UNITY in and outside of Ramdhaan

In the Name of Allah, the Most Merciful, the Bestower of Mercy

Al-Istiqaamah

Ramadhan 1417H / January 1997CE Issue No.5

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RAMADHAN
A REMINDER OF UNITY

By the Shaykh - the Scholar of Hadith - Muhammad Nasirud-Din al-Albani 1


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Abu Hurayrah radiallahu 'anhu related that the Prophet sallahu 'alayhi wa sallam said: "Fast when they fast, end the fast when they end theirs, and sacrifice the day that they sacrifice."2
Al-Bayhaqi relates by way of Abu Hanifah, who said: 'Ali ibn al-Aqmar related to me, from Masruq, who said: I entered upon 'aishah on the day of 'Arafah, so she said: "Serve Masruq with some gruel, and make it more sweet." Masruq said: Nothing prevented me from fasting this day except that I feared that it may be the day of Sacrifice. So 'aishah said to me: "The day of Sacrifice is when the people sacrifice, and the day of ending the fast is when the people end their fast."

This chain of narration is jayyid (good) due to what has preceded.

UNDERSTANDING THE HADITH
Imam at-Tirmidhi says after quoting the hadith:
"One of the people of knowledge has explained this hadith by saying: Its meaning is to fast and end the fast along with the Jama'ah and the majority of people."

As-San'ani said in Sublus-Salam (2/72):
"In this (hadith) is a proof that being in agreement with the people is accepted in establishing 'Eid, and that the individual person who believes that it is the day of 'Eid - because of the sighting of the moon - then it is obligatory upon him to be in agreement with the people, and that the ruling of the people - concerning the Prayer, breaking the fast, and sacrificing - is binding upon the individual."

Ibn al-Qayyim - rahimahullah - mentioned this meaning in Tahdhibus-Sunan (3/214), and said: "It is said: In it a refutation of those who say that whosoever knows the positions of the moon due to astronomical calculations, then it is permissible for him to fast and end the fast, even if others do not know. It is also said: That the individual witness who sees the moon, but the qadi (judge) has not accepted his testimony, then there is no fasting for him, just as there is no fasting for the people."

Abul-Hasan as-Sindi said in Hashiyah 'ala Ibn Majah, after mentioning the hadith of Abu Hurayrah which was related by at-Tirmidhi: "And its apparent meaning is: That there is no room for individual (opinions) to enter into these affairs, nor to act individually in this. Rather, this affair goes back to the Imam (the Leader of the Muslims) and the Jama'ah (united body of Muslims under the Imam). It is obligatory upon the individuals to follow the Imam and the Jama'ah. From this is that is an individual sights the moon, but the qadi rejects his witness, then the individual has no right in these matters, but rather he must follow the Jama'ah in this."

And this is the meaning which is evident from the hadith, and which is emphasised by the fact that 'aishah radiallahu 'anha used it with Masruq when he prevented himself from fasting on the day of 'Arafah, fearing that it could be the day of Sacrifice. So she explained to him that there is no weight given to his individual opinion in this, and that he should follow the Jama'ah. So she said to him: "The day of Sacrifice is when the people sacrifice, and the day of ending the fast is when the people end their fast."

And this is what is befitting for the easy-natured and tolerant Shari'ah (Prescribed Islamic Law), one of the goals of which is uniting the people together, unifying their ranks and keeping away from them all that would split their comprehensive unity - from the individual opinions. So the Shari'ah does not give any weight to the individual opinion in matters concerning 'ibadah jama'iyyah (collective acts of worship), such as Fasting, 'Eid and Prayer in congregation - even if the opinion is correct, from one angle. Do you not see that the Sahabah (the Companions) - radiallahu 'anhum - used to pray behind each other. So from them were those who held

the view that touching a woman, or the flowing of blood from the body invalidates the wudhu' (ablution), along with those who did not hold this view. From them were those who would complete the Prayer whilst traveling, whilst others shortened. Yet these, and other such differences, did not prevent them from collectively praying behind a single Imam and deeming it to be acceptable. And this is because they knew that tafarruq (splitting-up) in the Religion is more evil than having ikhtilaf (differences) in some opinions. Indeed, the matter with one of them reached the extent that he would not even deem acceptable any opinion which differed with the great Imam in the major gatherings; such as the gathering at Mina (during Hajj), to the extent that he would totally abandon acting upon his opinion in that gathering - fleeing from that which could result from this evil, because of acting according to his own opinion.
Thus, Abu Dawud relates (1/307) that 'Uthman radiallahu 'anhu prayed four rak'ahs at Mina, so 'Abdullah ibn Mas'ud critisised him saying: "I prayed two rak'ahs with the Prophet sallallahu 'alayhi wa sallam, and two rak'ahs with Abu Bakr, and two rak'ahs with 'Umar, and two rak'ahs with 'Uthman in the beginning of his rule, then he completed it (i.e. by praying four rak'ahs). After that the ways became divided with you all. So I hope from these four rak'ahs, that two of them would be accepted." Then Ibn Mas'ud prayed four rak'ahs. So it was said to him: You criticised 'Uthman, yet you prayed four? So he said: "Differing is evil."

Its chain of narration is Sahih (authentic), and something similar to this is related in the Musnad (5/155) of Imam Ahmad, from Abu Dharr radiallahu 'anhum ajrna'in.

So those who continue splitting-up with regards to the Prayer, and who refuse to follow the local Imams in some mosques - especially in the witr Prayer during Ramadhan - using as proof that this is against their madhhab (school of thought), then they should reflect upon the above mentioned hadith and athar (narration). Likewise, those who claim knowledge of astronomy and who, due to their opinion, fast and end their fast alone - preceding or lagging behind the majority of Muslims, not seeing any problem in doing so - should also reflect upon the previously quoted proofs. So all of them should consider, and reflect upon the knowledge that has been mentioned. Perhaps they will find for themselves a cure for their ignorance and self-delusion, so that they may then become a unified rank along with their Muslim brothers - for indeed the Hand of Allah is over the Jama'ah.


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1. Silsilatul-Ahadithus-Sahihah (1/442-445), the hadith authentications have been abridged and edited.
2. Sahih: Related by at-Tirmidhi (2/37). Shaykh al-Albani authenticated it in as-Sahihah (no.224).

why is my du'aa not answered?

In the Name of Allaah, the Most Merciful, the Bestower of Mercy

Al-Istiqaamah
Rabee'ul-Awwal 1417H / August 1996CE

Issue No.3

WHY IS MY DU'AA NOT ANSWERED?

