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The Virtues of Laylatul Qadr

September 29, 2007 Leave a comment

Regarding clarifying the Virtue of Laylatul-Qadr and exhortation towards striving in it

Taken from Itihaafu Ahlil-Eemaan bi daroosi shahri Ramadaan
of Ash-Shaykh Saalih bin Fawzaan bin ‘Abdillaah al-Fawzaan
[Lesson #26]

______________________________________

quote:

All praise is due to Allaah, He gave preference to the month of Ramadaan over other than it from the (other) months, and may blessings and peace be upon our Prophet Muhammad, his family and his Companions: To proceed:

Allaah the Most High said:
“We sent it (this Qur’aan) down on a blessed night in the month of Ramadaan. Verily, We are ever warning [mankind that Our Torment will reach those who disbelieve in Our Oneness of Lordship and in Our Oneness of worship].  Therein (that night) is decreed every matter of ordainments.”  [Ad-Dukhaan (44):4]

And the Most High said:

“Verily! We have sent it (this Qur’aan) down in the night of Al-Qadr, And what will make you know what the night of Al-Qadr (Decree) is? The night of Al-Qadr (Decree) is better than a thousand months [i.e. worshipping Allaah in that night is better than worshipping Him a thousand months.]  Therein descend the angels and the Rooh [Jibreel] by Allaah’s Permission with all Decrees,  Peace! (All that night, there is Peace and Goodness from Allaah to His believing slaves) until the appearance of dawn.”
  [Al-Qadr (97)]


And it is in the blessed month of Ramadaan, due to the saying of the Most High:

“The month of Ramadaan in which was revealed the Qur’aan, a guidance for mankind and clear proofs for the guidance and the criterion (between right and wrong).”

[al-Baqarah (2):185]

And it is sought after in the last ten from it [i.e. from the month of Ramadaan], due to the saying of the Prophet (Sallallaahu ‘alayhi wasallam):  (( Seek (zealously) Laylatul-Qadr in the last ten (nights) of Ramadaan.

))  Agreed upon.  So ijtihaad (striving) is a must in all of the ten nights, seeking this night, for indeed the Prophet (Sallallaahu ‘alayhi wasallam) said: (( Whoever stands (in prayer) during Laylatul-Qadr out of Eemaan and seeking reward, then his previous sins will be forgiven.))  And He informed, the Most High, that it is better than a thousand months, and it is called Laylatul-Qadr because in it what will be in that year is decreed, due to His saying:

“Therein (that night) is decreed every matter of ordainments.”

And it is the Taqdeer as-Sanawee [what has been pre-decreed by Allaah for that year], and it is the specific type of Taqdeer (decree). As for the general Taqdeer, then it is what preceded the creation of the heavens and the earth by 50 thousand years, as that is authentically reported by the ahaadeeth.  And it is said: it is called Laylatul-Qadr due to its tremendous magnitude and it’s nobility and the meaning of His saying the Most High:

“(It) is better than a thousand months [i.e. worshipping Allaah in that night is better than worshipping Him a thousand months.]”

Meaning: Standing in it and performing actions in it is better than performing actions in a thousand months outside of it.  And seeking it is in the odd nights of the (last) ten without doubt, due to the saying of the Prophet (Sallallaahu ‘alayhi wasallam):  (( Seek it in the Last Ten (nights) on the night when nine or seven or five nights remain out of the last ten nights of Ramadaan [i.e. 21, 23, 25, respectively]. )).  And the twenty-seventh is considered what is most correct due to the sayings of many of the Sahaabah: that indeed it is the twenty-seventh night, from them Ibn ‘Abbaas and Ubayy bin Ka’b and other than them – and the wisdom in its concealment [it not being known on which night it is] is so that the Muslims strive in ‘ibaadah in all of the ten nights, just as the hour of being answered from the day of Jumu’ah has been concealed so that the Muslim strives throughout the day.  And it is recommended for the Muslim to make a lot of du’aa in it, because Du’aa in it is recommended, and he supplicates with what is reported from ‘Aa’ishah (radiyallaahu ‘anhaa). She said: “O Messenger of Allaah!  If I find it, with what should I supplicate?”  He said: (( Say: Allaahumma innaka ‘afuwun tuhibbul-‘afwa fa’fu ‘annee.))  It was reported by Ahmad and Ibn Maajah.

So O you Muslims! Strive in this blessed night with Salaah and Du’aa and making istighfaar and righteous actions, for verily it is an opportunity of a lifetime, and the opportunities do not remain.  For verily Allaah, glorified is He, informed that it is better than a thousand months, and a thousand months is more than 80 years [83 years and 4 months], and it is a long lifespan if the human-being spent all of it in (acting in) obedience to Allaah.  So one night, and it is Laylatul-Qadr, is better than it [i.e. a thousand months of worship], and this is a tremendous virtue.  And this night is in Ramadaan without question and in the Last Ten (nights) from it without doubt, and if the Muslim strove in all of the nights of Ramadaan, then indeed he will coincide with Laylatul-Qadr without question and it is hoped for him the obtainment of its goodness.

So which virtue is more tremendous than this virtue for the one who Allaah grants success!  So be persistent , may Allaah have mercy upon you, in seeking this night, and strive by righteous actions so that you obtain its reward, for verily the deprived one is the one for whom the reward has been forbidden.  And whoever the season of forgiveness passes by, and he remains burdened by carrying his sins because of his negligence and his turning away, and his lack of concern then indeed he is deprived.  O you sinful one! Repent to your Lord and ask Him for forgiveness, for indeed the door of Tawbah has been opened for you, and He calls you to it and made for you a season for goodness.  In it the good deeds are multiplied and in it the evil deeds are erased, so take for yourself the means of salvation.

And all praise is due to Allaah, Lord of the ‘Aalameen, and blessing and peace be upon our Prophet Muhammad, and his family and his companions.

