gaze”.
If it is possible for a woman to take care of selling to women and speaking to them, that is better and safer.
And Allaah knows best.
Islam Q&A

Some of the Sunnahs of fasting

2007-08-20T15:08:00.002-07:00

Some of the Sunnahs of fasting
Question:What are the Sunnahs of fasting?.
Answer:Praise be to Allaah.
There are many Sunnahs of fasting, including the following:
1 – It is Sunnah if someone insults you to respond in a better manner and say, “I am fasting,” because of the report narrated by al-Bukhaari and Muslim from Abu Hurayrah (may Allaah be pleased with him), that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Fasting is a paradise so there should be no obscene or offensive talk or behaviour. If a person fights him or insults him, let him say, ‘I am fasting,’ twice. By the One in Whose hand is my soul, the smell coming from the mouth of the fasting person is better before Allaah then the fragrance of musk. [Allaah says:] ‘He gives up his food, drink and desire for My sake. Fasting is for Me and I will reward for it, and a good deed receives the reward of ten like it.’” Al-Bukhaari, no. 1894; Muslim, 1151.
2 – It is Sunnah for the fasting person to eat suhoor, because it was proven in al-Saheehayn that Anas ibn Maalik (may Allaah be pleased with him) said: The Prophet the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Eat suhoor for in suhoor there is blessing.” (Narrated by al-Bukhaari, 1923; Muslim, 1059).
3 – It is Sunnah to delay suhoor because of the report narrated by al-Bukhaari from Anas from Zayd ibn Thaabit (may Allaah be pleased with him) who said: “We ate suhoor with the Messenger of Allaah (peace and blessings of Allaah be upon him), then he got up to pray.” I said: “How much time was there between the adhaan and suhoor?” He said: “The time it takes to recite fifty verses.” (Narrated by al-Bukhaari, 1921).
4 – It is Sunnah to hasten to break the fast because the Prophet (peace and blessings of Allaah be upon him) said: “The people will continue to be fine so long as they hasten to break the fast.” (Narrated by al-Bukhaari, 1957; Muslim, 1098). See also question no. 49716)
5 – It is Sunnah to break the fast with fresh dates; if none are available then with dry dates; if none are available then with water – because of the hadeeth of Anas (may Allaah be pleased with him) who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) used to break his fast with fresh dates before praying; if there were no (fresh dates) then with dry dates, and if there were no (dried dates) then he would take a few sips of water.
(Nararted by Abu Dawood, no. 2356; al-Tirmidhi, 696; classed as hasan in al-Irwa’, 4/45)
6 – It is Sunnah when breaking the fast to say what is narrated in the hadeeth, which is to say Bismillaah. This is obligatory according to the correct view because the Prophet (peace and blessings of Allaah be upon him) enjoined that. The words “Allaahumma laka sumtu wa ‘ala rizqika aftartu, Allaahumma taqabbal minni, innaka antaal-samee’ al-‘aleem (O Allaah, for You I have fasted and with Your provision I have broken my fast, O Allaah accept (this fast) from me for You are the All-Hearing, All-Knowing) are da’eef (weak), as stated by Ibn al-Qayyim (Zaad al-Ma’aad, 2/51). There is also another report: “Dhahaba al-‘zama’ wa abtallat al-‘urooq wa thabata al-ajr in sha Allaah (the thirst is gone, the veins have been moistened and the reward is assured, if Allaah wills).” (Narrated by Abu Dawood, 2357; al-Bayhaqi, 4/239; classed as hasan in al-Irwa’, 4/39).
There are ahaadeeth which speak of the virtue of the du’aa’ of the fasting person, such as the following:
(i) It was narrated from Anas (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Three prayers are not rejected: the prayer of a father, the prayer of a fasting person, and the prayer of a traveler.” Narrated by al-Bayhaqi, 3/345; classed as saheeh by al-Albaani in al-Saheeh 1797.
(ii) It was narrated from Abu Umaamah in a marfoo’ report: “Every time the fast is broken Allaah has people whom He ransoms.” Narrated by Ahmad, 21698; classed as saheeh by al-Albaani in Saheeh al-Targheeb, 1/491.
(iii) It was narrated from Abu Sa’eed al-Khudri in a marfoo’ report: “Allaah ransoms people every day and night – i.e., in Ramadaan – and every day and night the Muslim has a prayer that is answered.” Narrated by al-Bazzaar; classed as saheeh by al-Albaani in Saheeh al-Targheeb, 1/491.
See also questions no. 37745, 37720, 13999, 14103.
Islam Q&A

Some of the Sunnahs of fasting

2007-08-20T15:08:00.001-07:00

How can sins happen in Ramadaan when the devils are chained up?

2007-08-20T15:07:00.001-07:00

How can sins happen in Ramadaan when the devils are chained up?
Question:I heard the imam mention that the shaytan is not present in the month of Ramadhan. If this is true why is it hard for a muslim to stay away from sins during the month of ramadan even if the muslim is performing his or her regular duties.
Answer:Praise be to Allaah.
Firstly:
The idea that the devils are not present in Ramadaan is not correct. What is proven from the Prophet (peace and blessings of Allaah be upon him) is that the devils are chained up during Ramadaan.
Al-Bukhaari (1899) and Muslim (1079) narrated from Abu Hurayrah (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When Ramadaan comes, the gates of Paradise are opened, the gates of Hell are closed, and the devils are chained up.”
See question no. 39736.
Al-Qurtubi said:
If it is said, How come we see many evil actions and sins happening in Ramadaan? If the devils are chained up that would not happen.
The answer is that evil actions are reduced on the part of those who fast meeting all the conditions of fasting and taking care to observe the proper etiquette; or that only some of the devils are chained up, namely the maarids (strong ones), and not all of them, as it says in some reports; or that evils are reduced in this month, which is something noticeable – fewer evils happen in this month than in others. If all of them were to be chained up that does not mean that evil and sin would not happen, because there are other causes of evil apart from the devils, such as evil souls, bad habits and human devils.
From Fath al-Baari.
Shaykh Ibn ‘Uthaymeen was asked in Fataawa al-Siyaam (p. 466):
How can we reconcile between the idea that the devils are chained up in Ramadaan and the fact the people commit sin?
He replied:
The fact that sin happens in Ramadaan does not contradict the report that the devils are chained up in Ramadaan, because the fact that they are chained up does not prevent them from moving. Hence it says in the hadeeth: “And the strong devils are chained up, and they cannot achieve what they usually achieve (at other times).” Narrated by Ahmad, 7857; this hadeeth was mentioned by al-Albaani in Da’eef al-Targheeb, 586; he said: it is da’eef jiddan (very weak).
It does not mean that the devils do not move at all, rather they can move and lead people astray, but their activities during Ramadaan are not like their activities at other times.
Islam Q&A

If a person cannot help vomiting then some of the vomit goes back into his stomach unintentionally, that does not invalidate his fast.

2007-08-20T15:06:00.000-07:00

If a person cannot help vomiting then some of the vomit goes back into his stomach unintentionally, that does not invalidate his fast.
Question:I am two months pregnant and I have been vomiting during the month of Ramadaan. Sometimes the vomiting occurs shortly before Maghrib, and sometimes I feel that some of the vomit goes back into the stomach. What is the ruling on that?.
Answer:Praise be to Allaah.
Firstly:
There is no dispute among the scholars concerning the fact that vomiting deliberately is one of the things that invalidate the fast, but if a person cannot help vomiting, that does not break his fast. This was mentioned by al-Khattaabi and Ibn al-Mundhir. See al-Mughni, 4/368.
The evidence for that from the Sunnah is the report narrated by al-Tirmidhi (720) from Abu Hurayrah, that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever cannot help vomiting does not have to make up the fast, but whoever makes himself vomit deliberately, let him make it up.” Classed as saheeh by al-Albaani in Saheeh al-Tirmidhi.
Shaykh al-Islam Ibn Taymiyah said in al-Fataawa (25/266): With regard to vomiting, whoever makes himself vomit deliberately has broken his fast, but if he cannot help vomiting, this does not break the fast.
Shaykh Ibn Baaz was asked about the ruling on one who cannot help vomiting when he is fasting – does he have to make up that day or not? He replied:
He does not have to make it up, but if he made himself vomit, then he has to make it up. And he quoted the hadeeth referred to above as evidence.
Shaykh Ibn ‘Uthaymeen was asked in Fataawa al-Siyaam (p. 231) whether vomiting in Ramadaan breaks the fast. He replied:
If a person vomits deliberately, this breaks the fast, but if it was not deliberate then this does not break the fast. The evidence for that is the hadeeth of Abu Hurayrah (may Allaah be pleased with him), and he quoted the hadeeth referred to above.
So if you cannot help vomiting, then you have not broken your fast. If a person feels that his stomach is churning and what is in it is going to come out, then do we tell him that he has to prevent it, or to make it happen? No, but we do say: take a neutral stance. Do not try to make it happen and do not try to prevent it, because if you make yourself vomit you will have broken your fast, but if you try to prevent it you will harm yourself. So leave it, and if it comes out without any action on your part, then it will not harm you and you will not have broken your fast.
Secondly:
If some of the vomit goes back into the stomach without any deliberate action on a person’s part, then his fast is valid, because this did not happen by his choice. The Standing Committee was asked (10/254) about a fasting person who vomited then swallowed his vomit without meaning to – what is the ruling in this case?
They replied:
If he vomited deliberately then his fast is invalidated, but if he could not help it then his fast is not invalidated. Similarly it is not invalidated by his swallowing it so long as he did not do that deliberately.
Islam Q&A

What is meant by the devils being chained up in Ramadaan?

2007-08-20T14:54:00.000-07:00

What is meant by the devils being chained up in Ramadaan?
Question:What do you say about the devils being chained up in Ramadaan?.
Answer:Praise be to Allaah.
Al-Bukhaari (1899) and Muslim (1079) narrated from Abu Hurayrah (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When Ramadaan comes, the gates of Paradise are opened, the gates of Hell are closed, and the devils are chained up.”
The scholars differed as to the meaning of the devils being chained up in Ramadaan.
Al-Haafiz ibn Hajar said, quoting al-Haleemi: It may be interpreted at meaning that the devils are not able to tempt the Muslims as they are at other times because they are busy with the fast which controls their desires, and with reading Qur’aan and dhikr (remembrance of Allaah). Another scholar – someone other than al-Haleemi – said that what is meant by the devils is some of them, namely the maarids (strong devils), who are chained up.
‘Iyaad said: it may be interpreted in a literal sense, and that is as a sign to the angels that the month has begun, and in veneration of its sanctity, and so as to prevent the devils from harming the Muslims. And it may be interpreted as referring to the great amount of reward and forgiveness, and that the devils tempt people less, so it is as if they are chained up. This second interpretation is supported by the fact that according to a report narrated by Yoonus from Ibn Shihaab which is recorded by Muslim it says “the gates of mercy are opened”. The chaining up of the devils may also be understood as a metaphor for them being unable to tempt people and make their whims and desires attractive to them. Al-Zayn ibn al-Muneer said: The first view is most likely to be correct, and there is no need to try to understand it in anything other than the literal sense.
Fath al-Baari, 4/114.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked about the words of the Prophet (peace and blessings of Allaah be upon him) “and the devils are chained up,” – yet we still see people suffering from epilepsy during the day in Ramadaan, so how can the devils be chained up when some people are suffering epileptic fits?
He replied: In some versions of the hadeeth it says “and the strong devils (maarids) are chained up” – this is narrated by al-Nasaa’i. This hadeeth is speaking of matters of the unseen, so we have to accept it and not discuss it any further. This is safer for a person’s religious commitment. Hence when ‘Abd-Allaah, the son of Imam Ahmad ibn Hanbal said to his father, “Some people suffer epileptics fits during the day in Ramadaan,” the Imam said: “This is what the hadeeth says and we do not discuss this.”
Moreover it seems that what is meant by their being chained up is that they are prevented from tempting people, based on the fact that there is a great deal of goodness and many people turn to Allaah during Ramadaan.
Majmoo’ al-Fataawa, 20.
Based on this, the chaining up of the devils is something that happens in a real sense, about which Allaah knows best. This does not mean that evil things do not happen or that people do not commit sin.
And Allaah knows best.
See also question no. 12653.
Islam Q&A

What is meant by the devils being chained up in Ramadaan?