By the noble Shaykh Muhammad ibn Saalih al-'Uthaymain 1
[Q]: Allaah says: "And your Lord says: Call upon Me and I respond to your supplication." [Soorah Ghaafir 40:60]. So why is it that when a person's du'aa (supplication) is sometimes un-answered?

[A]: "All praise is due to Allaah, Lord of the worlds. May the salaah and salaam (Allaah's blessings of peace) be upon our Prophet Muhammad, and upon his Family and his Companions. I ask Allaah for the ability to be correct in belief, speech and actions, for myself and for my brothers.

Allaah says: "And your Lord says: Call upon Me and I will respond to your supplication. Verily those who are too arrogant to worship Me will enter Hell in humiliation." [Soorah Ghaafir 40:60] The questioner stated that he did indeed make du'aa (supplication) to Allaah - the Mighty and Majestic - but it was not answered by Allaah. So he is in doubt with respect to this noble aayah (verse), in which Allaah promises to answer the one who supplicates to Him, and indeed Allaah - the Most Perfect - never breaks His promise.

So the clarification of this is: that there are certain conditions that need to be fulfilled in order for a supplication to be answered. These conditions are:-

Firstly: Sincerity to Allaah - the Mighty and Majestic. That is to say, one must be sincere in his du'aa (supplication), so he turns to Allaah - the One free of all imperfections - with an attentive heart, being truthful in his turning to Him, knowing that Allaah - the Most Perfect, the Most High - is capable of answering his du'aa (supplication) and hoping that the du'aa will be answered.

Secondly: During du'aa, the caller should feel that he is need to Allaah - the Most Perfect, the Most High - in fact in dire need; and that only Allaah alone answers the supplication of the one in distress and the One who removes evil.

Thirdly: That the one making du'aa should refrain from haraam (unlawful) matters, as this acts as a barrier between the person and his du'aa (supplication) being answered - as has been established in the authentic hadeeth, from the Prophet sallallaahu 'alayhi wa sallam who said: "Indeed Allaah - the Most High - is good and accepts only that which is good. Allaah has ordered the Believers to do that which He commanded the Messengers. Allaah - the Most High - has said: "O you Messengers! Eat of the good things and do righteous actions." [Soorah al-Mu'min 23:51]. And He - the Most High - says: "O you who Believe! Eat of the good things wherewith We have provided you." [Soorah al-Baqarah 2:172] Then he mentioned (the case of) a man who, having journeyed far is disheveled and dusty and who spreads out his hands to the sky (saying): O Lord! O Lord! - whilst his food is unlawful, his drink unlawful and he is nourished unlawfully. So how can he be answered!" 2

So the Prophet sallallaahu 'alayhi wa sallam explained the unlikelihood that this person's du'aa would be answered, even after fulfilling the apparent factors which aid the du'aa being answered. The apparent factors being:-

[i]: Raising ones' hands towards the sky, meaning towards Allaah - the Mighty and Majestic - since Allaah is above the heavens, above His 'Arsh (Throne). Extending the hands out towards Allaah - the Might and Majestic - is amongst the causes of du'aa being responded to, as is shown in the narration from the Prophet sallallaahu 'alayhi wa sallam that he said: "Indeed your Lord is Alive, Most generous. He feels shy that when His servant raises his hands towards Him, calling upon Him, that He should rebuff him empty, having nothing." 3

[ii]: This man called upon Allaah - the Most High - using the name Rabb (Lord). Seeking tawassul (the means of nearness to Allaah) with this name is also regarded as one of the causes for du'aa to be responded to, since the Rabb is the Creator, the Owner, the Governer of all affairs - and the reigns of the Heavens and the earth are in His Hands. Due to this, you will find that most of the supplications made in the noble Qur'aan are by this name: "Our Lord! We have heard the call of one calling us to faith: 'Believe you in the Lord,' and we have believed. Our Lord! Forgive us our sins, and remit from us our evil deeds, and take to Yourself our souls in the company of the righteous. Our Lord! Grant Us what You did promise unto us through Your Messengers, and do not disgrace us on the Day of Judgment, for You never break Your promise. And their Lord has accepted of them, and answered them: Never will I suffer to be lost the work of any of you, whether male or female." [Soorah Aal-'Imraan 3:193-195]. So tawassul (seeking the means to nearness of Allaah) by this name is one of the causes for the du'aa to be responded to.

[iii]: This man was a traveler, and journeying is often a cause of du'aa to be responded to, because a person feels more in need of Allaah - the Mighty and Majestic - when traveling, than when a person is resident with his family. He was dusty and disheveled, seeming very insignificant in himself, as if the most important thing to him was to implore Allaah and to call upon Him - in any condition he may be - whether dusty and disheveled, or in ease and opulence. Being dusty and disheveled is also instrumental, like in the hadeeth attributed to the Prophet sallallaahu 'alayhi wa sallam in which he said: "Indeed Allaah boasts to the people of the Heaven about the people standing at 'Arafah, saying: Look at My servants who have come to Me dusty and disheveled." 4

However, these factors did not bring about anything, because his food, his nourishment and his clothing were all haraam (unlawful). So the Prophet sallallaahu 'alayhi wa sallam remarked: "So how can he be answered!"

Therefore, if these conditions are not satisfied, then the question concerning the du'aa being answered will seem distant. However, if the conditions are satisfied and the one supplicating is still not answered, then this is due to a wisdom which Allaah - the Mighty and Majestic - knows, and the one supplicating does not know what this wisdom is; and maybe that you like a a thing and it is bad for you.

So when these conditions are fulfilled and the one supplicating is not answered, then either he has been protected from an evil which is greater than what he asked for, or Allaah stores it for him until the Day of Resurrection, and he then gets a greater reward. This is so, because the one who makes the du'aa - calling upon Allaah alone, fulfilling the conditions and not being answered, but rather being saved from a greater evil - is in the position of having carried out the causes yet has been prevented from being answered, and therefore has a two-fold reward. One reward for making du'aa (supplication), and another reward for bearing the trial of not being answered. So that which is greater and more complete is stored for him with Allaah - the Mighty and Majestic.

Also of importance is that the one supplicating should not express dissatisfaction if his du'aa is apparently not being answered, for this action in itself is a reason for the du'aa not being answered - as the Prophet sallallaahu 'alayhi wa sallam said: "A servants du'aa continues to be answered as long as he does not ask for anything sinful or breaking the ties of relations, and as long as he does not become impatient." It was said: How does one become impatient O Messenger of Allaah? He said: "He says: I have supplicated, I have supplicated, yet it has not been answered. He therefore becomes despondent and abandons supplicating." So it is not befitting that the one supplicating should become impatient about being answered, then become disappointed and despondent, and thereby abandon making du'aa. Rather, one should call upon Allaah, since every du'aa you make to Allaah is an act of worship, which brings you closer to Him and increases your reward.