And whoever contradicts and opposes the Messenger (Muhammad, salallahualaihiwasallam) after the right path has been shown clearly to him, and follows other than the believers’ way. We shall keep him in the path he has chosen, and burn him in Hell – what an evil destination. (An-Nisa 4:115)

– Every issue of aqeedah (creed), ibaadah (worship) or manhaj (methodology) which the Book of Allaah and the Sunnah has not provided a text for and upon which the Companions never agreed upon is falsehood, vain and innovated.

“Adhere to the narrations of the Salaf (the Prophet and sahaaba; tabi’een; and tabi’ tabi’een), even if the people were to abandon you. And beware of the opinions of people, no matter how much they beautify it with speech.” – Imaam al-Awzaa’ee [d. 157H]

Authentic Supplication when breaking the fast

September 23, 2007 Leave a comment

Upon breaking the fast

The thirst has gone and the veins are moistened, and reward is confirmed, if Allaah wills.

• • •

Reference: Abu Daawood 2/306 and others. See: Saheeh al-Jaami’ 4/209

Do not Differ in Taraweeh

September 23, 2007 2 comments

The statement of Shaykh al-islam Ibn Tammiyah (included below) when he said:

“If a person prays Taraaweeh according to the madhhabs of Abu Haneefah, al-Shaafa’i and Ahmad, with twenty rak’ahs, or according to the madhhab of Maalik, with thirty-six rak’ahs, or with thirteen or eleven rak’ahs, he has done well, as Imam Ahmad said, because there is nothing to specify the number. So the greater or lesser number of rak’ahs depends on how long or short the qiyaam (standing in the prayer) is.”
************ ********* ********* ********* *****Praise be to Allaah.

We do not think that the Muslims should be so sensitive with regard to issues that are the matter of scholarly differences or make them the cause of division and fitnah among the Muslims.

Shaykh Ibn ‘Uthaymeen  (may Allaah have mercy on him) said, when speaking about the matter of one who prays ten rak’ahs with the imam, then sits down and waits for Witr and does not complete the Taraaweeh prayers with the imam:

It grieves us deeply that we find in the Muslim ummah a group which differs concerning matters in which differences of opinion are acceptable, and they take these differences as a means to cause division. Differences within the ummah existed at the time of the Sahaabah, yet they remained united. The youth in particular and to all those who are committed to Islam must remain united, because they have enemies who are laying in wait.

Al-Sharh al-Mumti’, 4/225

Two groups have gone to extremes with regard to this matter. The first group denounced everyone who prays more than eleven rak’ahs and said that doing so was bid’ah. The second group denounced those who do only eleven rak’ahs and said that they are going against scholarly consensus (ijmaa’).

Let us listen to what Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said:

Here we say that we should not go to extremes or be negligent. Some people go to extremes in adhering to the number mentioned in the Sunnah, and say that it is not permissible to do more than the number mentioned in the Sunnah, and they aggressively denounce those who do more than that, saying that they are sinners.

This is undoubtedly wrong. How can they be sinners, when the Prophet SAWS (peace and blessings of Allaah be upon him), upon being asked about night prayers, said that they are to be done two by two, and he did not specify any particular number? Of course  the one who asked him about the night prayer did not know the number, because if he did not know how to do it, it is even more likely that he did not know the number. And he was not one of those who served the Prophet (peace and blessings of Allaah be upon him) so that we might say that he knew what happened inside his house. Since the Prophet (peace and blessings of Allaah be upon him) told him how to do it but did not say how many times, it may be understood that the matter is broad in scope, and that a person may pray one hundred rak’ahs then pray Witr with one rak’ah.

With regard to the words of the Prophet (peace and blessings of Allaah be upon him), “Pray as you have seen me praying”, this does not apply in absolute terms even for these people. Hence they do not say that a person should pray Witr with five rak’ahs sometimes and with seven rak’ahs sometimes and with nine rak’ahs sometimes. If we understand it in absolute terms, then we would have to pray Witr with five rak’ahs sometimes and with seven rak’ahs sometimes and with nine rak’ahs sometimes. But what is meant by the hadeeth is pray as you have seen me praying with regard to how to pray not how many rak’ahs, unless there is a text to state what the number is.

Whatever the case, a person should not be strict with people with regard to a matter that is broad in scope. We have even seen some brothers who are strict on this matter accusing the imams who pray more than eleven rak’ahs of following bid’ah, and they leave the mosque, thus missing out on the reward of which the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever stands with the imam until he finishes (the prayer), the reward of qiyaam al-layl will be recorded for him.” (Narrated by al-Tirmidhi, 806; classed as saheeh by al-Albaani in Saheeh al-Tirmidhi, 646). Some of them even sit down after completing ten rak’ahs, thus breaking up the rows of worshippers by sitting there, and sometimes they start talking and disturb the people who are praying.

We have no doubt that their intentions are good and they are doing their best to come to the right conclusion, but that does not mean that they are correct.

The other group does the opposite. They sternly denounce those who pray only eleven rak’ahs and say that they have gone against scholarly consensus. Allaah says (interpretation of the meaning):

“And whoever contradicts and opposes the Messenger (Muhammad) after the right path has been shown clearly to him, and follows other than the believers’ way, We shall keep him in the path he has chosen, and burn him in Hell — what an evil destination!”

[al-Nisa’ 4:115]

All the generations who came before you only knew the number as twenty-three rak’ahs, and they denounce anyone who says anything different.

Al-Sharh al-Mumti’, 4/73-75

With regard to the evidence quoted by those who say that it is not permissible to do more than eight rak’ahs in Taraaweeh, they quote the hadeeth of Abu Salamah ibn ‘Abd al-Rahmaan, who asked ‘Aa’ishah (may Allaah be pleased with her), “How did the Messenger of Allaah (peace and blessings of Allaah be upon him) pray during Ramadaan?” She said: “He did not pray more than eleven rak’ahs in Ramadaan or at other times. He would pray four, and do not ask how beautiful and long they were, then he would pray four, and do not ask how beautiful and long they were, then he would pray three. I said, ‘O Messenger of Allaah, will you sleep before you pray Witr?’ He said, ‘O ‘Aa’ishah, my eyes sleep but my heart does not.’”