2007-08-15T07:20:00.000-07:00

What is meant by the devils being chained up in Ramadaan?
Question:What do you say about the devils being chained up in Ramadaan?.
Answer:Praise be to Allaah.
Al-Bukhaari (1899) and Muslim (1079) narrated from Abu Hurayrah (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When Ramadaan comes, the gates of Paradise are opened, the gates of Hell are closed, and the devils are chained up.”
The scholars differed as to the meaning of the devils being chained up in Ramadaan.
Al-Haafiz ibn Hajar said, quoting al-Haleemi: It may be interpreted at meaning that the devils are not able to tempt the Muslims as they are at other times because they are busy with the fast which controls their desires, and with reading Qur’aan and dhikr (remembrance of Allaah). Another scholar – someone other than al-Haleemi – said that what is meant by the devils is some of them, namely the maarids (strong devils), who are chained up.
‘Iyaad said: it may be interpreted in a literal sense, and that is as a sign to the angels that the month has begun, and in veneration of its sanctity, and so as to prevent the devils from harming the Muslims. And it may be interpreted as referring to the great amount of reward and forgiveness, and that the devils tempt people less, so it is as if they are chained up. This second interpretation is supported by the fact that according to a report narrated by Yoonus from Ibn Shihaab which is recorded by Muslim it says “the gates of mercy are opened”. The chaining up of the devils may also be understood as a metaphor for them being unable to tempt people and make their whims and desires attractive to them. Al-Zayn ibn al-Muneer said: The first view is most likely to be correct, and there is no need to try to understand it in anything other than the literal sense.
Fath al-Baari, 4/114.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked about the words of the Prophet (peace and blessings of Allaah be upon him) “and the devils are chained up,” – yet we still see people suffering from epilepsy during the day in Ramadaan, so how can the devils be chained up when some people are suffering epileptic fits?
He replied: In some versions of the hadeeth it says “and the strong devils (maarids) are chained up” – this is narrated by al-Nasaa’i. This hadeeth is speaking of matters of the unseen, so we have to accept it and not discuss it any further. This is safer for a person’s religious commitment. Hence when ‘Abd-Allaah, the son of Imam Ahmad ibn Hanbal said to his father, “Some people suffer epileptics fits during the day in Ramadaan,” the Imam said: “This is what the hadeeth says and we do not discuss this.”
Moreover it seems that what is meant by their being chained up is that they are prevented from tempting people, based on the fact that there is a great deal of goodness and many people turn to Allaah during Ramadaan.
Majmoo’ al-Fataawa, 20.
Based on this, the chaining up of the devils is something that happens in a real sense, about which Allaah knows best. This does not mean that evil things do not happen or that people do not commit sin. And Allaah knows best.
See also question no. 12653.
Islam Q&A

She does not remember whether she made up the days that she owed or not

2007-08-15T07:19:00.001-07:00

She does not remember whether she made up the days that she owed or not
Question:Last Ramadaan I did not fast (some days) because of my monthly period, and now I cannot remember whether I made up those days or not, but I think it is most likely that I did make them up. What should I do?.
Answer:Praise be to Allaah.
You do not have to make them up; it is sufficient for you to act upon what you think is most likely.
Acting on the basis of what you think most likely with regard to acts of worship is something that was narrated in sharee’ah. For example, the Prophet (peace and blessings of Allaah be upon him) said: “If any one of you is uncertain about his prayer (i.e., how many rak’ahs he has prayed), let him think what is most likely to be the case and complete the prayer on that basis, then say the tasleem, then prostrate twice.” Narrated by al-Bukhaari, 401; Muslim, 572.
Al-Nawawi said:
This is evidence (that supports the view of) Abu Haneefah – may Allaah have mercy on him – and those who agreed with him among the people of Kufa and others of ahl al-ra’y, that whoever is uncertain of how many rak’ahs he has done in his prayer should act on the basis of what he thinks is most likely to be the case; he does not have to limit himself to the lower amount and do more. The apparent meaning of this hadeeth is their evidence. End quote.
Shaykh al-Islam confirmed in Majmoo’ al-Fataawa (23/5-16) that this hadeeth refers to acting upon what one thinks is most likely the case. He regarded as weak the view of some scholars, that what is meant by acting upon what one is certain of is to act upon the smaller number, such as if a person is unsure as to whether he has prayed two rak’ahs or three, he should assume it is two.
Shaykh Ibn ‘Uthaymeen said in his book Manzoomaat fi Qawaa’id al-Fiqh wa Usoolihi:
If you cannot be certain, than refer to what you think is most likely to be the case, then you will be following the right course.
What this means is that if a person cannot act on the basis of certainty, then he should act on the basis of what he thinks is most likely the case.
If you think it is most likely that you made up those days, then you do not have to do anything; you do not have to make up these days again.
If a woman is not sure whether she made up the days that she owes or not, and neither seems more likely to her to be the case, then she has to make them up.
Shaykh Ibn ‘Uthaymeen was asked in Fataawa al-Siyaam (p. 372): If a woman does not fast some days in Ramadaan, but she forget whether she fasted those days or not, and all she remembers is that she only has one day left, should she fast those days again or act on the basis of what she is certain about?
He replied:
If she is not certain that she has one day left, then she only has to fast one day, but if she is certain that she only has to fast one day, but she is not sure whether she fasted it or not, then she has to fast it, because the basic principle is that she still owes it, and if she has not discharged her duty then she still has to fast it. This is unlike the case of one who is uncertain as to whether she has one day or two to fast; she only has to fast one day. But if she knows that she has to fast one or more days, but she is not sure whether she fasted them or not, then she has to fast it, because the basic principle is that she still has to fast it.
Islam Q&A

He needs to have an injection into a vein – will that affect his fast?

2007-08-15T07:17:00.000-07:00

He needs to have an injection into a vein – will that affect his fast?
Question:One of my friends has been stricken with the onset of cancer and has to take a course of treatment in Ramadaan, consisting of a number of medicines dissolved in liquids which are to be administered intravenously. Is his fasting valid?.
Answer:Praise be to Allaah.
Two scenarios may apply to having injections during the day in Ramadaan:
1 – Where the injection provides nourishment that takes the place of food and drink; this kind of injection invalidates the fast because it is like eating and drinking.
2 – Where what is injected is not a kind of nourishment; this does not break the fast or affect it. In this case it makes no difference whether the injection is into a vein or a muscle.
But if it is possible to have these injections at night, that is better and more on the safe side with regard to the fast.
Shaykh Ibn Baaz (15/257) was asked about the ruling on a person who had intravenous and intramuscular injections during the day in Ramadaan when he was fasting and completed his fast – was his fast invalidated and does he have to make it up, or not?
He replied:
His fast is valid, because an injection into a vein is not like eating or drinking; this applies more so in the case on an intramuscular injection. But if he makes it up in order to be on the safe side, that is better. If it can be delayed until nighttime, if he needs to have it, that is better too, so as to avoid an area of scholarly dispute.
Shaykh Ibn ‘Uthaymeen was asked in Fataawa al-Siyaam (p. 220) about the ruling on having injections into a vein, muscle or the buttock.
He replied:
There is nothing wrong with having injections into a vein, muscle or buttock, and that does not break the fast, because this is not one of the things that break the fast; it is not food or drink, and it is not like eating or drinking. We have already explained that this does not have any effect on the fast. What does affect the fast is when a sick person is given an injection of something that takes the place of food and drink.
The Standing Committee (10/252) was asked about the ruling on administering medicine via injection during the day in Ramadaan, whether that is nourishment or medication.
They replied: it is permissible to administer medicine by needle into a muscle or vein to a fasting person during the day in Ramadaan, but it is not permissible for the fasting person to be given a nourishing injection during the day in Ramadaan, because that comes under the ruling on eating or drinking, so that injection is regarded as a means of breaking the fast in Ramadaan. If the injection can be given into a muscle or vein at night, that is better.
Islam Q&A

Fasting is not accepted if one doesn’t pray

2007-08-15T07:15:00.000-07:00

Fasting is not accepted if one doesn’t pray
Question:Is it permissible to fast without praying?.
Answer:Praise be to Allaah.
No good deeds will be accepted from one who does not pray – no zakaah, no fasting, no Hajj or anything else.
Al-Bukhaari (520) narrated that Buraydah said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever does not pray ‘Asr, his good deeds will be annulled.”
What is meant by “his good deeds will be annulled” is that they will be rendered invalid and will be of no benefit to him. This hadeeth indicates that Allaah will not accept any good deed from one who does not pray, so the one who does not pray will not benefit at all from his good deeds and no good deed of his will be taken up to Allaah.
It seems from the hadeeth that there are two types of those who do not pray: those who do not pray at all, which annuls all their good deeds, and those who do not offer a particular prayer on a particular day, which annuls the good deeds of that day. So annulment of all good deeds happens to those who forsake all the prayers, and annulment of the good deeds of a particular day happens to the one who omits a particular prayer.
Shaykh Ibn ‘Uthaymeen was asked in Fataawa al-Siyaam (p. 87) about the ruling on the fasting of one who does not pray.
He replied:
The fast of one who does not pray is not valid and is not accepted, because the one who does not pray is a kaafir and an apostate, because Allaah says (interpretation of the meaning):
“But if they repent [by rejecting Shirk (polytheism) and accept Islamic Monotheism], perform As-Salaah (Iqaamat-as-Salaah) and give Zakaah, then they are your brethren in religion”
[al-Tawbah 9:11]
And the Prophet (peace and blessings of Allaah be upon him) said: “Between a man and shirk and kufr stands his giving up prayer.” Narrated by Muslim, 82. And he (peace and blessings of Allaah be upon him) said: “The covenant that separates us from them is prayer; whoever gives up prayer is a kaafir.” Narrated by al-Tirmidhi, 2621; classed as saheeh by al-Albaani in Saheeh al-Tirmidhi.
This is also the view of most of the Sahaabah, if not their consensus. ‘Abd-Allaah ibn Shaqeeq (may Allaah have mercy on him), who was one of the well-known Taabi’een, said: The companions of the Prophet (peace and blessings of Allaah be upon him) did not think that omitting any action made a person a kaafir, except for prayer. Based on this, if a person fasts but he does not pray, then his fast is rejected and not accepted, and it will not avail him anything before Allaah on the Day of Resurrection. We say to him: Pray then fast, because if you fast but do not pray, then your fast will be rejected, because acts of worship are not accepted from a kaafir.
The Standing Committee (10/140) was asked: if a person is keen to fast in Ramadaan and to pray in Ramadaan only, but he stops praying as soon as Ramadaan is over, does his fasting count?
They replied:
Prayer is one of the pillars of Islam, and it is the most important pillar after the Shahaadatayn. It is an individual obligation (fard ‘ayn), and whoever does not do it because he denies that it is obligatory, or he does not do it because he is careless and lazy, is a kaafir. With regard to those who fast Ramadaan and pray in Ramadaan only, this is trying to cheat Allaah, and unfortunate indeed are those who only acknowledge Allaah in Ramadaan. Their fasting is not valid if they do not pray at times other than Ramadaan, rather this makes them kaafirs in the sense of major kufr (kufr akbar), even if they do not deny that prayer is obligatory, according to the more sound of the two scholarly opinions.
Islam Q&A

