The Future is for Islaam: ramadhaan

Showing posts with label ramadhaan. Show all posts

Saturday, July 30, 2011

Umar's Instructions on the First Night of Ramadaan (Radiyallaahu 'anhu)

It is reported that on the first night of Ramadân, ‘Umar – Allaah be pleased with him – would pray Maghrib, then say (to the people):
Sit down. Then he would give a small address: Verily the fasting of this month has been made a duty upon you, and standing in night prayer has not been made a duty upon you, but those amongst you who can stand in prayer should do so, for it is from the extra good deeds about which Allaah told us: so whoever cannot stand in prayer, let him sleep on his bed.

And beware of saying: I will fast if so and so fasts and I will stand in night prayer if so and so stands in prayer. Whoever fasts or stands in night prayer, he must make this for Allaah. And you should know that you are in prayer as long as you are waiting for a prayer.

Minimize any vain or false speech in the houses of Allaah (mosques; he said this two or three times). Let none of you fast a few days before the month (in order to avoid missing the beginning of the month; he said this three times). And do not fast until you see [the crescent of the new month] unless it is overcast. If it is overcast, count [the previous month] as 30 days. Then do not break your fasts until you see the night upon the mountain (i.e. you are sure the sun has set).

‘Abd Al-Razzâq Al-San’ânî, Al-Musannaf article 7748.

Posted by: www.sayingsofthesalaf.net

Monday, August 30, 2010

Last 10 nights of Ramadaan

Actions Specific to the Last Ten of Ramadaan

http://subulassalaam.com/articles/article.cfm?article_id=64

Innovations During the Last Ten
http://subulassalaam.com/articles/article.cfm?article_id=65

courtesy of: http://subulassalaam.com/

all about i'tikaaf

Monday, August 2, 2010

Some Oft-Quoted Weak Ahaadeeth

From, "Fasting in Ramadaan as observed by the Prophet" by Shaikh Saleem al-Hilaalee and Shaikh Alee Hassan

Allaah, the One free of all imperfections and Most High, has appointed for the Sunnah of the Prophet (sallalalhu alaihi wa-sallam) trustworthy bearers who expel from it the alterations of the people of falsehood, the misinterpretations of those going beyond bounds, and uncovering the false accretions added to it by those who try to adulterate it.

Throughout the ages many accretions have been mixed with it, either weak ahaadeeth, lies or fabrications and the like and this has been fully explained and made clear by the scholars throughout the ages. One who looks today into the works of writers and speeches of admonition will see that they do not give the slightest attention to this matter except those upon whom is Allaah’s Mercy. Even though scholarly reference works, which explain which ahadeeth are authentic and uncover the weak narrations, are readily available.

In explaining this matter and its evil consequences upon the knowledge and the people, we do not intend to rebuke or accuse anyone. We will just quote some examples of narrations which have been introduced and become well known amongst the people, to the point that you will hardly read an article or hear an admonition except that the weak ahaadeeth have a prominent place in it.

So acting upon his (sallalalhu alaihi wa-sallam) saying: “Convey from me even if it is only a single Aayah...”’ [Reported by al-Bukhaaree (6/361)]

And his (sallalalhu alaihi wa-sallam) saying: “The Deen is sincerity and sincere advising.” [Reported by Muslim (no. 55)]

So we say: The weak ahaadeeth, which have become widespread amongst the people, at every level, are very many, to the point that very few manage to mention anything authentic - despite its being plentiful also. May Allaah have mercy upon the Imaam Abdullaah lbn al-Mubaarak who said: “There is sufficiency in the authentic ahaadeeth so there is no need for what is weak.” So let this imam be our example. And let us stick to the authentic and pure knowledge.

From the weak ahaadeeth which people commonly quote concerning Ramadaan are:

1. “If the servants knew how great Ramadaan was, then they would wish that Ramadaan lasted all year. Indeed, Paradise is decorated for Ramadaan from the start of the year till the next year...” and it is a long hadeeth.

This hadeeth is reported by Ibn Khuzaimah (no. 1886), Ibn al-Jawzee in Kitaabul-Mawdoo’aat (2/188-189) and Aboo Yalaa in his Musnad as occurs in al-Mataalibul-’Aaliyah (46/a-b manuscript) by way of Jareer ibn Ayyoob al Bajalee: from ash-Shabee: from Naafi ibn Burdah: from Aboo Masood al Ghifaaree.