So my brother, you should take to making du'aa (supplication) in all affairs, be it general or specific, in difficulty or in ease. And if it was that supplication was only a means of worshipping Allaah - the One free from all imperfections, the Most High - then that would be sufficient. So it more befitting that a person strives in this - and with Allaah lies the success and the ability.

1. Majmoo' Fataawaa war-Rasaa'il (no.155).
2. Related by Muslim in his Saheeh (no.1015) from Abu Hurayrah radiallaahu 'anhu.
3. Saheeh: Related by Ahmad (5/438) and Abu Daawood (no.1488). It was authenticated by al-Haafidh Ibn Hajar in Fathul-Baaree (11/143).
4. Saheeh: Related by Ibn Hibbaan (no.1006), from 'Abdullaah ibn 'Amr radiallaahu 'anhu. It was authenticated by Shaykh al-Albaanee in Saheehul-Jaami' (no.1868).
5. Related by al-Bukhaaree (11/140) and Muslim (no.2735), from Abu Hurayrah radiallaahu 'anhu.

Only the Heart that is Founded on Monotheism Will Comprehend the Precious Qualities of Allah

Abandoning desires for the sake of Allah will rescue the servant from the punishment of Allah and will guarantee one to obtain His mercy.The precious qualities of Allah,the treasure of piety,pleasure,longing for Hum,joy,and the happiness found in being to close to Him will never happen to the heart that care for anyone or anything besides Allah even if he was among the people of worship,piety,and knowledge.

Allah ,the Exalted refused to put His precious qualities into the heart that associates others with Him and whose intention is to follow other than Him. Instead he entrusts His precious qualities to the heart that considers poverty as wealth as long as it is close to Allah,and wealth as poverty if it is not close to Allah.It will consider honor as humiliation and humiliation as honor as well as pleasure as punishment and punishment as pleasure.

As a whole , the servant who possesses such a heart neither knows the meaning of life without Allah nor the meaning of death,pain,sadness,grief,and distress that is associated with being far from Him.The pious servant gain two kinds of Paradise: the Paradise of this worldly life and the Paradise on the Day of Resurrection.

Source: AL FAWAAID : A COLLECTION OF WISE SAYINGS by IBN Al QAYYUM

A Brief Summary of the Issue of Raising the hands for the Qunoot in the Witr

Taken from the 'Original Sifat as-Salah'

By Shaykh Muhadith Muhammad Nasir- Deen Al-Albaani

Translated by Abbas Abu Yahya

And ‘the Messenger - sallAllaahu alayhi wa sallam – used to raise his hands.’

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A Summary: Shaykh al-Albaani mentions the Narration of Anas bin Malik when the Qur’aanic recitors were killed:

‘Anas said: I never ever saw the Messenger of Allaah -sallAllaahu alayhi wa sallam- painfully agitated about anything as I saw him agitated over them. Indeed I saw the Messenger of Allaah -sallAllaahu alayhi wa sallam- in the early morning prayer raising his hands and he supplicated against those who killed them. [And in another narration: supplicating against them.]

Narrated by Ahmad (3/137)

This Isnaad is authentic. At-Tabraani narrated in ‘Sagheer’ also from Anas with the wording:

‘Indeed I saw the Messenger of Allaah -sallAllaahu alayhi wa sallam- whenever he would pray the early morning prayer, he would raise his hands supplicating against them.’

This portion was narrated by al-Bayhaqi (2/211) and Nawawi (3/500) said: ‘Its Isnaad is Saheeh or hasan’

There is a recommendation in this hadeeth of raising the hands while supplicating the Qunoot.

Farj the freed slave of Abu Yusuf said: ‘I saw my master Abu Yusuf, if he would enter into the Qunoot for the Witr he would raise his hands in the Dua.’ From ‘Sharh al-Hidayah’ (1/306)

Likewise Ahmad holds this opinion and so does Ishaaq.

The raising of the hands is established from the Ameer-ul-Mumineen Umar bin al-Khattab -Radi Allaahu anhu- as is narrated by Bukhari in ‘Rafa’ al-Yadain’ (23), Ibn Nasr (134) and al-Bayhaqi (2/212) on the authority of Abu Uthmaan an-Nahdi:

‘Umar would perform the Qunoot with us in the early morning prayer, and would raise his hands, so much that the side of his body under his arms would be seen.

As for wiping the hands on the face after ending the Dua’ in the prayer, then this is not established with an authentic narration, nor an authentic statement, nor by analogy.

This is a Bida’, as for outside the prayer, then it is not authentic, and everything that is narrated regarding this is weak, some of it is more severe in its weakness than other narrations; I have researched it in ‘Da’eef Abi Dawood’ (262) and ‘al-Hadeeth as-Saheehah’ (597), this is why al-Izz bin Abdus-Salaam said in some of his Fatawa: ‘None does this except an ignorant person.’

So it is foremost that it should not be done, and restricting to what the Salaf -Radi Allaahu anhum- did, of raising the hands in the Dua’ without wiping the face in the prayer. And success lies with Allaah.’

[Taken from ‘the Original Sifat as-Salah’ vol 3 p.957-959]

Shaykh al-Albaani also said: ‘Raising of the hands in the Qunoot for a problem afflicting the Muslims is established from the Messenger of Allaah -sallAllaahu alayhi wa sallam- when he made Dua’ against the Mushrikeen, those who killed seventy of the recitors of the Qur’aan.

This was narrated by Imam Ahmad (3/137) and by Tabraani in ‘as-Sagheer’ (p.111) from the hadeeth of Anas with an authentic chain, and it is also established from Umar and others in the Qunoot of al-Witr.’

[Taken from ‘Irwaa al-Ghaleel’ (2/181)]

41- The Ruling of Raising the Hands in the Dua’ of al-Witr

By Shaykh, Allaama Mufti of the Kingdom of Saudi Arabia

Abdul Azeez bin Abdullaah Bin Baz

Question:What is the ruling of raising the hands in al-Witr?

Answer: Raising the hands in the Qunoot of al-Witr is legislated; because the Qunoot is from the same type as the Qunoot when new hardships occur for the Muslims, and this is indeed established by the Prophet -sallAllaahu alayhi wa sallam, that he -sallAllaahu alayhi wa sallam- raised his hands when he made Dua’ in the Qunoot when new hardships occur for the Muslims.

This was collected by al-Bayhaqi –Raheem’ullaah- with a authentic chain.