She did not make up the days when she had her period and now she cannot fast

2007-08-15T07:14:00.000-07:00

She did not make up the days when she had her period and now she cannot fast
Question:I did not fast on the days of my period in previous years, and I did not know that I had to fast these days before the next Ramadaan came. Now I suffer medical problems and am weak, and I cannot fast these days. It is permissible for me to feed poor people instead? If that is permissible, I do not know how many days are involved so how should I go about feeding them?.
Answer:Praise be to Allaah.
Firstly:
When a woman does not fast because of her period, she has to make up the days that she missed, because ‘Aa’ishah (may Allaah be pleased with her) said: “That – meaning menstruation – used to happen to us and we were told to make up the fasts but we were not told to make up the prayers.” Narrated by Muslim, 335.
Secondly:
We have already stated in the answer to question no. 26865 that it is obligatory to make up days missed in Ramadaan before the next Ramadaan comes; it is not permissible to delay it except for those who have a reason.
Thirdly:
Whoever is obliged to make up missed fasts but then is unable to do so because of sickness or weakness for which there is no hope of a cure should feed the poor instead, one poor person for each day.
Shaykh Ibn ‘Uthaymeen was asked in Fataawa Arkaan al-Islam (p. 455):
A young girl got her period and she fasted the days of her period out of ignorance. What does she have to do?
He replied:
She has to make up the days that she fasted during her period, because fasts observed whilst menstruating are not accepted and are not valid, even if she was ignorant of that, and there is no limit to the time when they can be made up.
Here is a case which involves the opposite scenario: A woman started her periods when she was young, and she was too shy to tell her family, and she did not fast Ramadaan. This woman has to make up the month that she did not fast, because once a woman starts her periods she becomes mukallifah (accountable for her deeds), because menstruation is one of the signs of having reached adolescence.
He was also asked about a woman who did not make up the days from her period in Ramadaan until she owed nearly two hundred days, and now she is sick and old and cannot fast – what should she do?
He replied:
If this woman will be harmed by fasting as mentioned in the question, because she is elderly and sick, then she should feed one poor person for each day. She should calculate how many days she owes from the past and feed one poor person for each day.
Fataawa al-Siyaam, p. 121.
For information on how much must be given when feeding the poor, see question no. 38867.
In conclusion:
If you are able to fast then you have to make up the days. If you will not be able to fast then you have to feed one poor person for each day. Try to figure out how many days you did not fast until you think it most likely that you have reached the right number.
Islam Q&A

She fasted the days of her period out of ignorance – what should she do?

2007-08-15T07:13:00.000-07:00

She fasted the days of her period out of ignorance – what should she do?
Question:I fasted all of Ramadaan and I did not know that on the days of my period I should not fast, or that I should make up those days after that. I want to make up those days by fasting and feeding a poor person for each day, but I do not know any poor people whom I could feed. It is permissible for me to donate money to any cause such as orphans or to mosques instead of that? And how much is the kafaarah (expiation) for each day in Egyptian pounds?.
Answer:Praise be to Allaah.
The scholars are agreed that the menstruating woman should not fast, and that her fast is not valid if she does fast, and that she has to make up the days that she did not fast in Ramadaan because of her period.
See question no. 33594.
What you have to do is to make up those days, and repent to Allaah for your failing to seek knowledge, which led you to commit this haraam action.
If you will be able to make up these days in the same year before the next Ramadaan comes, then all you have to do is to make up the fasts, and you do not have to feed the poor.
But if you delayed making up the fasts until the next Ramadaan came, with no excuse, then there is a difference of scholarly opinion in this case: should you feed the poor as well as making up the missed fasts, or not?
We have already stated in the answer to question no. 26865 that you do not have to feed the poor.
But if you want to be on the safe side, and you feed the poor as well as make up the missed fasts, that is good.
What is meant by feeding the poor is feeding one poor person for each day, giving half a saa’ of the local staple food, such as rice or dates. Shaykh Ibn Baaz stated that this is approximately equivalent to one and a half kilograms of rice. Fataawa Ramadaan, p. 545.
The majority of scholars are of the view that it is not sufficient to pay the monetary value of the fidyah (ransom), so you cannot pay money; rather you should give the actual food to a poor person, as stated above.
The Standing Committee was asked about an old man who was not able to fast. They replied:
You are allowed not to fast so long as you are unable to do so, and you have to feed one poor person for each day that you do not fast. You can give it all at once or break it up into smaller amounts, because Allaah says (interpretation of the meaning):
“and [Allaah] has not laid upon you in religion any hardship”
[al-Hajj]
It is not enough to give money instead of giving food.
Fataawa al-Lajnah al-Daa’imah, 10/163.
You can give money to any charitable organization, or to the imam of a mosque who is known for his religious commitment and righteousness, to buy food on your behalf and distribute it to the poor, and how many there are nowadays.
You could also make food for the poor, of an amount commensurate with the number of days you owe. Al-Bukhaari said: With regard to the old man, if he is unable to fast: for one or two years Anas, after he grew old, fed bread and meat to a poor person every day and did not fast.
It is permissible to give this kafaarah to orphans if they are poor, but not every orphan is poor or needy.
And Allaah knows best.
Islam Q&A

Fasting with the intention of both making up a missed fast and observing a voluntary fast

2007-08-15T07:12:00.000-07:00

Fasting with the intention of both making up a missed fast and observing a voluntary fast
Question:Is it permissible to observe a voluntary fast with two intentions, the intention of making up a missed Ramadaan fast and the intention of observing a Sunnah fast? What is the ruling on fasting with regard to those who are travelling or sick? If they are able to fast, will it be accepted from them or not?.
Answer:Praise be to Allaah.
It is not permissible to observe a voluntary fast with two intentions, the intention of making up a missed fast and the intention of observing a Sunnah fast.
It is better for the traveller who is travelling a short distance not to fast, but if he fasts that will be good enough. It is better for one who finds it too difficult to fast because of sickness not to fast. If he knows or thinks it most likely that fasting will harm him or lead to his death then he must break his fast, so as to ward off harm. Whatever the case, both the traveller and the one who is sick have to make up the fasts they missed in Ramadaan on other days, but if they fast even though that causes them hardship, that is valid.
And Allaah is the Source of strength.
Fataawa al-Lajnah al-Daa’imah li’l-Buhooth al-‘Ilmiyyah wa’l-Ifta’, 10/383

Listening to music in Ramadaan

2007-08-15T07:11:00.000-07:00

Listening to music in Ramadaan
Question:If you are fasting, and you get you menstrual cycle at the last five minutes before iftar, do you still have to break your fast. Another questions is music haraam while fasting?.
Answer:Praise be to Allaah.
Listening to music is haraam, whether in Ramadaan or at other times, but it is more forbidden in Ramadaan, and is a greater sin, because fasting does not only mean refraining from eating and drinking, rather it means attaining piety or fear of Allaah, and it means that all the physical faculties should refrain from disobeying Allaah.
Allaah says (interpretation of the meaning):
“O you who believe! Observing As-Sawm (the fasting) is prescribed for you as it was prescribed for those before you, that you may become Al-Muttaqoon (the pious)”
[al-Baqarah 2:183]
And the Prophet (peace and blessings of Allaah be upon him) said: “Fasting does not just mean (abstaining) from eating and drinking, rather fasting means (abstaining) from idle and obscene talk…”
Narrated by al-Haakim who said: This hadeeth is saheeh according to the conditions of Muslim.
See also question no. 37989
The saheeh Sunnah of the Prophet (peace and blessings of Allaah be upon him) clearly indicates that listening to musical instruments is haraam.
Al-Bukhaari narrated in a mu’allaq report that the Prophet (peace and blessings of Allaah be upon him) said: “There will be among my ummah people who regard adultery, silk, pork and musical instruments as permissible…” Al-Tabaraani and al-Bayhaqi said that this was a mawsool report.
This hadeeth indicates that musical instruments are haraam in two ways:
1 – The Prophet (peace and blessings of Allaah be upon him) said, “[they] will regard… as permissible.” This clearly indicates that the things mentioned are haraam, but those people will regard them as permissible.
2 – Musical instruments are mentioned in conjunction with things that are definitely haraam, namely adultery (zina) and alcohol. If it were not haraam it would not have been mentioned alongside them.
See al-Silsilah al-Saheehah by al-Albaani , hadeeth no. 91.
The believer should make the most of this blessed month and turn to his Lord. He should repent to Allaah and give up haraam things that he was in the habit of doing before Ramadaan, so that Allaah might accept his fast and set his affairs straight.
And Allaah knows best.
Islam Q&A

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

2007-08-15T07:10:00.000-07:00

Ruling on the fast of a pregnant woman who is affected by fasting
Question:Is it mandatory for a pregnant woman to observe fasting in Ramadhan and Ashoo'ra. I advised my wife not to fast during last Ramadhaan and she was not fasting because she was pregnant.She was weak and anaemic last time when she was pregnant. She had miscarried by end of Ramadhan when she was 12 weeks pregnant. What is the ruling about her missed fasting during ramadhan. Does she have to complete them before next ramadhaan. Can she fast normally when she finds that she is pregnant?. She always insist on fasting during pregnancy. Any medical evidences will also help that the baby won't be harmed by fasting during pregnancy.
Answer:Praise be to Allaah.
This question covers three topics:
1- The ruling on a pregnant woman breaking her fast in Ramadaan
2- How a miscarriage in Ramadaan affects a woman’s fast
3- The ruling on making up fasts after Ramadaan
With regard to the pregnant woman: it is permissible for her not to fast if she fears some harm which she thinks will most likely affect her and/or her baby. Breaking the fast becomes obligatory if she fears that she may die or be severely harmed if she fasts. In that case she has to make up the fast later on but she does not have to pay the fidyah. This is according to the consensus of the fuqaha’, because Allaah says (interpretation of the meanings):
“And do not kill yourselves”
[al-Nisa’ 4:29]
“and do not throw yourselves into destruction”
[al-Baqarah 2:195]
The scholars are similarly agreed that it is not obligatory to pay the fidyah in this case, because a woman in this case is like one who is sick and one who fears for his life.
If the woman fears for her baby only (and not for herself), then some of the scholars are of the view that it is permissible for her to break her fast, but they say that she must make up the fast later on and pay the fidyah (which means feeding one poor person for each day not fasted), because of the report narrated from Ibn ‘Abbaas concerning the verse (interpretation of the meaning):
“And as for those who can fast with difficulty, (e.g. an old man), they have (a choice either to fast or) to feed a Miskeen (poor person) (for every day)”
[al-Baqarah 2:184]
Ibn ‘Abbaas said: This is a concession allowed to old men and women, who can only fast with difficulty; they are allowed to break the fast and to feed one poor person for each day of fasting missed. This also applies to pregnant and nursing women, if they are afraid.” Abu Dawood said: “i.e., if they are afraid for their children, they may break the fast.” (Narrated by Abu Dawood, 1947; classed as saheeh by al-Albaani in al-Irwa’, 4/18, 25).
(See al-Mawsoo’ah al-Fiqhiyyah, 16/272)
Hence it is clear that if fasting will cause great harm to a woman or to her baby, she is obliged to break the fast, on condition that the doctor who states that fasting will cause harm is a doctor who can be trusted.
This has to do with breaking the fast during Ramadaan. With regard to ‘Aashoora, fasting on this day is not obligatory, according to scholarly consensus; rather it is mustahabb, and it is not permissible for a woman to observe a naafil fast when her husband is present, except with his permission. If he tells her not to fast then she has to obey him, especially if that is in the interests of the foetus.
With regard to miscarriage: “If the matter is as mentioned, that the miscarriage occurred in the third month of pregnancy, then the blood that comes out is not considered to be the blood of nifaas (bleeding following childbirth), rather it is the blood of istihaadah (non-menstrual vaginal bleeding), because what the woman passed was a clot (‘alaqah) in which there were no human features. On this basis, she should pray and fast even if she sees some blood, but she should do wudoo’ for each prayer, and she has to make up the days when she did not fast and the prayers that she missed.”
(See Fataawa al-Lajnah al-Daa’imah, 10.218)
With regard to the fasts that she has missed: “Everyone who owes fasts from Ramadaan has to make them up before the next Ramadaan. He may delay that until Sha’baan. But if the next Ramadaan comes and he has not made them up and had no excuse for that, then he is guilty of sin and he has to make them up as well as feeding one poor person for each day, as was stated by a number of the Companions of the Prophet (peace and blessings of Allaah be upon him). The amount to be given is half a saa’ of the local staple food for each day, which may be given to a number of poor persons or to one. But if a person had an excuse for delaying making up the fasts, because he was sick or was travelling, then all he has to do is to make up the missed fasts, and he does not have to feed the poor, because of the general meaning of the verse (interpretation of the meaning):
‘but if any of you is ill or on a journey, the same number (should be made up) from other days’
[al-Baqarah 2:184].
And Allaah is the Source of strength.”
(Fataawa al-Shaykh Ibn Baaz, 15/340)Sheikh Muhammed Salih Al-Munajjid