This hadeeth is fabricated (mawdoo), the cause being Jareer ibn Ayyoob. lbn Hajr quotes his biography in Lisaanul-Meezaan (2/101) and says: “Famous for his weakness.” Then he quotes the saying of Aboo Nu’aim about him: “He used to fabricate ahaadeeth,” from al-Bukhaaree: “Munkar in narrating hadeeth,” and from an-Nasaaee: “Abandoned!”

Ibn al-jawzee declared it to be fabricated, and Ibn Khuzaimah said after relating it: “If the narration is authentic, since there is some doubt in the heart about Jareer Ibn Ayyoob al-Bajalee.”

2. “0 people a very great month has come upon you, a month containing a night better than a thousand months. Allaah has made it an obligation to fast in it, and standing in prayer in its night is a supererogatory action. Whoever seeks nearness to Him with a good deed in it will be like one performing an obligatory action in other months... It is a month the beginning of which is a mercy, the middle is forgiveness, and its end is a granting of freedom from the Fire...” It is also a long hadeeth and we have quoted the most well-known parts of it.

This hadeeth is also reported by Ibn Khuzaimah (No. 1887), al-Mahaamulee in his Amaalee (No. 293), and al-Asbahaanee in at-Targheeb (Q/178, B-manuscript) by way of Alee ibn Zayd ibn Jud’aan: from Sa’eed ibn al-Musaayib: from Salmaan.

This isnaad is do’eef due to the weakness of ‘Ale ibn Zayd. Ibn Sad says about him, “He is somewhat weak, he is not used as a proof” Ahmad ibn Hanbal said: “He is not strong.” Ibn Ma’een said: “He is weak.” Ibn Abee Khaithumah said: ‘Weak in everything.” Ibn Khuzaimah said: “I do not accept him as a proof due to his weak memory.” - as occurs in at-Tahdheeb (7/322-323).

Ibn Khuzaimah said after quoting his narration: “If the narration is authentic.” Ibn Hajr says in al-Atraaf: “It is narrated by ‘Ale ibn Zayd ibn Jud’aan alone and he is weak” as As-Suyootee quotes from him in Jamul Jawaami (No. 24,714). lbn Abee Haatim reports from his father in ‘llalul-Hadeeth (1/249) that he said: “The hadeeth is munkar!”

3. “Fast and you will be healthy.”

It is part of a hadeeth reported by Ibn ‘Adiyy in al-Kaamil (7/2521) by way of Nahshal ibn Sa’eed: from ad-Dahhaak: from Ibn Abbaas. At-Tabaraanee reports it in ol-Awsat (I/Q, 69 A-manuscript of Majmo’ ul-Bahrain) and Aboo Nu’aim in at-Tibbun-Nawawee as occurs in Takhreejul-Ihyaa’ (7/401) by way of Muhammad ibn Sulaimaan ibn Abee Daawood: from Zuhair ibn Muhammad: Suhail lbn Abee Saalih: from Aboo Hurairah.

Its isnaad is weak. Aboo Bakr al-Athrum said: “I heard Ahmad say - and he mentioned the narration of the people of Shaam from Zuhair ibn Muhammad, he said: ‘They report ahaadeeth from him which are munkar’”

Aboo Haatim said: “There is some weakness in his memory, his ahaadeeth narrated in Iraaq are better than his hadeeth narrated in Shaam due to his weak memory.” Al-Alee said: “These ahaadeeth which the people of Shaam narrate from him do not please me,” as occurs in Tahdheebul-Kamaal (9/417).

Muhammad Ibn Sulaimaan is from Shaam and has a biography in Taareekh Dimishq (15 Q,386 - manuscript) - so his narrations from Zuhair, as the scholars have stated, are munkar and this hadeeth is one of them!

4. “He who abandons fasting during a day of Ramadaan without a valid excuse, or illness - then even if he were to fast for ever it would not make up for it.”

This hadeeth is quoted in disconnected form by al-Bukhaaree in his Saheeh (Fathul-Baaree. 4/160) without an isnaad. It is connected by Ibn Khuzaimah in his Saheeh (No. 1987), at-Tirmidhee (No.723) Aboo Daawood (No.2397). lbn Maajah (No. 1672), an-Nasaa’ee in al-Kubraa as occurs in Tahfatul Ashraaf (10/373), al-Baihaqee (4/228) and Ibn -Iajr in Taghleequt-To’leeq (3/170) by way of Abul-Mutawwas: from his father: from Aboo Hurairah.

Ibn Hajr says in Fathul-Baaree (4/161): “They disagree greatly in their narration from Habeeb ibn Abee Thaabit, it has three weaknesses: (i) contradiction of its narrators, (ii) the condition of Abul-Mutawwas is unknown, (ii) doubt about whether his father met Aboo Hurairah or not.”