Narrated by al-Bukhaari, 1909; Muslim, 738

They said: This hadeeth indicates that the Messenger of Allaah was consistent in his prayers at night in Ramadaan and at other times.

The scholars refuted this use of the hadeeth as evidence by saying that this is what the Messenger of Allaah (peace and blessings of Allaah be upon him) did, but the fact that he did something does not imply that it is obligatory.

The evidence that there is no set number for prayers at night – which include Taraaweeh – is the hadeeth of Ibn ‘Umar according to which a man asked the Messenger of Allaah (peace and blessings of Allaah be upon him) about prayer at night. The Prophet (peace and blessings of Allaah be upon him) said: “Prayers at night are to be offered two by two (two rak’ahs at a time). If any of you fears that the time of dawn is approaching then let him pray one rak’ah as Witr.”

(Narrated by al-Bukhaari, 846; Muslim, 749)

If we look at what the scholars of the prominent schools of thought said, you will clearly see that this matter is broad in scope and that there is nothing wrong with doing more than eleven rak’ahs.

Al-Sarkhasi, who is one of the imams of the Hanafi school, said:

It is twenty rak’ahs, apart from Witr, in our view.

Al-Mabsoot, 2/145

Ibn Qudaamah said:

The favoured view according to Abu ‘Abd-Allaah (i.e., Imam Ahmad, may Allaah have mercy on him), is that it is twenty rak’ahs. This was the view of al-Thawri, Abu Hanfeefah and al-Shaafa’i. Maalik said it is thirty-six.

Al-Mughni, 1/457

Al-Nawawi said:

Taraaweeh prayer is Sunnah according to scholarly consensus. Our view is that it is twenty rak’ahs with ten tasleems, and it is permissible to pray it individually or in congregation.

Al-Majmoo’, 4/31

These are the views of the four imams concerning the number of rak’ahs of Taraaweeh prayer. All of them said something more than eleven rak’ahs. Perhaps the reasons why they said something more than eleven rak’ahs include the following:

1-     They thought that the hadeeth of ‘Aa’ishah did not mean that this was the specific number.

2-     A greater number was narrated from many of the salaf.

See al-Mughni, 2/604; al-Majmoo’, 4/32

3-     The Prophet (peace and blessings of Allaah be upon him) used to pray eleven rak’ahs and make them very lengthy, so much so that it used to take him most of the night. Indeed, one night in which the Prophet (peace and blessings of Allaah be upon him) led his companions in praying Taraaweeh, he did not end his prayer until just before dawn, and the Sahaabah feared that they would miss suhoor. The Sahaabah (may Allaah be pleased with them) loved to pray behind the Prophet (peace and blessings of Allaah be upon him) and they did not feel that it was too long. The scholars thought that if the imam made the prayer so long, this would be too difficult for the members of the congregation and that might put them off. So they thought that the imam should make the recitation shorter and increase the number of rak’ahs.

The point is that the one who prays eleven rak’ahs in the manner narrated from the Prophet (peace and blessings of Allaah be upon him) is doing well and is following the Sunnah. Whoever makes the recitation shorter and increases the number of rak’ahs is also doing well. A person who does either of these two things is not to be denounced. Shaykh al-Islam Ibn Taymiyah said:

If a person prays Taraaweeh according to the madhhabs of Abu Haneefah, al-Shaafa’i and Ahmad, with twenty rak’ahs, or according to the madhhab of Maalik, with thirty-six rak’ahs, or with thirteen or eleven rak’ahs, he has done well, as Imam Ahmad said, because there is nothing to specify the number. So the greater or lesser number of rak’ahs depends on how long or short the qiyaam (standing in the prayer) is.

Al-Ikhtiyaaraat, p. 64

Al-Suyooti said:

What is narrated in the saheeh and hasan ahaadeeth is the command to observe night prayers during Ramadaan, which is encouraged without specifying a particular number. It is not proven that the Prophet (peace and blessings of Allaah be upon him) prayed twenty rak’ahs of Taraaweeh, rather that he prayed at night, with an unspecified number of rak’ahs. Then he delayed it on the fourth night lest it become obligatory for them and they might not be able to do it. Ibn Hajar al-Haythami said: There is no saheeh report that the Prophet (peace and blessings of Allaah be upon him) prayed twenty rak’ahs of Taraaweeh. The narration which suggests that he “used to pray twenty rak’ahs” is extremely weak (da’eef).

Al-Mawsoo’ah al-Fiqhiyyah, 27/142-145

Q + A on Ramadhan – Part 3

September 23, 2007 3 comments

Ramadan Questions and Answers by Shaykh Muqbil bin Hadee (Rahimahullah) Part 3

Question 31: If i pray in a masjid where the imaam prays 20 raka’at (units), should I complete the 20 with him for the purpose of following the imaam, or should i only pray 8 and then pray witr alone and then leave?

Answer: I advise you to pray 8 with him and then pray witr alone. Verily following the sunnah is more preferred, and the Messenger -salalahu alayhi wa salem- said: “Pray as you see me pray”

(Note: Some scholars hold the other opinion that praying taraweeh 20 raka’ahs is not a problem as this matter is wide. See the following post here)

Question 32: Is it permissible for a man to pray at Taraweeh in his home with his family?

Answer: There is no problem in doing so and this is preferred as was mentioned previously.

Question 33: What is the ruling on women leaving their homes with the purpose of praying salatul taraweeh but they are perfumed and beautifies? They do so with the belief that this is implementation of the statement of Allah: { Beautify yourselves in every masjid} surah Al ‘Araf:31

Answer: The Prophet -salalahu alayhi wa salem- allowed the women to leave their homes for the purpose of attending the masjid for the night prayer with the condition that they are properly covered, meaning they wear clothing that does not attract attention. They also are not allowed to be perfumed. Abu Hurairah -radiallahu anhu- said that the Prophet -salalahu alayhi wa salem- said, “Any female that leaves her home perfumed and the fragrance can be smelled then she is a fornicator”

Question 34: (What is the ruling on) an old lady who has become senile and then dies while upon her was 2 Ramadans. She no longer understood the (obligation of) Ramadan nor anything else due to her mental state. Should her son feed (the poor) for her or fast on her behalf?