[Taken from ‘Majmoo Fatawa wa Maqalaat Mutafariqa’ vol.30 p.51 ]

Some Athaar of the Companions regarding raising the hands in al-Qunoot

a) From Abu Uthmaan who said: ‘Umar used to read the Qunoot with us after Rukoo’ and he would raise his hands so much so that the side of his body would be seen, and his voice could be heard from the back of the Masjid.’

[Collected by Ibn Abee Shaybah (3/316), Bayhaqi (2/212) & Ibn al-Mundhir (5/213)]

b) From Ibn Abbas that he prayed the Qunoot with the people at Fajr in Basrah, and he raised his hands so much so that the side of his body was raised up.’

[Saheeh – Collected by Ibn Abee Shaybah (2/316)]

c) From Ibn Mas’ood that he used to raise his hands in the Witr then after that he would lower them.’

[Hasan – Collected by Abdur Razzaq (4/325)]

Virtues of Fasting During Hot Days

Ibn Rajab has a section in ‘Lata’if al-Ma’arif’ (p. 272-273) about the virtues of fasting during hot days. Good encouragement Inshaa Allaah:

“…And from the acts of worship whose reward is multiplied during the heat is fasting, and this is because of the thirst that one experiences in the mid-day heat.

This is why Mu’adh bin Jabal expressed regret on his deathbed that he would no longer experience this mid-day thirst, as did other early Muslims.

And it was related that Abu Bakr would fast in the summer and not fast in the winter, and ‘Umar advised his son ‘Abdullah on his deathbed: “Try to obtain the characteristics of faith,” and the first one he mentioned was fasting in the intense summer heat.

And al-Qasim bin Muhammad said that ‘A’ishah would fast in the intense heat, and he was asked: “What drove her to do this?” He replied: “She would take advantage of the days before death.” And some of the righteous women would choose the hottest days and fast them, saying: “If the price is low, everyone will buy,” meaning that she wanted to do those actions that only a few were capable of due to how hard it was to do them, and this is indicative of the high aspirations these women had.

And Abu Musa al-Ash’ari was on a boat, and he heard someone calling out: “O passengers, stand up!” And he said this three times. So, Abu Musa told him: “How can we stand up? Don’t you see where we are? How can we stand up?” So, the caller said: “Let me tell you of a rule that Allah made upon Himself: whoever makes himself thirsty for Allah’s sake on a hot day has the right upon Allah to have his thirst quenched on the Day of Resurrection.” So, Abu Musa would search out the days that were so hot that one would feel he was being cooked, and he would fast those days.

Ka’b said that Allah Said to Musa: “I made it incumbent upon Myself that whoever is thirsty for My sake will have his thirst quenched on the Day of Resurrection,” and others said that it’s written in the Torah: “Glad tidings for whoever makes himself hungry in anticipation of the Great Day where he will have his hunger satisfied, and glad tidings for whoever makes himself thirsty in anticipation of the Great Day where he will have his thirst quenched.”

al-Hasan said: “A maiden of Paradise will speak to the wali of Allah while he is laying with her on the shore of a river of honey in Paradise while she hands him a glass of the sweetest drink, and she will ask him: “Do you know what day Allah married me to you? He Saw you on a long summer day while you were thirsty in the mid-day heat, and He called the Angels and Said: “Look at My slave. He has left his wife and pleasure and food and drink for Me out of his desire for what I have for him. Bear witness that I have Forgiven him,” and He Forgave you on that day and married you to me.”"

And when ‘Amir bin ‘Abd Qays went from Basrah to Sham, Mu’awiyah would ask him to tell him what he needed. He refused to ask of him, and eventually said: “All I need is for you to return the heat of Basrah to me to make the fasting a bit harder, as it is too easy in your lands.”

And al-Hajjaj was on a journey between Makkah and Madinah. He pulled out his dinner and invited a bedouin to eat with him, and the bedouin said: “I have been invited by One who is better than you and I have accepted the invitation.” He asked: “And who is this?” The man replied: “Allah invited me to fast, and I fasted.” al-Hajjaj asked: “On this very hot day?” The man replied: “Yes. I am fasting it in anticipation of a much hotter day.” al-Hajjaj said: “So, eat today and fast tomorrow.” The man replied: “Only if you can guarantee that I will live until tomorrow.” al-Hajjaj said: “This isn’t in my hands.” The man said: “How can you ask me to do something now when there is something of the future that isn’t in your hands?”

And Ibn ‘Umar went on a trip once with some companions, and they saw a sheep-herder who they invited to eat with them. He said: “I am fasting,” and Ibn ‘Umar said: “You are fasting in heat like this, and while you are between all these plants and sheep?” The herder replied: “I’m taking advantage of my remaining days.” Ibn ‘Umar was impressed by this reply and said: “Can you sell one of your sheep to us? We’ll feed you from its meat when you break your fast, and we’ll also pay you for it.” The herder said: “It doesn’t belong to me. It belongs to my master.” Ibn ‘Umar said: “What would your master say if you told him that it was eaten by a wolf?” The herder raised his finger to the sky and said: “What about Allah?” Ibn ‘Umar kept repeating this phrase that the herder was saying, and when he got to the city, he went to the herder’s owner and bought him and his sheep from him. He then freed the herder and gave him his sheep as a gift.

And Ruh bin Zinba’ was traveling between Makkah and Madinah on a very hot day. A herder living on a mountain approached him, and he said to him: “O herder, come eat with me.” The herder said: “I’m fasting.” Ruh said: “You’re fasting in this heat?” The herder replied: “Should I let my days pass by in vain?” ٍSo, Ruh said: “You have used your days wisely, O herder, while Ruh bin Zinba’ has wasted his.”

And Ibn ‘Umar used to fast extra days until he would almost faint, and this wouldn’t cause him to break his fast. And al-Imam Ahmad would fast until he was about to pass out, and would wipe water over his face. He was asked about fasting very hot days, and he replied: “There is nothing wrong with wetting a towel to squeeze the water on himself to cool down with.” And the Prophet (صلى الله عليه و سلم) would pour water over his head while fasting.

ِAnd Abu ad-Darda’ would say: “Fast the very hot days in anticipation of the Day of Resurrection, and pray two rak’at in the darkness of night in anticipation of the darkness of the grave.” And it’s reported in the two ‘Sahih’s that he said: “You have seen us with the Messenger of Allah (صلى الله عليه و سلم) on some of his journeys on very hot days, and a man would hold his hand against his head due to the intensity of the heat, and none of them would be fasting except the Messenger of Allah and ‘Abdullah bin Rawahah.” And the narration of Muslim states that Abu ad-Darda’ said: “This was during the month of Ramadan.”