Ibn Khuzaimah says after reporting it: “If the narration is authentic, since I do not know Abul Mutawwas or his father.” So this hadeeth is also weak.

These are four ahaadeeth which have been declared weak and unreliable by the scholars, yet we still hear them and see them every day in the blessed month of Ramadaan in particular, and at other times. It is apparent that some of these ahadeeth contain parts whose meaning is correct and established in our Sharee’ah in the Book or the Sunnah. However, this on its own does not allow us to attribute to Allah's Messenger (sallalalhu alaihi wa-sallam) that which is not established authentically from him, particularly since this Ummah alone - to the exception of all previous nations has been particularized by Allaah, the One free of all imperfections, with the use of isnaads (chains of narration). Through them we can ascertain what is acceptable and what has been invented, and what is authentic (saheeh) from that which is not. It is a very precise branch of knowledge, and he indeed spoke well who described it as: “The study of what is narrated and the measure for the authenticity of narrations.”

Monday, August 31, 2009

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).

Friday, August 28, 2009

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…”

Tuesday, August 25, 2009

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.

Monday, August 24, 2009

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

Thursday, August 21, 2008

AL-HILAAL (Sighting of the New Moon)

by Shaikh Muhammad al-Jibaly

As the blessed month of Ramadaan approaches, we hear the usual concerns and debates regarding the determination of its beginning and end. We find people attempting to propagate various opinions in this regard. Some of these opinions require reliance on astronomical computations.

Others follow the moon-sighting of particular countries, and others believe in differences of zones, while at the same time they consider all the the North American or the African continent as one zone!

Some of these opinions are influenced by attitudes and policies towards certain regions and countries. This is surely subject to the warnings of the Messenger (S): "He is not of us who calls to party spirit/tribalism". Others are based on hasty and shallow conclusions from the available evidences.

New moons determine Islamic Dates

Allaah has set crescent sighting as the only means for establishing dates of various Islamic occasions such as the Eed and Hajj.
He says:

{They ask you concerning the new moons.
Say: They are but signs to mark fixed periods of time for mankind and for pilgrimage (hajj)} [Baqarah 2:189]

In particular the Messenger (S) emphasized that crescent sighting is required in determining the beginning and the end of the month of Ramadaan. A large number of Companions reportet that the Messenger (S) said: "Fast when you see the crescent. If it is obscured to you, then complete thirty days of Sha'baan. And break your fast when you see the crescent. If it is obscured to you then fast thirty days.
" [Bukhaaree and Muslim]

The Prophet (S) took great care to determine precisely the beginning of Sha'ban, because one can count twenty nine days and watch for the crescent of Ramadaan or complete thirty days before starting to fast. Aa'eshah said: The Messenger of Allaah (S) used to be more concerned about determining the beginning of Sha'baan than about other months. Then he used to fast at the sighting [of the crescent of Ramadaan].
If it were obscured, he would count thirty days [of Sha'baan] then fast" [Ahmad and Abbu Daawood]
Witnesses needed to establish the month

The scholars agree that two trustworthy Muslim witnesses are sufficient to establish moon sighting. This is based on the reports of a large number of Companions, that the Messenger of Allaah (S) said: "If two just muslims testify (that they saw it) then fast or break your fast" [Darqutnee and Ahmad] Many other scholars, however further believe that only one trustworthy person's testimony may be accepted as a basis for determining the beginning of the month. The basis for this is that Ibn Umar said: "People were looking for the crescent [of Ramadaan]. I informed the Prophet (S) that I saw it. So he fasted [on the following day] and ordered the people to fast.
" [Abu Daawood]
Astronomical Evidence

Some people suggest using astronomical computations either exclusively or partially for determining the visibility and preciseness of crescent sightings. This is not a new suggestion, as it was raised at the earliest times of Islaam and the Prophet (S) rejected it. Ibn Umar reported that the Messenger of Allaah (S) said: "We are an illiterate nation. We do not use astronomical writing or computation [for our fasting]. A month is so and so (and he pointed with his hands three times, folding the thumb on the third time, meaning twenty-nine days) or so and so (and he pointed with his hands three times, meaning thirty days)" [Bukhaaree and Muslim and Abu Daawood].

Abu Daawood's narration further adds: "Thus Ibn Umar used to end his fasting with the rest of the people without relying on these computations".