Answer: The pen has been lifted from her. The Prophet -salalahu alayhi wa salem- said: “The pen is lifted from 3: The insane until they become sane, The child until they reach puberty, and the sleeping person until they awaken.” So there is nothing upon her.

Question 35: (What is the ruling on) a man who played with his wife (sexually) during the daytime of Ramadan until he ejaculated, he does not know if this is forbidden or not. What is upon him?

Answer: If he played (sexually) with his wife so that he may fulfill his desires by masturbating outside of her vagina then this is considered a sin based on the statement of the Prophet -salalahu alayhi wa salem- in a hadeeth al qudsee:”…he has left his food, drink and desires for Me…”. But if he played with her and he is ignorant of this affair, then upon him is repentance to Allah once knowledge comes to him. But if he plays with her and he has knowledge that this type of playing is permissible and not forbidden and nothing is forbidden except intercourse but he happens to ejaculate without intending to do so, then there is nothing upon him. In any event in all these previously mentioned situations there is no expiation upon him and this is the statement of Abi Muhammad bin Hazm -rahimahullahi ta’ala, and this is what is correct.

Question 36: What is the ruling on a person who masturbates in Ramadan? Is the ruling the same as a person who has intercourse with his wife?

Answer: This individual has fallen into sin, but as for an expiation there is no expiation for him but rather they have sinned because the Prophet -salalahu alayhi wa salem- mentioned narrating from his Lord “…..he has left his food, drink and desires for Me…” Also, there is no making up upon him because making up is not established except with a proof and the proofs have been mentioned for the traveler and the ill if they break their fast. Allahu Subhana mentioned: {So whoever is ill or on a journey then there days are other days}. Similar to this is the mensing female due to the hadeeth of Aaisha in Bukhari and Muslim as well as the breastfeeding and pregnant female if they break their fast due to the hadeeth of Anas bin Malik al Kaabi. Therefore making up is for those mentioned in the previous verses.

(Refer to the comment at the end of the questions)

Question 37: How does one make the intention if they want to fast, perform hajj, or give charity or other than this on behalf of a deceased individual?

Answer: The place for the intention is the heart. It is not obligatory to say “I intend to give charity on behalf of so and so”, for verily Allah knows that which is hidden {He knows the fraudulent glance and that which the chest conceals} Allah also said:

{Say, if you reveal what is in yourselves or conceal it Allah knows it.} He also says, {And to Allah belongs what is in the heavens and what is in the earth, if you reveal that which is within yourselves or conceal it, Allah will hold you to account for it} He also says, {Are you going to teach Allah your religion} So Allah knows your intention. Therefore the place for the intention is the heart, so upon one is to intend within himself. May Allah bless you.

Question 38: What is the ruling of fasting for the traveler who intends to reside for a limited amount of time such as a month?

Answer: If a person intends to reside for more than 20 days then upon him is to fast and they are not considered a traveler. Whoever says that they are considered a traveler then they have opposed that which is known and the meaning of the word travel. The Prophet -salalahu alayhi wa salem- resided in Tabuk for 19 days. Ibn Abbbas mentioned, “If we stayed longer we would have completed our prayers”, meaning were no longer considered travelers. This is the ijtihad of Ibn Abbas but it is close (to what is correct) insha Allahu Ta’la.

Question 39: Does the supererogatory fasting take precedence over the obligatory, for example, an individual owes days from the obligatory Ramadan fast but would like to fast a supererogatory day, should the supererogatory take precedence over the obligatory?

Answer: If he will miss that supererogatory day, or days, then there is no problem in him fasting the supererogatory. This is because the making up of the obligatory is wide (can be done over a longer period of time). It is mentioned by ‘Aisha: “We (the wives of the Prophet -salalahu alayhi wa salem- were not able to make up (Ramadan) except in the month of Sha’ban”. (Meaning) she was busy with taking care of the needs of the Messenger. The Prophet -salalahu alayhi wa salem- also said narrating from his Lord: “My servant can not become closer to Me except with fulfilling the obligations. He/She will continue to become closer to me with supererogatory actions until I love him…”. So it is in-fact better that a person starts with the obligations, but if there is a great, blessed day, and the person fears missing it and the obligatory days can be made up at any time, then there is no problem insha Allah. For example, the six days of Shawal, the three white days of every month (13, 14, 15 of Hijree calendar), Monday and Thursday, the day of ‘Arafat and the day of ‘Ashura.

Question 40: Can the traveler break fast in his home, or must he travel a distance before doing so?

Answer: It is permissible for the one who firmly intends to travel in Ramadan to break his fast in his home before leaving. The proof for this is what has come by way of Anas -radiAllahu anhu- that he intended to travel and food was brought for him. It was said (he was asked) to him concerning this, he replied: “Verily the Messenger -salalahu alayhi wa salem- did this action. (or similar to this meaning). We also came across this issue in “The Authentic Compilation of Hadeeth which are not in Bukhari and Muslim” (book authored by Sheikh Muqbil himself). Sheikh Al Albani also has written a book in this issue. The difference between fasting and praying is that the fasting person is allowed to break his/her fast while in ones home before traveling, unlike the prayer. It is not permissible for one to shorten his prayer until he leaves his village. This is due to what has come in Bukhari and Muslim on the authority of Anas -radiAllahu anhu- he said: “The Messenger -salalahu alayhi wa salem- prayed Thuhr in his masjid 4 raka’at, and then he prayed Asr at Thee al Hulafah two raka’at. This proves that there is a difference between prayer and fasting.