When those who fast for Allah in the heat are patient despite their intense thirst, He will set aside a specific gate of the gates of Paradise for them. This is the gate called Rayyan, and whoever enters through it will drink, and whoever drinks after entering it will never be thirsty again. When they enter through it, it will be locked for those after them, and none will enter through it except them…”

reflecting

bismillaah wal hamdulillaah was salaatu was salaamu ala rasoolillaah wa ba'ad

subhanallaahi wa bi hamdihi! al hamdulillaah that Ramadhaan is here and the shayateen are locked up because I've been able with the help of Allaah to reflect on his words even more so than ever. I encourage everybody to ponder on the words of Allaah subhana and to seek full understanding of the verses the way the prophet salAllaahu alayhi wa salaam taught us. read the tafseer! seek to comprehend the context and reasons for some of the verses that Allaah ta'ala has revealed.

may Allaah help us to understand His Deen and help us to keep steadfast on it with straightforward speech and righteous actions, all while keeping away from bidah(innovation) and evil, bad deeds. Allaahumma ameen

And whosoever obeys Allaah and His Messenger will be admitted to Gardens under which rivers flow, to abide therein, and that will be a great success.
And whosoever disobeys Allaah and His Messenger and transgresses His limits, He will cast him into the Fire, to abide therein; and he shall have a disgraceful torment. Qur'aan (4: 13-14)

Bad speech during the month of Ramadhaan

*Please appropriately reference this fatwa to: www.fatwa-online.com, thankyou!*

Question: Does impermissible (Haraam) speech during the day in Ramadhaan nullify the fast?

Response: If we read the saying of Allaah (subhaanahu wa-ta'aala), {O you who believe! Fasting is prescribed for you as it was prescribed for those before you, that you may become al-Muttaqoon (the pious)} [Soorah al-Baqarah, Aayah 183], we find the wisdom behind the obligation to fast is attaining fear of Allaah (Taqwah) and worshipping Allaah. Taqwah is to abandon all that is haraam and incorporating all that is commanded, avoiding all that is warned against. The Prophet (sal-Allaahu 'alayhe wa-sallaam) said: ((One who does not abandon evil talk and actions, then Allaah is not in need of him abandoning his food and drink (i.e. his fasting)). Based upon this, it is confirmation (for the one who is fasting) to abandon all that is haraam from speech and actions so as not to backbite, lie, slander or trade in haraam.

So, keep away from haraam, and if a person were to do this throughout the entire month (of Ramadhaan), he would find himself upright for the rest of the year. Sadly, however, many people who fast do not differentiate between the time in which they fast and when they aren't It has became a norm whereby they indulge in haraam speech, lying, cheating and so on. They don't feel upon the peace and tranquility of the fast. These actions (of bad speech etc.) do not nullify the fast but do reduce the reward and, possibly, deflects the reward for the fast completely and Allaah's Assistance is sought.

Shaykh Ibn 'Uthaymeen
Faatwa Ramadhaan, Volume 2, Page 520, Fatwa No. 485;
Fataawa ash-Shaykh Muhammad as-Saalih al-'Uthaymeen - Volume 1, Page 501-502

The Merits for fasting for Allah’s Pleasure

Siyam (fasting) : Linguistically means to refrain. Allah says,

إِنِّي نَذَرْتُ لِلرَّحْمَـٰنِ صَوْمًا فَلَنْ أُكَلِّمَ الْيَوْمَ إِنْسِيًّا

Surely I have vowed a fast to the Beneficent Allah, so I shall not speak to any man today.

[ Maryam 26] refrain from speaking

Siyam in Islamic terms means: An intentional act of refraining from all things which breakfast from Fajr until Maghrib .

Virtues of Fasting:

· Fasting sincerely distant one from Hell

أَبِى سَعِيدٍ الْخُدْرِىِّ - رضى الله عنه - قَالَ قَالَ رَسُولُ اللَّهِ -صلى الله عليه وسلم- مَا مِنْ عَبْدٍ يَصُومُ يَوْمًا فِى سَبِيلِ اللَّهِ إِلاَّ بَاعَدَ اللَّهُ بِذَلِكَ الْيَوْمِ وَجْهَهُ عَنِ النَّارِ سَبْعِينَ خَرِيفًا

Abu Sa’eed Al-Khudri (may Allah be pleased with him) said ,” Allah’s Messenger (peace and blessings be upon him) said, “ Any servant who fasts one day in the path of Allah , Allah will keep his face away from the fire for 70 years.”

[Collected by Bukhari 2840 and Muslim 2767]



· Fasting enters a person into Jannah

أَبِى أُمَامَةَ قَالَ أَتَيْتُ رَسُولَ اللَّهِ -صلى الله عليه وسلم- فَقُلْتُ مُرْنِى بِعَمَلٍ يُدْخِلُنِى الْجَنَّةَ. قَالَ « عَلَيْكَ بِالصَّوْمِ فَإِنَّهُ لاَ مِثْلَ لَهُ

Abu Ummamah said, “I went to the Allah’s messenger (peace and blessings be upon him) and said: Command me with an action that will cause me to enter Jannah.” He (peace and blessings be upon him) said, “Fast, there isn’t anything like it.”



[Collected by An-Nisa’ 2232 ]





· Whoever dies while fasting Allah will place him in Jannah



قال صلى الله عليه وسلم: يا حُذَيفَة مّنْ خَتَمَ لَه بِصِيامٍ يَومٍ يَرِيدُ بِهِ وجه الله أَدْخَلَهُ الجنة

The Prophet (peace and blessings be upon him) said, ‘ Oh Huthayfah whoever dies while fasting sincerely for Allah’s pleasure will enter Jannah.”



[Collected by Ibn Shaheen 2/23 in Afrad , Akabr Al-Asbaahaan 1/218-219] Graded as being Saheeh by Shaykh Al-Albani in Silsilatu Saheehah #1643]





· Fasting intercedes for the Slave on the Last Day



عَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍو أَنَّ رَسُولَ اللَّهِ -صلى الله عليه وسلم- قَالَ « الصِّيَامُ وَالْقُرْآنُ يَشْفَعَانِ لِلْعَبْدِ يَوْمَ الْقِيَامَةِ يَقُولُ الصِّيَامُ أَىْ رَبِّ مَنَعْتُهُ الطَّعَامَ وَالشَّهَوَاتِ بِالنَّهَارِ فَشَفِّعْنِى فِيهِ.