This shows that the Messenger (S) wanted to keep this worship simple and at the level of the common people, away from the influence of control of specialized scientific knowledge (whether sound or doubtful). This shows as well, as Ibn Taymiyah stated, that the description of this nation here as being illiterate is one of praise in that the nation is independent of any complicated means in the performance of its basic acts of worship. Anyone who rejects this would indeed overstep the consensus of the scholars and would spoil the beauty and simplicity of this religion, and worst of all, would be bluntly disobeying the Messenger of Allaah (S).

Misconception: The true beginning of a month

A very common misconception and a great concern for many people is that if we do not do our utmost to confirm (by astronomical evidence or otherwise) the testimonies of those who claim to have seen the moon then we might run the risk of nullifying some of our worship by fasting on wrong days.
This approach is rejected on several grounds:

1. It involves casting doubt about the truthfulness of just muslims.
This is forbidden in the texts of the Qur'aan and the Sunnah

2. It conflicts with the practice of the Messenger of Allaah (S) who acted on the sighting of the people without delay and without comparing it with astronomical evidence.

3. It resembles the behaviour of the Jews who tightened the laws on themselves. Therefore Allaah punished them by making their laws even more stringent. The Messnger of Allaah (S) said: "Beware of exaggeration in religion.
Indeed, those before you were destroyed because of their exaggeration in religion" [Nasaa'ee]

4. It displays an ignorance of when an Islamic month really begins.
This point is explained by Ibn Taymiyah:

"Many people think that once the new moon rises in the skies, regardless of whether the people see it or not that night would be the first of the month. This is not correct! It should appear to the people and they should see it to start the month. That is why the Messenger of Allaah (S) said: "[True] fasting starts on the day that your start" which means: this is the day you know as being the time to fast. If you did not know it, then it would carry no value for you".
[Al Fataawaa 5/203]

This view is further clarified by the following narration: Abu al-Bukhturee said: "We went to the Minor Pilgrimage and saw the crescent of Ramadaan at Dhaatu-Irq. It seemed to have been two or three nights old. Later, we met Ibn Abbaas and mentioned this to him. Ibn Abbaas informed us that Allaah's Messenger (S) said: "Allaah has set crescent sighting as an indication of Ramadaan. Thus Ramadaan starts on the night that you see it. If it is obscured, then complete the count".
[Muslim]

But what if those claimed sighting of the new moon were lying or mistaken? As long as they are apparently acceptable and trustworthy muslims, we must follow their testimony and fast (or end the fast). We have absolutely no right to reject their testimony without a definite proof (applying the means which conform with the Sunnah, as outlined above). If they happen to be indeed lying then the sin will be only theirs, and we will be rewarded, if Allaah wills, for sticking of the Sunnah.

Unification of Sighting Locations

The above hadeeths carry a general command to all muslims to abide by the crescent sighting. In the same spirit, Abu Hurairah, Aa'eshah and others reported that the Messenger of Allaah (S) said: "[True] fasting starts on the day that you start fasting; [true] Fitr (that is Eed) is on the day that you end your fasting; [true] Adhaa (that is Eed) is on the day that you offer your sacrifice".
[Abu Daawood and Tirmidhee]

Thus, when the moon is sighted anywhere on the earth, by at least one trustworthy muslim, this means that the whole Ummah has sighted it. Based on this, as the above hadeeth indicates all members of the Ummah are required to observe the new month as long as the information reaches them in a reasonable amount of time to be able to act upon it.

Summary

The above discussion may be summarized in the following points:

1. The beginning of an Islamic month may be determined (for purposes of fasting, pilgrimage and other Islamic occasions) only through naked eye sighting of the new crescents or after the completion of thirty days for Sha'baan.

2. Astronomical evidence may not be used to establish moon sighting or to verify or refute the sighting of trustworthy muslims.
Such calculations have been shown to be inaccurate, are not to be relied upon and are the cause of disputes and divisions amongst the muslims

3. Once the new moon is sighted anywhere in the earth, people in all places who learn about the sighting in a reasonable amount of time to be able to use it must do so.

4. A month starts when the new moon is seen regardless of whether this occured before, after or at the actual possible sighting.

It has to be emphasized that unifying Muslims and bringing their word together is one of our main concerns; it is a heavy responsibility that no Muslim should neglect. However, true unity cannot be achieved in any other way than what conforms with the Quraan and the Authentic Sunnah and the guidance of the Righteous Salaf (pious predecessors). Any other claim to unity is unrealistic and short lived.

We call upon all Muslims to get involved in worship to attain the blessings of Ramadaan instead of wasting their time and energies in futile arguments and disagreements. May Allah (T) enable us to follow the Sunnah in all our beliefs and deeds.

The Future is for Islaam