How should the Muslim intend to fast?

2007-08-15T07:08:00.002-07:00

How should the Muslim intend to fast?
Question:How should a person form his intention to fast Ramadan? When should he have the intention to fast?
Answer:Praise be to Allaah.
“The intention (niyyah) means resolving to fast. It is essential to have the intention the night before, night by night, in Ramadaan.”
(Fataawa al-Lajnah al-Daa’imah, vol. 10, p. 246)
“Some scholars were of the view that in the case of a repeated act of worship, it is sufficient to form the intention once the first time one does, unless the sequence of repetition is interrupted, in which case a new intention must be formed. On this basis, if a person has the intention of fasting on the first day of Ramadaan that he will fast this whole month, that is enough to cover the whole month, so long as he does not have an excuse to break his fast and thus break this continuity, such as traveling during Ramadaan. In that case, when he wants to resume fasting he must form the intention of fasting again.
This is the more correct opinion, because all the Muslims, if you ask them, will say that they intend to fast the whole month from beginning to end. So even if the intention is not formed literally, it is there by implication, because the basic principle is that it does not stop. Hence we say that if the continuity is broken for some permissible reason, then one starts fasting again, the intention must be renewed. This is the view which brings peace of mind.”
al-Sharh al-Mumti’, vol. 6, p. 369-370).

Ruling on breaking one’s fast in Ramadaan because of exams

2007-08-15T07:08:00.001-07:00

Ruling on breaking one’s fast in Ramadaan because of exams
Question:If the exams for high school graduation are held in Ramadaan, is it permissible for a student to break his fast in Ramadaan so that he will be able to concentrate in the exam?Answer:Praise be to Allaah.
It is not permissible for one who is accountable to break his fast in Ramadaan because of exams, because that is not one of the excuses that are allowed in sharee’ah. Rather he has to fast, and do his studying and revision at night if it is too hard for him to do that during the day.
Those who are in charge of exams should be kind to the students and not make the exams in Ramadaan, thus serving two interests, the interests of the fast and to help the students prepare for the exams. It was narrated in a saheeh report from the Messenger of Allaah (peace and blessings of Allaah be upon him): “O Allaah, whoever is put in charge of any of the affairs of my ummah and is kind to them, show kindness towards him, and whoever is put in charge of any of the affairs of my ummah and is harsh towards them, show harshness towards him.” (Narrated by Muslim in his Saheeh). So my advice to those who are in charge of exams is to be kind to the students and not to have exams in Ramadaan, but to have them before or after. We ask Allaah to give us all strength.
Fataawa al-Shaykh Ibn Baaz, vol. 4, p. 223.

Those who used to fast will be called from the gate of al-Rayyaan

2007-08-15T07:07:00.001-07:00

Those who used to fast will be called from the gate of al-Rayyaan
Question:My husband tells me about the "Gate of Ridwan" of which is opened only during the month of Ramadan. I am told that when this gate is opened, wealth is poured from Allah (SW) through this gate. Can you confirm/clarify this statement and offer guidance for more understanding?
Answer:Praise be to Allaah.
Firstly:
Allaah has enjoined upon the Muslims fasting the month of Ramadaan, and He has promised a great reward to those who fast. Because the virtue of fasting is so great, Allaah has not specified the reward for it, rather He said – in a hadeeth qudsi – “… except for fasting, for it is for Me, and I shall reward for it.”
The virtues of the month of Ramadaan are many. For example, that which Allaah has promised those who fast, namely the gate of al-Rayyaan. This is the name which was narrated in the hadeeth whose authenticity is agreed upon. Sahl (may Allaah be pleased with him) said that the Prophet (peace and blessings of Allaah be upon him) said: “In Paradise there is a gate called al-Rayyaan, through which those who used to fast will enter on the Day of Resurrection, and no one but they will enter it. It will be said, ‘Where are those who fasted?’ They will get up, and none will enter it but them. When they have entered, it will be locked, and no one else will enter.” (al-Bukhaari, 1763; Muslim, 1947).
Among the ahaadeeth which explain the reward for fasting are the following:
It was narrated from Abu Salamah that Abu Hurayrah said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘Whoever fasts Ramadaan out of faith and seeking reward, his previous sins will be forgiven.’” (Narrated by al-Bukhaari, al-Eemaan, 37).
It was narrated that Abu Hurayrah (may Allaah be pleased with him) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘Allaah says: “Every deed of the son of Adam is for him, except for fasting; it is for Me and I shall reward for it.” Fasting is a shield and when one of you is fasting he avoid sexual relations with his wife and quarreling. If somebody should fight or quarrel with him, he should say, ‘I am fasting.’ By the One in Whose hand is my soul, the unpleasant smell coming out from the mouth of a fasting person is better in the sight of Allaah than the smell of musk. The fasting person will have two moments of joy: one when he breaks his fast, and the other when he meets his Lord; then he will be pleased because of his fasting.’”
(Narrated by al-Bukhaari, 1771)
Secondly:
It is known that Paradise has many gates, because Allaah says (interpretation of the meaning):
“‘Adn (Eden) Paradise (everlasting Gardens), which they shall enter and (also) those who acted righteously from among their fathers, and their wives, and their offspring. And angels shall enter unto them from every gate”
[al-Ra’d 13:23]
“And those who kept their duty to their Lord (Al-Muttaqoon – the pious) will be led to Paradise in groups till when they reach it, and its gates will be opened (before their arrival for their reception) and its keepers will say: Salaamun ‘Alaykum (peace be upon you)! You have done well, so enter here to abide therein”
[al-Zumar 39:73]
In the saheeh ahaadeeth it says that there are eight gates:
It was narrated from Sahl ibn Sa’d (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “In Paradise there are eight gates, among which is a gate called al-Rayyaan, which none will enter but those who fast.” (Narrated by al-Bukhaari, 3017).
It was narrated from ‘Ubaadah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever bears witness that there is no god but Allaah alone, with no partner or associate, and that Muhammad is His slave and Messenger, and that ‘Eesa is the slave of Allaah and His Messenger, and a word which Allaah bestowed on Maryam and a spirit created by Him (cf. al-Nisa’ 4:171), and that Paradise is true and Hell is true, will have the right to be admitted by Allaah to Paradise through whichever of the eight gates he wishes, because of his good deeds.” (Narrated by al-Bukhaari, 3180; Muslim, 41)
One of the bounties that Allaah has bestowed upon this ummah is that He opens all the gates of Paradise during the month of Ramadaan, not just one gate. Whoever says that there is a gate in Paradise called Baab al-Radwaan has to produce evidence for that.
It was narrated from Abu Hurayrah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “When Ramadaan begins, the gates of Paradise are opened and the gates of Hell are closed, and the devils are chained up.”
(Narrated by al-Bukhaari, 3035; Muslim 1793)
We ask Allaah to make us among those who will enter Paradise. May Allaah bless our Prophet Muhammad.Sheikh Muhammed Salih Al-Munajjid

Ruling on one who has intercourse with his wife during the day in Ramadaan a number of times, not knowing the ruling

2007-08-15T07:06:00.001-07:00

Ruling on one who has intercourse with his wife during the day in Ramadaan a number of times, not knowing the ruling
Question:What Ruling on one who has intercourse with his wife during the day in Ramadaan a number of times, not knowing the ruling?
Answer:Praise be to Allaah.
Undoubtedly Allaah has forbidden His slaves to eat, drink or have intercourse during the day in Ramadaan, or to do anything that might break the fast. He has enjoined that the one who has intercourse during the day in Ramadaan, who is accountable, of good health and settled, not sick or traveling, has to offer expiation (kafaarah), which is freeing a slave; if he cannot afford that, then he must fast two consecutive months. If he is unable to do that then he must feed sixty poor persons, giving each one half a saa’ of the staple food of the country. But with regard to one who has intercourse during the day in Ramadaan, and who is one of those who are obliged to fast because he is an adult, in good health and settled (not traveling), but he was ignorant of the ruling – there is a difference of opinion among the scholars in this case. Some of them said that he has to offer the expiation because he was negligent and did not bother to ask and find out about the religion. Other scholars said that he does not have to offer expiation because of ignorance. From this you can know that in order to be on the safe side, you should offer the expiation, because of your negligence and not asking about what is forbidden for you before you did what you did. If you cannot free a slave or fast, it is sufficient for you to feed sixty poor persons for each day that you had intercourse. So if you had intercourse on two days, you have to offer two expiations; if you had intercourse on three days, you have to offer three expiations, and so on, one expiation for each day you had intercourse. But if you had intercourse several times on one day, one expiation is enough for that. This is so as to be on the safe side and this is better for you, so that you will be free of blame and will avoid an area concerning which there is scholarly dispute, and to make up for your fasts. If you do not remember the number of days on which you had intercourse, then do what is on the safe side, which is the higher number – so if you are not sure whether it was three or four days, assume it was four, and so on. But you should not do anything except what you are sure about. May Allaah help us and you to do that which pleases Him, and frees us from blame.
Fataawa al-Shaykh Ibn Baaz, vol. 15, p. 304.

When should a person make the intention to fast, and what if he finds out during the day that Ramadan has begun?