وَيَقُولُ الْقُرْآنُ مَنَعْتُهُ النَّوْمَ بِاللَّيْلِ فَشَفِّعْنِى فِيهِ. قَالَ فَيُشَفَّعَانِ »



Abdullah ibn Amr narrated that Allah’s messenger (peace and blessings be upon him) said, “Fasting and the Quran will intercede for the servant of the Day of Resurrection. Fasting will say “My Lord because of me he was prohibited from food and satisfying his desires throughout the day, so let me intercede for him. The Quran will say “I prevented him from sleep at night, so let me intercede for him.” They will both be allowed to intercede.

· There is a special reward unknown to man from Allah for fasting

أَبِى هُرَيْرَةَ - رضى الله عنه - عَنِ النَّبِىِّ - صلى الله عليه وسلم - قَالَ « كُلُّ عَمَلِ ابْنِ آدَمَ لَهُ ، إِلاَّ الصَّوْمَ فَإِنَّهُ لِى ، وَأَنَا أَجْزِى بِهِ ، وَلَخَلُوفُ فَمِ الصَّائِمِ أَطْيَبُ عِنْدَ اللَّهِ مِنْ رِيحِ الْمِسْكِ



Abu Hurayrah (may Allah be pleased with him) narrated that Allah‘s messenger (peace and blessing be upon him) said, “Allah says every deed is for the son of Adam except Fasting. Fasting is for Me and I will give the reward for it. The unpleasant smell coming out of the mouth of a fasting person is better than the smell of misk in the sight of Allah.”

[Collected Bukhari 5927 / Muslim 2760]





· There is a special door in Jannah for a fasting person to enter



عَنْ سَهْلٍ - رضى الله عنه - عَنِ النَّبِىِّ - صلى الله عليه وسلم - قَالَ « إِنَّ فِى الْجَنَّةِ بَابًا يُقَالُ لَهُ الرَّيَّانُ ، يَدْخُلُ مِنْهُ الصَّائِمُونَ يَوْمَ الْقِيَامَةِ ، لاَ يَدْخُلُ مِنْهُ أَحَدٌ غَيْرُهُمْ يُقَالُ أَيْنَ الصَّائِمُونَ فَيَقُومُونَ ، لاَ يَدْخُلُ مِنْهُ أَحَدٌ غَيْرُهُمْ ، فَإِذَا دَخَلُوا أُغْلِقَ ، فَلَمْ يَدْخُلْ مِنْهُ أَحَدٌ »



Sahl (may Allah be pleased with him )narrated that Allah’s Prophet (peace and blessings be upon him) said, “There is a gate in Paradise called Ar-Rayyan and those who observe fasting will enter through it on the Day of Resurrection. And only the people who fasted will enter it. It will be said, “Where are those who used to fast?” They will stand up and enter the gate and once they have entered it will be closed. No one else will be allowed to enter.”

[Collected by Bukhari 1896/ Muslim 2766]

· Sincerely Fasting in Ramadan earns expiation from past sins



أَبِى هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ - صلى الله عليه وسلم : مَنْ صَامَ رَمَضَانَ إِيمَانًا وَاحْتِسَابًا غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ



Abu Hurayrah (may Allah be pleased with him) narrated that Allah’s messenger (peace and blessings be upon him) said, “ Whoever fasts Ramadan with faith and seeks Allah’s reward will have his past sins forgiven.”

[Collected by Bukhari 38 / Muslim 1817]



· Fasting suppresses desires



النَّبِىِّ - صلى الله عليه وسلم - فَقَالَ « مَنِ اسْتَطَاعَ الْبَاءَةَ فَلْيَتَزَوَّجْ ، فَإِنَّهُ أَغَضُّ لِلْبَصَرِ وَأَحْصَنُ لِلْفَرْجِ ، وَمَنْ لَمْ يَسْتَطِعْ فَعَلَيْهِ بِالصَّوْمِ ، فَإِنَّهُ لَهُ وِجَاءٌ



The Prophet (peace and blessings be upon him) said,” Whoever has the ability to marry then let him. Marriage helps one to lower his gaze and protect his private part. And whoever doesn’t have the ability to get married should fast. Fasting is a shield of protection.



[Collected by Bukhari 1905/ Muslim 3466]



Translated by Abu Aaliyah Abdullah ibn Dwight Battle
Doha, Qatar.

Breaking the fast as soon as the sun sets [Sunnah of Fasting]

'Aqîdah 'Eid Advice from the Salaf Affairs of the Ummah Allah's mercy Announcements Attire Backbiting Bid'ah Biographical Brotherhood Character charity Coming to Islam da'wah death dunyâ family fasting fear fiqh fitnah Good deeds Gratitude hadîth Hajj Hajj and Umrah historical hypocrisy iman intentions Introduction knowledge Law love Manners and Conduct Paradise patience prayer Quran Ramadan remembering Allah repentance reward Shaytân sins Sunnah supplication tafsir taqwâ The Companions The Fire the heart the hereafter usury worship zinâ zuhd
Breaking the fast as soon as the sun sets [Sunnah of Fasting]

Sa’îd b. Al-Musayyib reports from his father, “I was once sitting with ‘Umar when a group of people arrived from Al-Shâm. ‘Umar enquired about them and how they were; he asked, ‘Do the people of Al-Shâm hasten to break the fast.’ He said, ‘Yes.’ [‘Umar] said, ‘They will not cease to remain upon good as long as they do this, and do not wait for the stars [to come out] as the people of Irâq do.’”

‘Abd Al-Razzâq Al-San’ânî, Al-Musannaf 4:225.

‘Amr b. Maymûn Al-Awdî reports, “The Companions of Muhammad – Allâh’s peace and blessings be upon him – used to be the quickest to break the fast and the slowest in taking the pre-dawn meal.”

Ibid. p226.

Ibn Al-Musayyib also reports that ‘Umar wrote to the commanders of the various regions, ‘Do not be of the procrastinators when breaking the fast, and nor of those who wait for the stars before they start praying [al-maghrib].’

Ibid. p225.

Mûsâ b. Anas reports that Anas [ibn Mâlik] used to have his slave-girl go to the top of his house, instructing her, ‘When the horizon becomes even (evenly lit, marking sunset), tell me.’

Ibn Abî Shaybah, Al-Musannaf 2:430.

Abû Al-Tiyâh Al-Daba’î reports that “he used to break fast with Ibn ‘Abbâs during Ramadân. When evening approached he would send a girl from his household to the roof [to look out], and when the sun set he would make the call to prayer (adhân). He would eat with us, and when he had finished, the call for the commencement of prayer {iqâmah) would be given, and he would pray, and we would pray with him.”

Ibid. p429.