Question 41: What do you say about the hadeeth: ” There is no “Itikaf except in three masjids (Haram Mecca, Prophet’s Masjid, Masjid Aqsa)?

Answer: Some of them (scholars) inform that this narration is from (the speech of) Huthafah. Others say that in the narration Huthafah said to Abdullah bin Mas’ood: “Verily people are praying (making ‘itikaf) between your house and such and such”, and what is apparent is they were in Kufaa. (trans. note: meaning, Huthafah was admonishing Abdullah bin Mas’ood for allowing people to make ‘itikaf in other then the previously mentioned three masjids) Ibn Mas’ood replied: “Maybe they are correct and you have made a mistake” The scholars mention: If this hadeeth (that was mentioned by Huthafah) was reported from the Messenger -salalahu alayhi wa salem-, Ibn Mas’ood would never have the audacity to reply: “Maybe they are correct and you are wrong” But if the hadeeth (of Huthafah) is in-fact correct, then the meaning of it is; There is no ‘itikaf better then in these three masjids. Therefore, it would be considered a proof to show the merits and preference of ‘itikaf in these three masjids, just as a proof has come to show the merits and preference of prayer in these masjids. But (if this is not the case) then the verse pertaining to ‘itikaf is general; {And do not have (sexual) relations with them while you are in ‘itikaf} surah al Baqarah:187, and there has not come a proof to make it specific for three masjids. (Another thing that places doubt in the authenticity of the hadeeth) is the Idterab (confusion) in it. One narration is reported by way of Huthafah ascribing it to the Messenger -salalahu alayhi wa salem- , but yet another time it is mentioned to be from the speech of Huthafah himself. Another thing is the action of the Muslims (salaf). I do know that some brothers (scholars) have written books in this matter (supporting that ‘itikaf is only in the three masjids), but we do not make specific and narrow what Allah has made wide and vast.

Question 42: Is dimming the lights during the time of prayer with the purpose of increasing the Khushoo’, this is something that was done this Ramadan with us, what do you say in this matter, and is doing so considered an innovation?

Answer: No, it is not considered an innovation, and it is also not considered implementing the Sunnah. If a person increases his Khushoo’ by closing his eyes or cutting off the lights and he feels by doing so, he is further from showing off, then there is no problem in him doing so. People are different, it is not fitting that a person makes his opinion obligatory on others by cutting off the lights, verily there are some that don’t prefer this.

Question 43: Some individuals (Imams) say (at the time of Salat at Taraweeh): “Salat at Taraweeh, may Allah bless you, the prayer is being established”, is this statement legislated?

Answer: This statement is not legislated. The Prophet -salalahu alayhi wa salem prayed one night in an area that he has prepared, the companions saw him and began to pray with him. He prayed a second night and the companions also prayed with him. The companions gathered for the third night but the Messenger -salalahu alayhi wa salem did not come out, thereupon some of them knocked his door, the Messenger -salalahu alayhi wa salem- said: “I was not unaware of your actions (waiting), but I fear that the Taraweeh prayer will become obligatory upon you”. So the Messenger abandoned praying (Taraweeh) in congregation. It also came in the hadeeth of Abu Ther that the Messenger prayed with his companions one night and they said to him: “We wish that you lengthened it”, whereupon the Messenger -salalahu alayhi wa salem- said: “Whoever prays with the Imam until he finishes, it is as if he prayed the full night” The Prophet also prayed with them another night after that, Abu Ther said concerning the Length of the prayer: “We feared missing al Falah! Do you know what al Falah is? As Suhoor. This hadeeth is recorded in as Sunan (Abu Dawud, At Tirmidhi etc..) (In none of these hadeeths) is it established that the Messenger -salalahu alaahe wa saleem- or the companions said: “Salat at Taraweeh, may Allah bless you”. Therefore, an individual constantly mentioning this is from the innovated affairs.

Translators comment: We felt the need to mention more Fatawah regarding the affair of masturbation during the day in Ramadan.

Sheikh Muhammed bin Saleh al Uthaymeen said when asked about a person masturbating during the day in Ramadan:

Upon you is to repent to Allah from this action because it is something forbidden according to the most correct opinion of the scholars. This is due to the statement of Allah: {And those who preserve their private parts except from their wives or their slave (girls), then there is no harm in this. And whoever goes further than this, then they are the wrongdoers} surah al Mu’menoon:5-7. Also due to the statement of the Messenger -salalahu alayhe wa salem: “Oh youth, those who are able from amongst you should marry, for verily it lowers the gaze and protects the private part. And whoever is not able, then let him fast, this is a protection for him”.

In this hadeeth the Messenger -salalahu alaahe wa salem- directed the youth, those who are not able to marry, to fast, and fasting has a form of difficulty in it without a doubt. But if masturbation was permissible, the Messenger would have advised with it because it is easier upon the youth, in it is a form of ease and comfort. It was never the case that the Messenger would overlook what is easy and advise with what is more difficult, if that which is easy and comfortable was permissible. It was from his normal character that if he chose between two matters, he would choose what was easier as long as it was not forbidden. Therefore, the Prophet _salalahu alayhe wa salem- bypassing what is easier in this matter informs and proves that it is not permissible (masturbation).

As for doing this act during the daytime in Ramadan, then verily the sin in greater because the person has invalidated his/her fast. So upon him is to repent to Allah two repentance, one for masturbation, and the other for breaking ones fast. Also upon him is to make up that day in which he broke his fast.

(Al Fatawah of Sheikh Uthaymeen, The book of Dawah 1/171, 172. and Fatawah Ramadan vol:2 pg:443)

Wal Hamdullahi Rabi’l ‘Alameen, Wa Salat Wa Salam ‘Alaa Nibiyinah Muhammed Wa ‘Alaa Aalihee Wa Sahbihee Wa Salem Tasleeman Kathira

Mustafa G.

Ruwais, United Arab Emirates

Ramadan, 1427 / October, 2006

Ramadhan Q + A (Part 2) Shaykh Muqbil (cont..)