2007-08-15T07:02:00.000-07:00

When should a person make the intention to fast, and what if he finds out during the day that Ramadan has begun?
Question:Should the intention to fast Ramadan be made at night or during the day? And if someone tells you at the time of duha (forenoon) that today it is Ramadan, should you make it up or not?.
Answer:Praise be to Allaah.
It is essential to make the intention to fast the month of Ramadan at night, before Fajr. It is not sufficient to start fasting it that day without the intention. Whoever finds out at the time of Duha that today it is Ramadan and makes the intention of fasting has to refrain from eating until sunset, and he also has to make up that day, because it was narrated by Ibn ‘Umar from Hafsah (may Allaah be pleased with her) that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever does not have the intention of fasting before Fajr, there is no fast for him.” Narrated by Imam Ahmad, the authors of al-Sunan, Ibn Khuzaymah and Ibn Hibbaan; they classed it as saheeh and marfoo’.
This is with regard to obligatory fasts. With regard to naafil fasts it is permissible to make the intention to fast on the day, if you have not eaten or drunk or had intercourse after Fajr, because it was proven in the hadeeth of ‘Aa’ishah (may Allaah be pleased with her) that the Prophet (peace and blessings of Allaah be upon him) entered upon her one day at duha time and said, “Do you have anything (any food)?” She said, “No.” He said, “Then I am fasting.” Narrated by Muslim in his Saheeh.
And Allaah is the Source of strength. May Allaah send blessings and peace upon our Prophet Muhammad and his family and companions.
Standing Committee for Research and Issuing Fatwas. 10 / 244

Stopping one’s period during Ramadaan

2007-08-15T07:01:00.000-07:00

Stopping one’s period during Ramadaan
Question:Some women take pills in Ramadaan to stop their periods. They do this so that they will not have to make up any fasts afterwards. Is this permissible and are there any restrictions on their doing this?
Answer:
Praise be to Allaah.
I think that women should not do this and they should remain on the menstrual cycle that Allaah has decreed for them and for all the daughters of Adam. There is wisdom behind it and a reason for which Allaah created it, and this wisdom befits the nature of women. If a woman tries to stop this cycle, it will undoubtedly have a harmful effect on her body, and the Prophet (peace and blessings of Allaah be upon him) said: “There should be neither harming nor reciprocating harm.” This is besides the fact that these pills can do harm to the uterus as the doctors have stated. What I think with regard to this issue is that women should not use these pills. Praise be to Allaah for His decree and wisdom. When a woman’s period comes, she should stop fasting and praying, and when her period is over she should resume fasting and praying; when Ramadaan is over she should make up the fasts that she has missed.
Fataawa al-Shaykh Ibn ‘Uthaymeen

When should a Muslim start fasting six days of Shawwaal?

2007-08-15T06:59:00.000-07:00

When should a Muslim start fasting six days of Shawwaal?
Question:When can I start fasting six days of Shawwal, since we have annual leave right now?
Answer:
Praise be to Allaah.
You can start fasting six days of Shawwaal from the second day of Shawwaal, because it is haraam to fast on the day of Eid. You can fast the six days at any time during Shawwaal, although the best of good deeds are those which are done soonest.
The standing committee received the following question:
Should fasting the six days be done immediately after Ramadaan, following the day of Eid or is it permissible to do it a few days after Eid in the month of Shawwaal or not?
They replied as follows:
These days do not have to be fasted immediately after Eid al-Fitr; it is permissible to start fasting them one or more days after Eid, and they may be done consecutively or separately during the month of Shawwaal, according to what is easier for a person. There is plenty of room for maneuver in this matter, and this is not obligatory, it is Sunnah.
And Allaah is the Source of strength. May Allaah bless our Prophet Muhammad and his family and companions and grant them peace.
Fataawa al-Lajnah al-Daa’imah, 10/391

Masturbating when fasting

2007-08-15T06:58:00.000-07:00

Masturbating when fasting
Question:I happened to had masturbated while I was fasting during ramadan. Then I read in one of islamic question/answer column in a newspaper that the act of masturbation invalidate the fasting but no "kaffara" is required i.e. freeing a slave or fasting for 60 days. Is this true?The other question is that at that time I did not know that kaffara is not required so I ate (I though my fasting is invalid so I ate). does this will make me do the kaffara or not. JazakaAllah for the response.
Answer:
Praise be to Allaah.
No doubt masturbation is haraam according to most of the scholars, as Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said. If this happened in Ramadaan, this is worse, and if there was ejaculation of sperm because of the masturbation, the violation of the sanctity of the fast is even more severe in sin. From the time the maniy (semen) is ejaculated, the fast is broken, but the person should still fast for the rest of that day. It is not permissible for him to stop fasting, because of the sanctity of the month. You have to repent for breaking your fast by deliberately ejaculating, and you also have to repent for not keeping the fast for the rest of the day and for violating the sanctity of the fast by doing something else that broke the fast, namely eating food. You also have to fast one day to make up for breaking your fast. Increase the number of good deeds (hasanaat) you do and observe naafil (supererogatory) fasts, for good deeds (hasanaat) cancel out bad deeds (sayi’aat). And Allaah is Forgiving and Merciful.
Islam Q&A Sheikh Muhammed Salih Al-Munajjid

Can a person start fasting six days of Shawwaal when he still has days to make up from Ramadaan?

2007-08-15T06:56:00.000-07:00

Can a person start fasting six days of Shawwaal when he still has days to make up from Ramadaan?
Question:If a person fasts six days of Shawwaal after Ramadaan when he has not yet completed the Ramadaan fast because he did not fast ten days of Ramadaan for a legitimate reason will he have the same reward as a person who fasted all of Ramadaan and followed it with six days of Shawwaal, i.e. will he be like a person who fasted for a lifetime? Please explain to us, may Allaah reward you with good.
Answer:
Praise be to Allaah.
The precise rewards for the deeds which people do for the sake of Allaah is something which is known only to Allaah. If a person seeks the reward from Allaah and strives to obey Him, his reward will not be lost, as Allaah says (interpretation of the meaning):
“We shall not make the reward of anyone who does his (righteous) deeds in the most perfect manner to be lost.” [al-Kahf 18:30]. If someone has missed some of the days of Ramadaan, he should fast them first, then fast six days of Shawwaal, because he cannot follow the fast of Ramadaan with six days of Shawwaal unless he has completed his Ramadaan fast.
And Allaah is the source of strength. May Allaah bless our Prophet Muhammad and his family and companions, and grant them peace.
Fataawa al-Lajnah al-Daa’imah, 10/392

Prohibition on anticipating Ramadan by fasting one or two days before it begins

2007-08-15T06:46:00.000-07:00

Prohibition on anticipating Ramadan by fasting one or two days before it begins
Question:I heard that it is not permissible for us to fast before Ramadaan. Is that true?.
Answer:Praise be to Allaah.
There are ahaadeeth narrated from the Prophet (peace and blessings of Allaah be upon him) which forbid fasting in the second half of Sha’baan, except in two cases:
1 – Those who have a habitual pattern of fasting, such as a man who usually fasts on Mondays and Thursdays – he may continue to do so even in the second half of Sha’baan.
2 – If he joins fasts in the second half of Ramadaan to the first half, i.e., if he started to fast in the first half and continues to fast until Ramadaan begins, this is permissible. See question no. 13726.
These ahaadeeth include the following:
Al-Bukhaari (1914) and Muslim (1082) narrated that Abu Hurayrah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Do not anticipate Ramadaan by fasting one or two days before it begins, but if a man habitually fasts, then let him fast.”
Abu Dawood (3237), al-Tirmidhi (738) and Ibn Maajah (1651) narrated from Abu Hurayrah (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When Sha’baan is half over, do not fast.” Classed as saheeh by al-Albaani in Saheeh al-Tirmidhi, 590.
Al-Nawawi said:
The words of the Prophet (peace and blessings of Allaah be upon him), “Do not anticipate Ramadaan by fasting one or two days before it begins, but if a man habitually fasts, then let him fast,” clearly indicate that it is not allowed to anticipate Ramadaan by fasting one or two days before it begins, for those who do not have a habitual pattern of fasting or who are not continuing to fast after starting to fast before (in the first half of Sha’baan). If one is not continuing to fast or does not have a regular pattern of fasting, then it is haraam.
Al-Tirmidhi (686) and al-Nasaa’i (2188) narrated that ‘Ammaar ibn Yaasir (may Allaah be pleased with him) said: “Whoever fasts on the day concerning which there is doubt has disobeyed Abu’l-Qaasim (peace and blessings of Allaah be upon him).” See Question no. 13711.
Al-Haafiz said in Fath al-Baari:
It was understood from this that it is haraam to fast the day of doubt, because the Sahaabah would not say such a thing based on personal opinion.
The day of doubt is the thirtieth of Sha’baan if the new moon cannot be seen because of clouds etc. It is called the day of doubt because it could be the thirtieth of Sha’baan, or it could be the first day of Ramadaan. It is haraam to fast on this day, unless it coincides with a day on which a person habitually fasts.
Al-Nawawi said in al-Majmoo’ (6/400) concerning the ruling on fasting the day of doubt:
If a person observes a voluntary fast on this day, and he has a reason for doing so, such as having the habit of fasting every day, or of fasting alternate days, or fasting on particular days such as Mondays, and it happens to coincide with that day, then it is permissible for him to fast on this day; there is no difference of opinion among our companions regarding that. The evidence for that is the hadeeth of Abu Hurayrah: “Do not anticipate Ramadaan by fasting one or two days before it begins, but if a man habitually fasts, then let him fast.” If he does not have a reason, then it is haraam for him to fast on this day.
Shaykh Ibn ‘Uthaymeen said in his commentary on the hadeeth “Do not anticipate Ramadaan by fasting one or two days before it begins…”:
The scholars (may Allaah have mercy on them) differed concerning this prohibition and whether it meant that this is haraam or makrooh. The correct view is that it means it is haraam, especially on the day of doubt.
Sharh Riyaadh al-Saaliheen, 3/394.
Based on this, fasting in the second half of Sha’baan falls into two categories:
1- Fasting from the sixteenth until the twenty-eighth. This is makrooh, except for those who have a habitual pattern of fasting.
2- Fasting on the day of doubt, or one or two days before Ramadaan begins. This is haraam, except for one who has a habitual pattern of fasting.
And Allaah knows best.
Islam Q&A

What is the right age to get children used to fasting?