The least form of fasting is leaving off food and drink

The least form of Fasting is leaving off Food and Drink
from The Way of the Salaf us-Saalih by Ibn Shahid


What is Prohibited and Disliked for the one Fasting – by Shaikh Saalih Al-Fawzaan [Ittihaaf Ahlil-Eemaan bi-Duroos Shahri Ramadaan ,Al-Ibaanah.com]

Know that there are certain manners to fasting that must be abided by and adhered to so that the fast could proceed in the way it was prescribed so that one could achieve its benefits, fulfill its objective and not find it discomforting and without benefit. This is as the Prophet (sallAllaahu ‘alayhi wa sallam) said: “Perhaps all a person fasting derives from his fast is hunger and thirst.”

So fasting is not just the abandonment of food and drink only. Rather, it also entails abandoning improper statements and actions that are forbidden or disliked.

One of the Salaf once said: “The least form of fasting is leaving off food and drink.” This is since drawing near to Allaah by abandoning allowable things cannot be complete unless after drawing nearer to Him by abandoning what Allaah has prohibited under every circumstance. Even though a Muslim is obligated to abandon the unlawful at all times, it is even more binding upon him while he is fasting.

If one commits the unlawful in times other than when he is fasting, he is sinning and worthy of being punished. But if he commits it while fasting, then on top of being sinful and deserving of punishment, this affects his fast by it being either deficient or nullified.

So the person who truly observes the fast is he who withholds his stomach from food and drink, refrains his limbs from sins, restricts his tongue from vile and evil speech, restrains his ears from listening to songs, musical instruments, backbiting and gossip, and holds back his eyes from looking at the forbidden.

The Prophet (sallAllaahu ‘alayhi wa sallam) said: “Whoever does not abandon false speech and acting upon it, then Allaah is not in need of him abandoning his food and drink.” [Reported by Al-Bukhaaree]

The person who is fasting must avoid backbiting, gossip and insulting others, based on what the two Shaikhs (Al-Bulkhaaree and Muslim) reported from Abu Hurairah (radyAllaahu ‘anhu) that he said, and it was raised as being a saying of the Prophet: “Fasting is armor. So if it is a day in which one of you is fasting, then he should not be vile in speech nor should he be sinful nor should he be ignorant. And if someone reviles him, then he should say: ‘I am a person that is fasting.’”

The word junnah (armor) is that which protects the one who wears it from the weapon of his opponent causing harm to him.

So fasting protects a person from falling into sins whose consequences are punishment in this world and the next. The word rafath in the hadeeth refers to lewd and immoral speech. Imaam Ahmad reported in marfoo’ form that the Prophet (sallAllaahu ‘alayhi wa sallam) said: “Verily, fasting is armor so long as it is not pierced.” It was said: “What causes it to be pierced?” He (sallAllaahu ‘alayhi wa sallam) said: “Lying and Backbiting.”

This is proof that backbiting pierces the fast or makes a dent in it. When armor is pierced it is of no more use to the one wearing it. So in the same manner, when one’s fast is pierced, it is no longer any benefit to the one performing it.

Backbiting is as the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) explained it, and that is mentioning about your brother what he hates. It has been reported in the Musnad of Imaam Ahmad that this breaks the fast:

“Two women were once fasting during the lifetime of Allaah’s Messenger and they almost died of thirst. This was mentioned to the Prophet (sallAllaahu ‘alayhi wa sallam) but he turned away from (allowing) them (to break the fast). Then they were mentioned to him again, so he called for them and ordered them to vomit, i.e. throw up, what was in their stomachs. So they both vomited and filled up a bowl with puss, blood and pieces of flesh. Then the Prophet (sallAllaahu ‘alayhi wa sallam) said: ‘These two fasted by refraining from what Allaah made lawful for them. but they broke their fast by doing what Allaah made unlawful for them. One of them sat with the other and they began to eat from the flesh of people.’”

What transpired with these two women in the presence of the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) from their vomiting vile and disgusting things – this was from the miracles that Allaah allowed to occur at the hand of His Messenger so that he could show the evil effects of backbiting to the people. Allaah says: “And do not backbite one another. Would one of you love to eat the flesh of his dead brother?” [Surah Al-Hujuraat: 12]

This hadeeth shows that backbiting breaks the fast. This is in the figurative sense, meaning it nullifies the reward of fasting.
May Allaah send His peace and blessings on our prophet, Muhammad, his family and Companions

The obligation of fasting even when work circumstances are not conducive to fasting

Question:

I am a soldier, and the month of Ramadaan came upon me, so is it permissible to not fast knowing that the circumstances (at work) do not help/aid me upon fasting?
Answer:

It is not permissible for you to not fast in Ramadaan if you are a person who is required to fast, unless you are a traveller or are suffering from an illness with which you do not have the strength to fast – according to His Statement, the Exalted:

So whoever is ill or on a journey, the same number (of days of missed fasting) must be (made up) from other days. Soorah al Baqarah (2) aayah 185

And He has not placed upon you in the religion any hardship. Soorah al Hajj (22) aayah 78

Allaah does not burden a soul beyond its capacity Soorah al Baqarah (2) aayah 286

And according to the statement of the Prophet sal Allaahu alaiyhi wa sallam:

If I command you with a matter, then do as much of it as you can.

And with Allaah is the tawfeeq. And may peace and blessings be upon our Prophet Muhammad and his family and his Companions.

Permanent Committee for Research and Verdicts
Shaykh `Abdul-`Azeez Bin Baz
Shaykh `Abdullah bin Ghudayaan
Shaykh `Abdullaah bin Qu`ood
Shaykh `Abdur-Razzaaq al-`Afeefee
Question 3 from fatwa 3924 P232 Volume 10 Fataawaa of the Permanent Committee
Translated by Abu Abdir Rahmaan Nasser ibn Najam

The Help of Allaah And His Victory

The Help of Allaah And His Victory



By Al-Allaamah Muhammad Al-Ameen Shanqeeteee

Allaah - the Mighty and Majestic - said:

"Indeed, Allaah will help those who help His cause. Indeed Allaah is all-Powerful, all-Mighty." [Soorah al-Hajj 22:40] Imaam ash-Shanqeetee (d.1393H) - rahimahullaah - said: "Allaah - the Mighty and Majestic - explains in this noble Verse that He has promised to help and give victory to those who help Him. And it is known that the help and victory of Allaah comes by following what He has prescribed, obeying His command, avoiding His prohibitions, helping His Messengers, and their followers, aiding His Religion and fighting against His enemies and overpowering them; until the word of Allaah is made uppermost and the word of His enemies is debased. Then Allaah - the Most High - explains the characteristics of those whom He has promised would receive His help and victory, distinguishing them from others. So Allaah said about those to whom He promised He would aid and grant victory to - for indeed He is the o­ne to aid and grant victory:

"Those who, if We establish them in the earth, establish the Prayer, give the zakaah, enjoin the good and forbid the evil." [Soorah al-Hajj 22:41]

So this noble Verse points to the fact that whoever helps Allaah, then Allaah will help and aid them. This is clearly explained in Allaah - the Most High's - sayings:

"O you who Believe. If you help Allaah, Allaah will help you; and establish your feet firmly. But those who disbelieve, for them is destruction and Allaah will make their deeds vain." [Soorah Muhammad 47:7]

"Indeed, Our Word has gone forth of old for Our slaves, the Messengers, that they will certainly be victorious; and that Our forces will certainly be triumphant." [Soorah as-Saaffaat 37:171-173]

"Allaah has Decreed: It is I and My Messenger who will prevail." [Soorah al-Mujaadalah 58:21]

"Allaah has promised to those amongst you who have eemaan (certainty of belief) and do righteous actions), that He will grant you the khilaafah (succession) in the land." [Soorah an-Noor 24:55]

So in Allaah - the Most High's - saying: "Those who, if We establish them in the earth, establish the Prayer, give the Zakaah, enjoin the good and forbid the evil." [Soorah al-Hajj 22:4], in this is a proof that there is no promise from Allaah of His help, except by establishing the Salaah (Prayer), paying the Zakaah, enjoining what is good and forbidding what is evil. So it is these whom Allaah will establish upon the earth, and through whom He will strengthen His Word. However, those who do not establish the Salaah (Prayer), nor pay the Zakaah, nor enjoin the good, nor forbid the evil, then there is no promise from Allaah that He will aid and grant them victory. Such people are not from His party, nor are they His friends; those who have the promise of His help and victory. Rather, such people are from the party of Shaytaan and his friends. So if they were to expect the help of Allaah and the fulfillment of His promise upon them, then their example would be like that of a hired worker who refuses to the do the job that he was hired for, yet he expects to be rewarded. So whoever is like this, then he has no intellect!"

Source: Adwaa' ul-Bayaan (5/703-704)
Al-Istiqaamah Dhul-Qa`dah 1417H

reciting du'aa in Fard Salah

17. Question: I was told that in the fard (compulsory) salaah it is only permissible to say ‘Subhaana rabbi al-a'alaa’ three times and not to read other du’aas. Can we read whatever du’aas we want during sujood in the fard salaah?

Answer: In the sujood we say ‘Subhaana rabbi al-a'alaa’ (سبحان ربي الأعلى – How perfect my Lord is, The Most High.). We have to say it once and if we say it three times it is Sunnah, but if we say it ten times it is better. It is also different if you are praying as an Imaam where you should take care of the people following you – you shouldn’t make it too long for them; and if you are praying alone then you can say more of ‘Subhaana rabbi al-a'alaa’. And saying this ‘Subhaana rabbi al-a'alaa’ is waajib (obligatory), or ‘Subhaana rabbi al-a'alaa wa bihamdihi’. It is waajib and you have to say this in sujood; if you don’t say it in sujood then you make the sujood as-sahu (prostration of forgetfulness) for not saying it.

Some of the scholars say that you are permitted to say only this in the fard (salaah), but many others, who are correct, say it is allowed to say other things because it has been narrated that the Messenger صلى الله عليه و سلم said in his ruku’ and sujood:

سُبْحَانَكَ اَللَّهُمَّ رَبَّنَا وَ بِحَمْدِكَ اَللَّهُمَّ اغْفِرْ لِي
Subhaanaka Allaahumma Rabbanaa wa bihamdika Allaahummaghfirlee
‘How perfect You are O Allaah, our Lord, and praised. O Allaah, forgive me.’ [31]

And, he صلى الله عليه و سلم said to Muadh رضي الله عنه “when you put your face in sujood say Allaahumma ainni ala shukrika wa husni ibaadatik.”[32] And the Messenger صلى الله عليه و سلم also said “in the sujood try to make as much du’aa as you can.”[33] It is a place that Allaah سبحانه و تعالى will accept it from you, so make du’aa in it.[34] So in the fard salaah you can make du’aa, but it is better to make the du’aa that are narrated like Subhaanaka Allaahumma Rabbanaa wa bihamdika Allaahummaghfirlee[31], “Allaahumma ainni ala shukrika wa dhikrika wa husni ibaadatik”[32] or any other du’aa that are narrated, and also any other du’aa that you want to say. But don’t make your du’aa in the fard prayer for things in this dunyaa; but in the non-fard prayer you can. For example, in the fard prayer it is better not to say “give me money”, “give me a good wife”, “give me a house”, “give me this…” but it is better to ask for things in the hereafter. Wallaahu A’lam.

http://www.albaseerah.org/forum/showthread.php?t=2772

The ruling on Horoscopes based on Astrological signs-’ Fataawa Shaykh Ibn Baaz

Praise be to Allaah.

Astrology, horoscopes, superstition and fortune-telling are all actions of jaahiliyyah (ignorance) which Islam came to show as false and to explain that they are shirk, because they involve depending on something other than Allaah and believing that benefit and harm come from something other than Him, and believing the words of fortune-tellers and soothsayers who falsely claim to have knowledge of the unseen in order to cheat people of their money and change their beliefs. The evidence (daleel) for that is the hadeeth narrated by Abu Dawood in his Sunan with a saheeh isnaad from Ibn ‘Abbaas (may Allaah be pleased with him), that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever learns anything of astrology has learned a branch of witchcraft (al-sihr)…” And al-Bazzaar narrated with a jayyid isnaad from ‘Imraan ibn Husayn that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “He is not one of us who practises augury or has it done for him, who tells fortunes or has his fortune told, or who practises witchcraft or has that done for him.” Whoever claims to know some matter of the unseen either is a fortune-teller or is acting like a fortune-teller in some sense, because Allaah is the only One Who has knowledge of the unseen. Allaah says (interpretation of the meaning);

“Say: ‘None in the heavens and the earth knows the Ghayb (Unseen) except Allaah…’”

[al-Naml 27:65]

My advice to everyone who has anything to do with these matters is to repent to Allaah and ask for His forgiveness, and to depend only on Allaah and to put their trust in Him in all their affairs, whilst following the practical means that are prescribed or permitted in sharee’ah. They should give up these matters of jaahiliyyah, keep away from them and avoid asking the people who practise them or believe what they say, out of obedience to Allaah and His Messenger (peace and blessings of Allaah be upon him), and in order to protect his commitment to Islam and his ‘aqeedah (religious belief).

Adapted from Majmoo’ Fataawa Shaykh Ibn Baaz (may Allaah have mercy on him), 2/123