September 20, 2007 Leave a comment

Ramadan Ques. & Ans. by Sheikh Muqbil bin Hadee (rahimahullahu Ta’la) Part 2

 

Question 14: (What is the ruling on using) perfumes or any and all kinds of fragrances for example: incense, ‘uod (a form of wood that is burnt or placed in liquid form, used as a fragrance), and new spray fragrances?

Answer: As for fragrances and incenses, there is no problem in their usage insha Allah.  But one should abstain from the usage of fragrances that possess alcohol, in the month of Ramadan and outside of Ramadan, especially the colognes.  Verily it has been proved that these fragrances contain alcohol.

Question 15: (What is the ruling on using) medicine in the form of drops, whether they be for the eyes, ears or nose?

Answer: In order to free oneself from the difference of opinion in this affair, I say that one should break his/her fast.  This has been made permissible for him.  Allah said: {So whoever from amongst you is sick or on a journey, then his days are other days} surah al Baqarah:184. Therefore, if an individual is sick and needs medicine, I advise him to break his fast and make it up.  This is if a doctor prescribes for him medication during the daytime of Ramadan.  But if one does not break his fast, then verily the only thing that will invalidate it, is the entering of the medicine into his throat.  Normally, whatever a person is putting on his/her eyes (kohl), they will find the taste of this in their throat, therefore I advise him to abstain from this.

Question 16: (What is the ruling on using) injections (during the daytime of Ramadan)?

Answer: From the people of knowledge are those that hold the opinion that if the injection is for feeding and nourishing, then one must not use it (during the daytime), but if it is not used for this purpose, then one can use it.  We have already mentioned our advice for the the ill individual to break his fast so that there is no doubt pertaining to his fast and thereafter he makes it up.

Question 17: (What is the ruling on) the pulling of a tooth (during the daytime in Ramadan), if this causes the swallowing of blood?

Answer: If (the person) is swallowing their own blood, then this does not invalidate ones fast.  It is recommended however, that one delays (the pulling of a tooth) until the time of If tar (sunset and breaking of ones fast).  This is because, it is feared that one will be harmed due to the pulling of a tooth while they are fasting.  So delaying this action until night is preferred.

Question 18: (What is the ruling on) fainting/unconsciousness, and vomiting (during the daytime in Ramadan)?

Answer: As for fainting, this is not considered from that which invalidates the fast, and similar to this ruling is the vomiting.  As for the hadeeth: “Whoever vomits (unpurposely) then he does not have to make up, but whoever does so purposely, upon him is to make it up (the day)”, this is a weak hadeeth.

Question 19: What is the ruling on swimming and diving (during the daytime of Ramadan)?

Answer: What is important is that nothing enters his throat (food, liquid, etc.), but if the person is in the ocean, the affair is different (specifics). If the water is salty, it’s possible that (water) will leak into the throat.  I say this because I swam in the ocean and one does not notice, and all of a sudden water is leaking into his throat.  Because of this, we advise one to abstain from this.  On the other hand, if the water is not salt water, then the water does not leak into the throat,but there is a possibility that it does.

Question 20: What the ruling on a woman tasting the food while cooking with the tip of her tongue in order to know what is deficient (in the food) from ingredients and seasonings?

Answer: There is no problem with her doing this insha Allah, but she should not enter anything into her throat.

Question 21: What is the ruling on using an asthma pump (during the fast) for those who have trouble breathing?

Answer: What is apparent is that it is not considered food nor drink, so I don’t know it to be from that which invalidates the fast.

Question 22: What is upon the man who has intercourse with his wife during the daytime in the month of Ramadan?

Answer: There are two hadeeths (in this affair) one reported by ‘Aisha, the other by Abu Haraira, and both of them are in sahih al Bukhari.  In them it is mentioned: A man came to the Messenger -salalahu alaahe wa saleem- and said: Indeed I have burned myself (destroyed)!” The Messenger inquired from him: And what has burned you? The man said: I had intercourse with my wife in the daytime in Ramadan! In the hadeeth of Abu Haraira, he said: Indeed I am destroyed! The Messenger -salalahu alaahe wa saleem- said: And what has destroyed you? He replied: A had intercourse with my wife during the daytime in Ramadan. The Messenger then went on to ask him:Can you find a slave to free? The man replied in the negative. The Messenger asked: Are you able to fast two consecutive months? The man also replied in the negative. The Messenger continued to ask: Are you able to feed 60 poor people? The man replied in the negative.  The man sat and the Messenger approached him with a basket full of dates and said: Distribute these in charity. The man said: Oh Messenger of Allah, I swear that there is no one present in Medina in greater need then myself (poverty).  The Messenger then said: Take it and feed your family with it.  (Shaikh Muqbil commented), or close to this meaning.  Therefore, if the person can find a slave, then they have to free it. If they can not find one, then they move to fasting (two months consecutively). The person can not feed the poor if he has to ability to fast (two months), this is not permissible for him because feeding is easy for the wealthy individuals, and fasting two months is difficult.

Question 23: What is upon the female if she allowed her husband to have intercourse with her, and she did not prevent him?

Answer: If she consented with the action, then she is in sin.  As for there being an expiation obligatory upon her, the Prophet -salalahu alaahe wa saleem- did not order her to do so.  Nor did he order the man to make his wife perform the expiation if she consented to the intercourse.  But if she is the one who caused the action by instigating it until the intercourse took place, then she is in sin. But if he forced her to do so, then the sin is on him (alone).

Question 24: What is the ruling on a person that falls into this (sexual intercourse) in the daytime, forgetting that it is Ramadan:

Answer: Allah knows best.  Can a person perform intercourse forgetting that it’s Ramadan or not? If he indeed has forgotten, then the ruling for him is the same as the person who forgot, which is, there is no making up upon him.  But I don’t think that a person can do so, thinking that it’s not Ramadan, except if this takes place in the first day of Ramadan, then it’s possible that a person forgets.  But (even if he forgets), does his wife also forget?!  As for the expiation, then he must perform it.