2007-08-15T06:40:00.000-07:00

What is the right age to get children used to fasting?
Question:What is the age at which children are obliged to fast? How can we encourage them to fast and pray in the mosque, especially Taraweeh prayer? Are there any simple religious ideas which can be used to fill children’s spare time in Ramadaan?.
Answer:Praise be to Allaah.
Firstly:
Fasting is not obligatory for young children, until they reach the age of adolescence, because the Prophet (peace and blessings of Allaah be upon him) said: “The pens have been lifted from three: from one who has lost his mind until he comes back to his senses, from one who is sleeping until he wakes up, and from a child until he reaches the age of adolescence.” Narrated by Abu Dawood, 4399; classed as saheeh by al-Albaani in Saheeh Abi Dawood.
Nevertheless, children should be told to fast so that they can get used to it, and because the good deeds that they do will be recorded for them.
The age at which parents should start to teach their children to fast is the age at which they are able to fast, which will vary according to each child’s physical makeup. Some scholars have defined this as being ten years of age.
Al-Kharqi said:
When a child is ten years old and is able to fast, he should start to do so.
Ibn Qudaamah said:
This means that he should be made to fast and told to do so. And he should be smacked if he does not do it, so as to train him and make him get used to it, just as he should be made to pray and told to do it. Among those who were of the view that a child should be told to fast when he becomes able to do it were ‘Ata’, al-Hasan, Ibn Sireen, al-Zuhri, Qataadah and al-Shaafa’i.
Al-Awzaa’i said: If he is able to fast for three consecutive days without interruption and without becoming weak, then he should be made to fast Ramadaan. Ishaaq said: When (a child) reaches the age of twelve I think that he should be made to fast so that he gets used to it.
The age of ten is more likely, because the Prophet (peace and blessings of Allaah be upon him) enjoined smacking children for not praying at this age, and regarding fasting as being like prayer is better, because they are close to one another, and because they are both physical actions that are pillars of Islam. But fasting is harder, so attention should be paid to when the child becomes able for it, because some may be able to pray who are not yet able to fast. End quote.
Al-Mughni, 4/412
This is what the companions of the Prophet (peace and blessings of Allaah be upon him) did with their children; they would tell those who were able to fast to do so, and if one of them wept because of hunger, they would give him a toy to distract him, but it is not permissible to force them to fast if it will harm them in cases of physical weakness or sickness.
Shaykh Ibn ‘Uthaymeen said:
A young child should not be forced to fast until he has reached the age of adolescence, but he may be told to fast if he is able to do it, so that he may get used to it and it will be easier for him after he reaches puberty. The Sahaabah (may Allaah be pleased with them) – who are the best of this ummah – used to make their children fast when they were young. End quote.
Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen, 19/28, 29
And the Shaykh (may Allaah have mercy on him) was asked:
My young son insists on fasting Ramadaan even though fasting is harmful for him because he is so young and his health is not good. Should I use force with him to make him break his fast?
He replied:
If he is young and has not yet reached puberty, he is not obliged to fast, but if he is able to do it without hardship, then he should be told to do so. The Sahaabah (may Allaah be pleased with them) used to make their children fast, and if the younger ones cried they would give them toys to distract them. But if it is proven that it is harmful to him, then he should be stopped from fasting. If Allaah has forbidden us to give youngsters their wealth if there is the fear that they may abuse it, then it is more appropriate that they be stopped from doing something if there is the fear of physical harm. But that should not be done by force, because that is not appropriate in raising children. End quote.
Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen, 19/83
Secondly:
The parents can encourage their children to fast by giving them a gift each day, or by exploiting the spirit of competition between them and their peers or those who are younger than them. They can encourage them to pray by taking them to pray in the mosques, especially if they go out with their father and pray in different mosques each day. They can also encourage them by rewarding them for that, whether that is by praising them or by taking them out on trips sometimes, or buying things that they like, etc.
Unfortunately some fathers and mothers fall far short in encouraging their children, and there are even some who stop their children doing these acts of worship. Some of these fathers and mothers think that mercy and compassion mean not making their children fast or pray. This is completely mistaken according to both the shar’i point of view and educational wisdom.
Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allaah have mercy on him) said:
Allaah has enjoined fasting upon every Muslim who is accountable, able to do it and not travelling. As for young children who have not yet reached the age of puberty, fasting is not obligatory for them, because the Prophet (peace and blessings of Allaah be upon him) said: “The pen has been lifted from three” and he mentioned young children until they reach puberty. But the child’s guardian must tell him to fast if he reaches an age where he is able to do so, because that comes under the heading of training him to implement the pillars of Islam. We see some people leaving their children alone and not telling them to pray or fast, but this is wrong, and he (the parent) will be responsible for that before Allaah. They say that they do not make their children fast out of kindness and compassion towards them, but in fact the one who is truly kind and compassionate towards his child is the one who trains him to acquire good characteristics and to do righteous deeds, not the one who refrains from disciplining and training him in a beneficial manner. End quote.
Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen, 19/19, 20
Thirdly:
The parents can fill their children’s time with reading Qur’aan and memorizing a small portion each day, reading books that are suited to their level, letting them listen to tapes which combine useful content with fun, such as nasheeds, and bringing them video tapes that are useful for them. The “al-Majd for Children” channel does all of this things, and time can be set aside each day for children to watch it and benefit from it.
We would like to express our appreciation for our sister’s concern about her children’s upbringing. This indicates that there is still goodness in Muslim families. But many people do not do well in bringing out their children’s intellectual and physical potential, and they become lazy and depend on others. They also do not care about encouraging them to do acts of worship such as fasting and praying, so many children grow up in this manner and their hearts are devoid of worship after they grow older, and it becomes difficult for their parents to direct them and advise them, whereas if they had paid attention to this matter from the outset, they would not have ended up regretting it in the end.
We ask Allaah to help us to raise our children well, to make them love worship, and to help us to fulfil our duties towards them.
And Allaah knows best.
Islam Q&A

Excellence of fasting in Ramadan

2007-08-13T06:56:00.000-07:00

Excellence of fasting in Ramadan by Shaikh Saleem al-Hilaalee and Shaikh Alee Hasan Alee Abdul-Hameed
* Forgiveness of sins
THE Prophet (sallallahu alayhe wa sallam) urged that one fasts in Ramadan,explaining its excellence and high station, such that if the fastingperson had sins as many as the foam upon the sea, then they would beforgiven for him through this pure and blessed act of worship. From AbuHurairah, radiyallaahu anhu, from the Prophet who said: He who fastsRamadan, due to eemaan and hoping for reward (from Allah) then hisprevious sins are forgiven.From Abu Hurairah, radiyallaahu anhu, that the Prophet climbed upon themimbar (pulpit) and said: Aameen [O Allah grant it], aameen, aameen. So itwas said, O Messenger of Allah, you climbed upon the mimbar and said,aameen, aameen, aameen? So he said: Indeed Jibraaeel, alayhis salaam, cameto me and said, Whoever reaches the month of Ramadan and does not have[his sins] forgiven and so enters the Fire, then may Allah distance him,say aameen So I said: aameen ...* That supplication (duaa) is answered and freedom from the Fire isgrantedHe (sallallahu alayhe wa sallam) said: There are in the month of Ramadanin every day and night those to whom Allah grants freedom from the Fire,and there is for every Muslim a supplication which he can make and will begranted .* He will be amongst the true followers of the prophets and the martyrsFrom Amr ibn Murrah al-Juhanee, radiyallaahu anhu, who said: A man came tothe Prophet and said: O Messenger of Allah what if I testify that none hasthe right to be worshipped but Allah and that you are the Messenger ofAllah, and I observe the five daily prayers, and I pay the Zakat, and Ifast and stand in prayer in Ramadan, then amongst whom shall I be? Hesaid: Amongst the true followers of the prophets and the martyrs.* Warning Against Failing to Fast in RamadanAbu Umaamah al-Baahilee, radiyallaahu anhu, said: I heard Allahs Messengersay: Whilst I was sleeping two men came to me and took hold of my arms andbrought me to a steep mountain and said: climb so I said: I am not ableto. So they said: We will make it easy for you. So I climbed until came tothe summit of the mountain where I heard terrible cries, so I said: whatare these cries? They said: That is the howling of the people of the Fire.Then they took me further on until came to a people who were strung up bytheir hamstrings, with their jawbones torn and flowing with blood, so Isaid: who are these. He said: Those who break their fast before the timeat which they may do so.As for what is reported that the Prophet said: He who deliberately failsto fast a day of Ramadan even if he were to fast forever it would notmake up for it.[This hadith is weak (daeef), not authentic.]* The Intention (An-Niyyah)The obligation to have intention for the obligatory fast before theappearance of the true dawnWhen it is confirmed that the month of Ramadan has commenced, then it isobligatory upon every Muslim upon whom the Shariah rulings are binding tointend to fast until the night, as the Prophet said: He who does notresolve to fast before it is Fajr, then there is no fast for him.He also said: He who does not intend during the night to fast, then thereis no fast for him.The place for the intention is the heart, to pronounce it upon the tongueis an innovation (bidah) and misguidance - even if the people think it tobe good. The necessity of having intention from the night is particular toobligatory fasts since the Messenger used to come to Aaisha, radiyallaahuanhaa, at times other than Ramadan and say, Do you have any food? If not,then I am fasting.The like of this is reported from the practice of the Companion:Abud-Dardaa, Abu Talhah, Abu Hurairah, Ibn Abbaas and Hudaifah ibnal-Yamaan, radiyallaahu anhum, and may Allah raise us up amongst thembeneath the flag of the nobles of the children of Aadam.So this refers to the optional fast and shows that the obligation ofhaving intention before the appearance of the true drawn is for theobligatory fast - and Allah the Most High knows best.
TIME FOR BEGINNING AND ENDING THE FAST
When the Companions of the unlettered Prophet Muhammad (sallallahu alayhewa sallam) fasted and the time for breaking the fast came, then they wouldeat, drink and cohabit with their wives as long as they didnt fall asleep.If one of them fell asleep before eating the evening meal then it was notpermissible to do any of that until the next evening. Then the Mercy oftheir Lord, the All-Powerful, the Bestower, enveloped them and allowancewas made for them, and they were overjoyed this is explained in thefollowing hadith:From al-Baraa, radiyallaahu anhu, who said: When the companions of theProphet fasted and it became time to break the fast, if one of them sleptbefore eating, then he would not eat that night, nor the next day untilevening. Once Qays ibn Sirmah al-Ansaaree was fasting, so when it was timeto break the fast he came to his wife and said to her, Do you have anyfood? She said: No, but I will go and seek some for you. He used to workduring the day so sleep overtook him, then his wife came and when she sawhim she said, You have missed it. Then in the middle of the next day hefainted, and that was mentioned to the Prophet, so this Aayah was sentdown (which means):It is made lawful for you to have sexual relations with your wives on thenight of the fasts.So they were overjoyed, and,And eat and drink until the white thread (light) of dawn appears to youdistinct from the black thread (darkness of night).was also sent down.This is the cherishing mercy which the Most Kind and Most Merciful givesabundantly to His humble servants who say: We hear and we obey, we ask forYour forgiveness our Lord, and to you we return.The fast has a specified time - with specified beginning and end and isfrom the appearance of Fajr until the daytime ends, the night begins andthe suns disc is hidden by the horizon.
* The white thread and the black thread
When the aforementioned Aayah was sent down, some of the Companions of theProphet (sallallahu alayhe wa sallam) took black camel tethers and whiteones and placed them beneath their pillows, or (one) tied them to his footand would continue eating and drinking until he could distinguish them.From Adiyy ibn Haatim, radiyallaahu anhu, who said: When,Until the white thread appears to you distinct from the black thread.was sent down I took a black and a white camel tether and placed thembeneath my pillow, and during the night I would look to see but they didntappear any different to each other, so in the morning I went to theProphet (sallallahu alayhe wa sallam) and informed him, so he said: Ratherit is the blackness of night and the whiteness of dawn.[Reported by al-Bukhaaree (4/113) and Muslim (no 1090). The narrationapparently shows that Adiyy was present when this Aayah was sent down,which means that he was a Muslim at the time. However, this is not thecase, since fasting was made obligatory in the second year after theHijrah, and Adiyy accepted Islam in the ninth or tenth year as occurs inal-Isaabah (2/468). So either we say that the Aayah was sent down verymuch later on and this is very unlikely, or that explain the saying ofAdiyy: When it was sent down, to mean When I accepted Islam and this Aayahwas recited to me. And this is what is correct due to the narration ofAhmad in his Musnad (4/377): Allahs Messenger taught me the prayer andfasting, he said: Pray such and such, and fast and when the sun sets theneat and drink until the white thread is clear to you from the blackthread, and fast for 30 days unless you see the new moon before that so Itook two threads of wool, one black and one white ... (the hadith).abridged from Fathul-Baaree (4/132-133).]
(*Taken from Fasting in Ramadan as observed by the Prophet, by ShaikhSaleem al-Hilaalee and Shaikh Alee Hasan Alee Abdul-Hameed)