Question 25: What about the person that does so, ignorant of the ruling?

Answer: The previous mentioned expiation is obligatory on him because the Hadeeth is general.

Question 26: What is the ruling on the person who touches and kisses his wife, without having intercourse with her (in the daytime during Ramadan)?

Answer: ‘Aisha said: “The Prophet -salaahu alaahe wa saleem- used to kiss in Ramadan.”  Then she said: “Who can control his ‘arb’ (desires) more!”. Umm Salamah said: “Verily the Prophet -salalahu alaahe wa saleem- was the most controlling of his “ard”.  Arb (word used in the hadeeth) means: desires/sexual needs.  Is the Mother of the believers the most controlling of her desires or not (indeed she is)?! What is apparent is that there is no problem with this action, but if a person fears falling into intercourse, then it is obligatory on him to abandon this (kissing, touching).

Question 27: What is the ruling on a person having a wet dream in the daytime of Ramadan:

Answer: There is nothing upon him, and he must complete fasting that day.

Question 28: Is it permissible for a mensing female and one that is having post partum bleeding to touch and read the Quran in the blessed month of Ramadan, the month that people specifically finish the Quran in it?

Answer: I don’t know anything that prevents this. The Hadeeth: “…and no one touches it (the Quran), except the pure”, some (scholars) say that is is mursal (hadeeth that does not mention a sahabee connecting the narration to the Messenger -salalahu alaahe wa saleem-) If this hadeeth is accepted due to its numerous narrations, then the meaning is, as mentioned by Ash Shawkanee in “Nail al Aw tar”: …and no one touches it except the pure, meaning: The Muslim, so the disbeliever should not be allowed to touch it.  This is because the Messenger -salalahu alaahe wa saleem- forbid that a person travels with the Quaran to the land of the enemy. As for the statement of Allah: {No one touches it except the pure} surah al Waqi’ah:79, the meaning of the verse is: The Angels, as was mentioned by Imam Malik in his “Muwatta”. He said: This verse is explained by the statement of Allah: {Verily this is a reminder * for the one who wants to remember and reflect * in the Honorable pages * raised and purified * in the hands of the scribes (angels)} surah Abasa:11-15. So the meaning of the verse is the Angels.  Allah also said: {It (The Quran) was not sent down by the shayateen  * nor should this take place and they can not do so * they have been removed from hearing it} surah ash Shara’:210-212.

Question 29: Is it permissible for her (mensing and post partum bleeding) female to attend classes and gatherings of knowledge in the masjid?

Answer: There is no problem insha  Allah.  As for the Hadeeth: “I do not allow the masjid for the mensing, nor the post partum bleeding female.”  This is a weak hadeeth.  The Prophet -salalahu alaaah wa saleem- also mentioned to ‘Aisha: “Your mense is not in your hands.”  He also said to her (during Hajj): “Do everything that the Pilgrim does, except for tawwaf around the House (Ka’ba).”  Therefore, there is no problem in her attending classes in the masjid.

Question 30: We have many masjsds, (during Ramadan Taraweeh prayer) some perform 8 racket (units of prayer), others 20.  Some lengthen the prayer, and others shorten it.  Which is upon the truth that was practiced by the Messenger -salalahu alaahe wa saleem?

Answer: If you are able to pray in a masjid that prays after the last half of the night and pray 11 raka’ats or 13 as has come in the hadeeth of ‘Aisha: The Prophet -salalahu alaahe wa saleem- never increased in Ramadan, nor outside of Ramadan, more than 11 raka’ats. It has also been recorded 13.  I advise that Taraweeh is delayed to the last half of the night or the third part of the night, due to the Messenger’s -salalahu alaahe wa saleem- statement: “Whoever fears sleeping in the later part of the night, then let him pray witr during the first part of the night. And whoever feels they will be able to pray the later part of the night, then let him do so, for verily the later part of the night is witnessed.”  This hadeeth is recorded in sahih Muslim.  (Also) when Umar came out and found Ubee bin Ka’b praying with the people he (Umar) said: “what a great innovation (reviving) is this, and the one who sleeps (and prays later) is better and more preferred.”  Therefore, if they are able to attend a masjid that implements the sunnah and prays during the middle of the night or after it and they pray 11 raka’at and lengthen the prayer according to their ability, because nafilah (supererogatory) pray at night, is not like the obligatory prayer.  The Messenger said: “Verily I enter into prayer and intend to lengthen it, but instead I shorten it because of what I hear of the crying of a child.  I do this out of mercy for its mother.”  The Prophet -salalahu alaahe wa saleem- also said to Mu’ath (when he lengthened ‘Isha and caused difficulty upon an elderly man), “are you the cause of fitnah! (The Prophet continued to say) if one of you prays by himself, let him lengthen the pray as he wishes, but if he prays with the people (leads in prayer), then let him shorten it, for verily behind him are the weak, sick and people with needs (something to do after prayer).” (Sheikh Muqbil commented) this is with regard to the obligatory prayer. As for the supererogatory prayer, then it is not like the fard (obligatory). Infact a person can pray as much as he wish and they can relax and then pray the following units, or go home. Verily praying in the home is preferred because the Messenger -salaahu alaahe wa saleem- said after praying with the people for two nights or three in Ramadan, he said:”The best prayer of a person is in the home except for the obligatory prayer.” Although, there are some that say (Taraweeh prayer in the masjid) is an established sunnah. They mention this to oppose the She’at, those that hold taraweeh to be an innovation.  But verily we don’t agree with the She’at, but instead we agree with the hadeeth of the Messenger -salaahu alaahe wa saleem. (But) if a person fears that he is going to sleep or become distracted in his home by his children or other then them, then I advise him to go to the masjid.

Note: The remaining 13 fatawah will be sent out tomorrow insha Allah.

Mustafa G.

Ruwais, United Arab Emirates

Ramadhan Q + A (Part 1) Shaykh Muqbil (d.1422H/2001)

September 19, 2007 Leave a comment

Ramadan Questions and Answers by Sheikh Muqbil bin Hadee (rahimahullahu Ta’la)

 

Question 1: Is it obligatory that a person makes their intention to fast (at the beginning of everyday) of the month of Ramadan, or is it sufficient to have one intention for the full month, and when should one make their intention to fast?

Answer: The Prophet (sallahu alahee wa salem) said: “Verily all actions are by their intentions, and everyone will have what he/she intends”. This is a proof of the obligation of having an intention in every action.  So what is apparent is that a person must intend to fast every individual day.  This does not mean that one says: I have intended to fast on such and such day in Ramadan. Rather, what is meant is that he holds the intention (inwardly).  So in fact, one getting up for suhoor (food eaten before the entering of fajr), this is considered an intention to fast, and one abstaining from food and drink, is also considered an intention to fast. As for the hadeeth: “Whoever sleeps without intending to fast, there is no fast for him”, this is a weak hadeeth. It is from the category of muttarib (a hadeeth reported in many different ways, all having the same strength, so none of them can outweigh the other), even if some scholars consider it to be hasan (acceptable), what is correct is that it is a muttarib (weak) narration.

Question 2: Are there any specific words for intending to fast, and is it permissible to make the intention audibly, are there any specific supplications to be said when breaking ones fast, (if so) does one say these supplications audibly?

Answer: There are no specific words for intending to fast.  What is correct is that a person does not verbally intend any form of worship, even in the affair of Hajj. Those who have mentioned that a person makes his intention for Hajj audibly, have not brought a proof for this except what is mentioned from the individual (sahabee) that said: Oh Allah, I am answering your call on behalf of Shubrumah.  This statement: .on behalf of Shubrumah..” can be understood that he is performing the Hajj for Shubrumah, and Hajj means to intend, and it can also mean that he is making the intention on behalf of Shubrumah, and in this case it is said what was mentioned to him by the Messenger -sallahu alaahe wa saleem-.As for supplications, from the people of knowledge are those that hold this narration to be authentic: “The thirst has passed, the veins are fed and the reward is established by the permission of Allah”  But what is apparent is that there is no specific authentic supplication.  Although there is an authentic narration: “Verily there is an answered supplication for the fasting person at the time of the breaking of his fast” (Based on this) one should supplicate to Allah seeking His forgiveness and asking from Him a cure, and other then that from your needs.

 

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Shaikh Saalih bin ‘Abdil-‘Azeez Aali Shaikh said, “There is no such thing as “study time” for the student of knowledge! This is because all of his
time is spent in seeking knowledge. In the morning and in the evening, his mind is preoccupied with the various issues of knowledge.” ~ Al-Manhajiyyah fee Talabil-‘Ilm”

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What is befitting upon a Muslim in the Month of Ramadhan?

September 12, 2007 Leave a comment

What is befitting upon a Muslim in the month of Ramadaan?

Shaykh Muhammad ibn Saalih al-Uthaymeen

Reference: http://www.binothaimeen.com/cgi-bin/ebook/search.cgi?category=29&keyword=+&page=7

Category: Fasting

What is befitting upon a Muslim in the month of Ramadaan?

For many people in the month of Ramadaan, their most important concern is to sleep and eat more, and hence Ramadaan has become a month of laziness, negligence and inactivity, such that some of these people play around in the night and sleep in the day, so what guidance [advice] can you give to these people?

Answer: A In reality, I see this to be a wasting of time and a wasting of wealth if the people have no concern except to alter and modify their time of eating and sleeping in the day and spending the night awake – doing things that have no benefit. Indeed, without a doubt, this is a wasting of a valuable opportunity which may never return to a person in his/her life. So, the resolute and energetic person, is he/she that goes through Ramadan doing that which is befitting for him/ her by way of sleeping in the first part of the night and praying the taraaweeh prayer,and standing [in prayer] in the last part of the night, if it is easy for him, and also to not be immoderate or waste food and drink, and it is befitting for the one who has the ability, to strive to feed the fasting people – either in the masaajid1 or in other places, because he who feeds a fasting person [enabling him to break his fast with that food], then for him is the reward similar to the one who was fasting, and if a person was to feed his fasting brothers, then for him is the reward similar to their reward [together], so it is befitting for the one who Allaah ta’aalaa has made able and capable, to seize the opportunity until he attains a lot of reward.

Translator: Farhan Safdar, Abu Hudhayfah

Date Published: Wednesday, 18 October 2006

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أصبح رمضان شهر كسل وخمول
الشيخ محمد بن صالح العثيمين

المرجع: http://www.binothaimeen.com/cgi-bin/ebook/search.cgi?category=29&keyword=+&page=7
الباب: الصوم
كثير من الناس في رمضان أصبح همّهم الوحيد هو جلب الطعام والنوم، فأصبح رمضان شهر كسل وخمول، كما أن بعضهم يلعب في الليل وينام في النهار، فما توجيهكم لهؤلاء؟
أرى أن هذا في الحقيقة يتضمن إضاعة الوقت وإضاعة المال، إذا كان الناس ليس لهم هَمٌّ إلا تنويع الطعام، والنوم في النهار والسهر على أمور لا تنفعهم في الليل، فإن هذا لا شك إضاعة فرصة ثمينة ربما لا تعود إلى الإنسان في حياته، فالرجل الحازم هو الذي يتمشى في رمضان على ما ينبغي من النوم في أول الليل، والقيام في التراويح، والقيام آخر الليل إذا تيسر، وكذلك لا يسرف في المآكل والمشارب، وينبغي لمَن عنده القدرة أن يحرص على تفطير الصوام إما في المساجد، أو في أماكن أخرى؛ لأن مَن فطَّر صائماً له مثل أجره، فإذا فطَّر الإنسان إخوانه الصائمين، فإن له مثل أجورهم، فينبغي أن ينتهز الفرصة مَن أغناه الله تعالى حتى ينال أجراً كثيراً
المترجم: أبو حذيفة فرحان صفدر