The Salaf In Ramadaan by Al Manar

2007-08-13T06:49:00.001-07:00

The Salaf In Ramadaan by Al Manar
The first generation of Muslims, the pious Salaf, were undoubtedly thebest of generations. Their character and way of life stand witness tothis fact and is further confirmed by the statement of Allaah'sMessenger, :'The best of generations are my generation, then those which followthem, then those which follow them.' (Reported by Muslim)They were indeed, the best amongst those who implemented the teachingsof our beloved Prophet Muhammad. So naturally it is their example thatone must follow in all matters and Ramadaan is no exception. The Salafwere frugal with their own iftaar meals but generous hosts towardsothers.'Abdullaah ibn 'Umar, for example, would prefer to eat his iftaar mealwith the poor. Whenever he broke his fast at home, he never ate hisfill, so that if a needy person visited, 'Abdullaah could give him hisiftaar meal. Thus he would end up virtually "fasting" that whole nighttoo! He used to give away sweets in charity saying, 'I am aware ofAllaah's saying; "you shall not attain piety until you spend out ofthat which is beloved to you" [Ali 'Imraan: 92] and Allaah knows that Ilove sweets.'Once when Al-Imaam Ahmad had prepared some bread for iftaar, a needyperson called on him. Without hesitating he gave away all his bread,and went hungry.Ibn-ul Mubaarak used to prepare sweets for hisbrothers, despite the fact that he was fasting.Al-Imaam Ash-Shaafi'ee, once said, 'It is beloved to me to see oneincreasing his acts of generosity during the month of Ramadaan,following the example of Allaah's Messenger, and for one's own good.There are many who become over-occupied with fasting and Prayers,forgetting the other benefits of the month of Ramadaan [i.e. forgettingabout the benefits and rewards for being generous towards others].'(Lataa'if-ul Maaarif)The Prophet, said, 'The best of deeds is that of keeping your believingbrother happy, or that of paying off a debt of his, or that of feedinghim.' (Ad-daylamee, 1/1/123, AsSilsilah As-Saheehah/Al-Albaanee, 1494)The most beloved of people to Allaah are those who are of most benefit[to others]. The most of beloved actions to Allaah, 'azza wa jalla, iswhen you make another Muslim happy, removing a hardship that hasbefallen him, paying off a debt of his or rid him of hunger. It is morebeloved to me indeed that I walk with my Muslim brother to see to aneed of his than performing i'tikaaf (secluding oneself) in a Masjidfor a monthâ?¦' (At-Tabaraanee/Al-kabeer, 3/209/2, As-SilsilahAs-Saheehah, 906)'The best of people is the one who is of most benefit to them'(As-Silsilah As-Saheehah, 426) 'The likeness [i.e. in terms of rewards]of the one who comes to [the aid of] a widow and [the aid of] adestitute is like that of a mujaahid (striver) in the cause of Allaahor that of someone who spends the night in prayers and the day infasting. (Al-Mishkaat, 4951)'Abdullaah ibn 'Amro ibn Al 'Aas, narrated that a man once askedAllaah's Messenger, , 'Which is the best [of actions] in Islaam?' He []replied, 'Feeding [others] and extending the Salaam to those who youknow and those you do not.' (At-Targeeb - Saheeh)The Prophet, also said, 'Once there was a dog wondering around, dying ofthirst, when a prostitute saw it. She then took off her shoe and used itto give the dog water [out of a well]. She was granted forgiveness[i.e. for her sins for being a prostitute, when she repented].'(Al-Bukhaaree and Muslim)If this huge reward was granted to a woman because of kindness to a dog,even though she was involved in major sin, can we imagine the rewardsfor kindness to an obedient, fasting Muslim?! Our Prophet, told us,'Allaah, ta'aala, has singled out certain people with abundance for thebenefit of His other servants and He shall let it run [i.e. theirwealth] as long as they are persistent [in benefiting others with it].If they cease to do so then He shall take it away from them andredirect it to others.' (At-Tabaraanee/Al-Awsat, 5295,As-SilsilahAs-Saheehah, 1692)We should be most active in spending our wealth to help those lessfortunate.This Ramadaan, let us remember too, the saying of 'Ubaid Ibn'Umair, rahimahu Allaah, 'On the Day of Judgement people will begathered as hungry as they have ever been and as thirsty as they haveever been and as naked as they have ever been. Then, he who has fed[others] for the sake of Allaah, 'azza wajalla,Allaah will feed himtill he is full. He who has given to water to others, for the sake ofAllaah, 'azza wajalla, Allaah will give him water and he who hasclothed others for the sake of Allaah, 'azza wajalla, Allaah willclothe him.'Ash-Sha'bee, once said, 'He who does not consider himself in greaterneed of the reward for giving sadaqah,as compared to the need of thedestitute for that sadaqah, will have corrupted his act of charity andhave it flung in his face [on the Day of Judgement].'Brothers and sisters! We shouldn't shy away from performing even thesmallest of good deeds, for Allaah the Most Merciful's rewards can begreater than Mount Uhud in size! Let us not forget that, 'The Messengerof Allaah, was the most generous of people and he used to be mostgenerous in Ramadaan'(Al-Bukhaaree and Muslim)The next time we come across a call to help our needy fellow Muslims,let us respond with vigour and joy! Maybe this act could be the onethrough which Allaah bestows His pardon and everlasting bliss!

Ramadan: The Month of Mercy to Muslims by Shaykh `Aa'id Abdullah al-Qarnee

2007-08-13T06:24:00.000-07:00

Ramadan: The Month of Mercy to Muslims by Shaykh `Aa'id Abdullah al-Qarnee
Mercy is a favour from Allah which He places in the hearts of whomsoever He wills. Verily, Allah will have mercy on His servants who are merciful. Allah is the Most Compassionate the Most Merciful. He loves the merciful and calls to mercy. He orders His servants to enjoin patience and mercy. A person may lack mercy for any number of reasons, among them, an abundance of sins and disobedience. They stain their hearts so much so that they ultimately blind them until their hearts become harder than stones. Allah says of the Children of Israel: 'And yet, after all this, your hearts hardened and became like rocks, or even harder' (2:74).Allah also says about them when they opposed and rebelled against the divine law: 'Then, for having broken their solemn pledge, We rejected them and caused their hearts to harden' (5:13).Among the things that cause a loss of mercy is arrogance with wealth and pride with riches. Allah says: 'Nay, verily, man becomes grossly overweening whenever he believes himself to be self-sufficient' (96:6-7).The day the heart is disciplined with faith and good deeds it fills with mercy and kindness.Another reason for the weakness of mercy is an abundance of gluttony and saturation. They give rise to contempt and recklessness. Hence the month of fasting was prescribed to crush this unruliness and ill discipline. The fasting person is naturally among the most merciful people. That is because he has tasted hunger, experienced thirst and endured hardship. His soul is, therefore, enveloped with mercy, care and gentleness for Muslims.Mercy is something which every Muslim is required to render to his brother Muslim. It is a requirement from every responsible custodian toward those under his care. He should feel sorry for them and be lenient toward them. Prophet Muhammad sallallahu `alaihi wa sallam said: 'O Allah! Whoever was entrusted with authority over any affair of the Muslims and made it difficult for them, please make it difficult for him. And whoever was entrusted over any affair of the Muslims and was kind toward them, then be kind toward him.'In a related hadith Allah's Messenger also said: 'Whoever oversees an affair for my nation and disappeared or abandoned them without fulfilling their needs while impoverishing them, Allah will debar him from his needs and impoverish him on the Day of Judgement.'Mercy demands that the scholar and teacher should be gentle toward his students and lead them to the easiest and best ways to love him and benefit from his teachings. If he does this Allah will decree for him the most excellent and abounding reward. Listen to the manner in which Allah praises His Prophet sallallahu `alaihi wa sallam : 'And it was by God's grace that thou [O Prophet] didst deal gently with thy followers: for if thou hadst been harsh and hard of heart, they would indeed have broken away from thee' (3:159).Mercy further requires from the imam that he should not make worship difficult for his followers or cause them harm. On the contrary, he should be merciful, kind and wise. The Prophet sallallahu `alaihi wa sallam said: 'Whoever from you leads the people in prayer must make it easy because among them are the old, the sick, the young and the needy.' It was narrated that when Mu'adh once extended the prayer the Prophet sallallahu `alaihi wa sallam said to him: 'Are you a troublemaker O Mu'adh? Are you a troublemaker O Mu'adh? Are you a troublemaker O Mu'adh?'In the same manner, when Uthman ibn Abi al As al Thaqafi requested: 'O Messenger of Allah, make me an imam of my people.' The Prophet sallallahu `alaihi wa sallam said: 'You are their imam so lead the prayer according to the weakest of them and take a caller to prayer who would seek no payment for doing so.'Mercy dictates that the one who calls to Islam must advisethose whom he is inviting with tenderness. That he should, moreover, clarify issues to them with concern. He should not hurt, defame people or even revile the disobedient in public. Allah advised Moses and Aaron to employ the following methods in their call to the tyrant Pharaoh: 'But speak unto him in a mild manner, so that he might bethink himself or [at least] be filled with apprehension' (20:44).He also says: 'Call thou [all mankind] unto thy Sustainer's path with wisdom and goodly exhortation, and argue with them in the most kindly manner' (16:125).The eminent jurist and Islamic scholar, Imam al Shafe'e wrote:Support me with your advice in private, and avoid advising me in public.Surely giving advice among the people is a kind of reproach, which I would rather not listen to.If you disobey and ignore my wish, don't be saddened if you are not obeyed.Mercy is required from a father to his children. This matter was previously discussed in the lesson (No. 18) on how we train our children. The mercy of the father or mother toward her children has the greatest effect on their integrity, well-being and obedience. Self-praise and harshness only open the door to despair. The Prophet sallallahu `alaihi wa sallam said: 'Kindness was never bestowed upon something except that it beautified it, and it was never removed from that thing except that it made it ugly.'O you who fast and cause hunger to your stomach, there are thousands of stomachs more awaiting a meal. Will there not arise from among you those who would feed them? O you who fast and cause thirst to your liver, there are thousands more who await a mouthful of water. Will there not arise from among you those who would quench their thirst? O you who fast and wear the finest garments, there are naked people out there awaiting only a piece of cloth to cover their bodies. Will there not then come forth from among you those who would clothe them?O Allah! We implore your extended mercy that will forgive our sins and erase our misdeeds and errors.

About Fasting

2007-08-13T06:22:00.000-07:00

Every year in the month of Ramadan, all Muslims fast from first light until sundown, abstaining from food, drink, and sexual relations. Those who are sick, elderly, or on a journey, and women who are pregnant or nursing are permitted to break the fast and make up an equal number of days later in the year. If they are physically unable to do this, they must feed a needy person for every day missed. Children begin to fast (and to observe the prayer) from puberty, although many start earlier.
Although the fast is most beneficial to the health, it is regarded principally as a method of self purification. By cutting oneself off from worldly comforts, even for a short time, a fasting person gains true sympathy with those who go hungry as well as growth in one's spiritual life.

Setting The Intention
When Ramadan begins, any person who intends to fast must openly or silently express to Allah the following:"I intend to fast today for the sake of Allah. O Allah, make it easy for me and accept it from me."
When it is time to break the fast at sunset, the Muslim should say:"O Allah, For Your Sake I fasted, in You I believe, in You I trust, and with the food You provide I break my fast."
FASTING AT A GLANCE
1.5 billion Muslims of the world celebrate their holiest month of Ramadan every year. Ramadan is the 9th month in the lunar year. During this month, healthy Muslim adults observe Fasting during the daylight hours. Muslim Fasting is a total abstention from eating, drinking, and sexual relations from dawn to dusk for 29 or 30 days of the month of Ramadan. Also, avoiding immoral behavior and anger and showing compassion is part of the requirements of the fasting. The purpose of fasting is manifold. Allah (the God Almighty) mentioned in the Holy Book of the Muslims, Quran, that the fasting is prescribed for the believers as it was prescribed for the people before them, so that they may acquire self control and God-consciousness. Therefore, the purpose of the fasting is to develop God-consciousness, self-control, improvement of health by reducing or eliminating impurities from the body, and to become aware of the plight of the poor, hungry, and the sick. Ramadan is a month of spiritual consciousness and high sense of social responsibility. The fulfillment of one's obligations during the month is rewarded by 70 times. Fasting is one of the 5 pillars of Islam including Announcement of Faith, Salaat (praying 5 times a day), Zakaat (the right of the poor on the wealth of the financially able), Fasting during the month of Ramadan, and Hajj (once a life time pilgrimage to Kaaba).
It is an obligation on every adult and healthy Muslim to fast during the month of Ramadan. The month of Ramadan is also the month in which the Holy Quran was sent down from 7th level of heaven to the 1st level, from where it was revealed to Prophet Muhammad (peace be upon him) in piecemeal basis over a period of 23 years. It is a very joyous occasion for the Muslims of the world. Muslims fast during the day and pray and read Quran during the part of the night. There is a special night called the Night of Power, which is mentioned in the Quran, as a night of mercy and light and worshiping during this night is better than 1,000 months. During this night Quran was sent to the 1st level of heaven. Allah (the God Almighty) send down special angels during this night to pray for the mercy of Allah (the God Almighty) and salvation for the believers.
Unlike common calendar, which is Solar based, Islamic calendar is Lunar based. It does not mean that Muslims worship moon. It is simply another way to count days of the month and the year. Like all Islamic months, Ramadan, the 9th lunar month, begins after sighting Crescent, and not the birth of the new moon. All healthy Muslim adult including homemakers, school-going kids around the age of 13, factory workers, businessmen and others among them will be fasting. Muslim get up very early to take their sahoor, a pre-dawn meal before starting their fast.
At the completion of month of Fasting, Muslims all over the world celebrate their holiday of Eidul-Fitr. It is a true thanksgiving for a Muslim believer for having the opportunity to obey Allah (the God Almighty) by observing Fasting. It is celebrated on the 1st day of 10th lunar month, Shawwaal. The holiday begins with Muslims putting on their best preferably new clothes and going to the Eid congregation. Eid congregations are very large gathering of Muslim men, women and children across the world. Afterwards, people greet each other with hugs and handshakes. The children receive gifts. After the congregation, Muslims visit each other at their homes and hold lunches or dinners for family and friends.

The Meaning of Ramadan

2007-08-12T14:11:00.000-07:00

The Meaning of Ramadan by Khalid Baig
Fasting during Ramadan was ordained during the second year of Hijrah. Why not earlier? In Makkah the economic conditions of the Muslims were bad. They were being persecuted. Often days would go by before they had anything to eat. It is easy to skip meals if you don?t have any. Obviously fasting would have been easier under the circumstances. So why not then?The answer may be that Ramadan is not only about skipping meals. While fasting is an integral and paramount part of it, Ramadan offers a comprehensive program for our spiritual overhaul. The entire program required the peace and security that was offered by Madinah.Yes, Ramadan is the most important month of the year. It is the month that the believers await with eagerness. At the beginning of Rajab --- two full months before Ramadan --- the Prophet Muhammad, Sall-Allahu alayhi wa sallam, used to supplicate thus: "O Allah! Bless us during Rajab and Sha?ban, and let us reach Ramadan (in good health)."During Ramadan the believers get busy seeking Allah?s mercy, forgiveness, and protection from Hellfire. This is the month for renewing our commitment and re-establishing our relationship with our Creator. It is the spring season for goodness and virtues when righteousness blossoms throughout the Muslim communities. "If we combine all the blessings of the other eleven months, they would not add up to the blessings of Ramadan," said the great scholar and reformer Shaikh Ahmed Farooqi (Mujaddad Alif Thani). It offers every Muslim an opportunity to strengthen his Iman, purify his heart and soul, and to remove the evil effects of the sins committed by him."Anyone who fasts during this month with purity of belief and with expectation of a good reward (from his Creator), will have his previous sins forgiven," said Prophet Muhammad, Sall-Allahu alayhi wa sallam. "Anyone who stands in prayers during its nights with purity of belief and expectation of a reward, will have his previous sins forgiven." As other ahadith tell us, the rewards for good deeds are multiplied manifold during Ramadan.Along with the possibility of a great reward, there is the risk of a terrible loss. If we let any other month pass by carelessly, we just lost a month. If we do the same during Ramadan, we have lost everything. The person who misses just one day?s fast without a legitimate reason, cannot really make up for it even if he were to fast everyday for the rest of his life. And of the three persons that Prophet, Sall-Allahu alayhi wa sallam cursed, one is the unfortunate Muslim who finds Ramadan in good health but does not use the opportunity to seek Allah?s mercy.One who does not fast is obviously in this category, but so also is the person who fasts and prays but makes no effort to stay away from sins or attain purity of the heart through the numerous opportunities offered by Ramadan. The Prophet, Sall-Allahu alayhi wa sallam, warned us: "There are those who get nothing from their fast but hunger and thirst. There are those who get nothing from their nightly prayers but loss of sleep."Those who understood this, for them Ramadan was indeed a very special month. In addition to fasting, mandatory Salat, and extra Travih Salat, they spent the whole month in acts of worship like voluntary Salat, Tilawa (recitation of Qur?an), Dhikr etc. After mentioning that this has been the tradition of the pious people of this Ummah throughout the centuries, Abul Hasan Ali Nadvi notes: " I have seen with my own eyes such ulema and mashaikh who used to finish recitation of the entire Qur?an everyday during Ramadan. They spent almost the entire night in prayers. They used to eat so little that one wondered how they could endure all this. These greats valued every moment of Ramadan and would not waste any of it in any other pursuit?Watching them made one believe the astounding stories of Ibada and devotion of our elders recorded by history."This emphasis on these acts of worship may sound strange --- even misplaced --- to some. It requires some explanation. We know that the term Ibada (worship and obedience) in Islam applies not only to the formal acts of worship and devotion like Salat , Tilawa, and Dhikr, but it also applies to worldly acts when performed in obedience to Shariah and with the intention of pleasing Allah. Thus a believer going to work is performing Ibada when he seeks Halal income to discharge his responsibility as a bread-winner for the family. However a distinction must be made between the two. The first category consists of direct Ibada, acts that are required for their own sake. The second category consists of indirect Ibada --- worldly acts that become Ibada through proper intention and observation of Shariah. While the second category is important for it extends the idea of Ibada to our entire life, there is also a danger because by their very nature these acts can camouflage other motives. (Is my going to work really Ibada or am I actually in the rat race?). Here the direct Ibada comes to the rescue. Through them we can purify our motives, and re-establish our relationship with Allah.Islam does not approve of monasticism. It does not ask us to permanently isolate ourselves from this world, since our test is in living here according to the Commands of our Creator. But it does ask us to take periodic breaks from it. The mandatory Salat (five daily prayers) is one example. For a few minutes every so many hours throughout the day, we leave the affairs of this world and appear before Allah to remind ourselves that none but He is worthy of worship and of our unfaltering obedience. Ramadan takes this to the next higher plane, providing intense training for a whole month.This spirit is captured in I?tikaf, a unique Ibada associated with Ramadan, in which a person gives up all his normal activities and enters a mosque for a specific period. There is great merit in it and every Muslim community is encouraged to provide at least one person who will perform I?tikaf for the last ten days of Ramadan. But even those who cannot spare ten days are encouraged to spend as much time in the mosque as possible.Through direct Ibada we "charge our batteries"; the indirect ones allow us to use the power so accumulated in driving the vehicle of our life. Ramadan is the month for rebuilding our spiritual strength. How much we benefit from it is up to us.

About Ramadan

2007-08-12T07:24:00.000-07:00

What is Ramadan?
Ramadan is the ninth month of the Islamic calendar. Islam uses a lunar calendar - that is, each month begins with the sighting of the new moon. Because the lunar calendar is about 11 days shorter than the solar calendar used elsewhere, Islamic holidays "move" each year. In 2003 Ramadan begins on Oct. 27; in 2004 it will begin on Oct. 15.
For more than a billion Muslims around the world-including some 8 million in North America-Ramadan is a "month of blessing" marked by prayer, fasting, and charity. This year Ramadan precedes Christmas and overlaps Hanukkah.
But while in many places these holidays have become widely commercialized, Ramadan retains its focus on self-sacrifice and devotion to God (Allah in Arabic).
Why this month?
Muslims believe that during the month of Ramadan, Allah revealed the first verses of the Quran, the holy book of Islam. Around 610 A.D., the prophet Muhammad, peace be upon him, used to go out to the desert near Mecca (in today's Saudi Arabia) to think about faith, society and God.
One night a voice called to him from the night sky. It was the angel Gabriel, who told Muhammad he had been chosen to receive the word of Allah. In the days that followed, Muhammad found himself speaking the verses that would be transcribed as the Quran.
At many mosques during Ramadan, about one thirtieth of the Quran is recited each night in prayers known as Tarawih. In this way, by the end of the month the complete scripture will have been recited.
Why do Muslims fast?
Muslims practice Sawm, or fasting, for the entire month of Ramadan. This means that they may eat or drink nothing, including water, while the sun is up as well as making a special effort to avoid sins. Fasting is one of the Five Pillars (duties) of Islam. As with other Islamic duties, all able Muslims take part in Sawm from about age twelve.
Fasting serves many purposes. While they are hungry and thirsty, Muslims are reminded of the suffering of the poor. Fasting is also an opportunity to practice self-control and to cleanse the body and mind. And in this most sacred month, fasting helps Muslims feel the peace that comes from spiritual devotion as well as kinship with fellow believers.
During Ramadan in the Muslim world, most restaurants are closed during the daylight hours. Families get up early for suhoor, a meal eaten before the sun rises. After the sun sets, the fast is broken with a meal known as Iftar. Iftar usually begins with dates and sweet drinks that provide a quick energy boost.
How does Ramadan end?
Ramadan ends with the festival of Eid al-Fitr, which in 2003 occurs on November 26. Literally the "Festival of Breaking the Fast," Eid al-Fitr is one of the two most important Islamic celebrations (the other occurs after the Hajj, or pilgrimage to Mecca). At Eid al-Fitr people dress in their finest clothes, adorn their homes with lights and decorations, give treats to children, and enjoy visits with friends and family.
A sense of generosity and gratitude colors these festivities. Although charity and good deeds are always important in Islam, they have special significance at the end of Ramadan. As the month draws to a close, Muslims are obligated to share their blessings by feeding the poor and making contributions to Mosques.