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It is Recommended to Break Fast with Moist Dates

It is Recommended to Break Fast with Moist Dates  

By the Muhaddith, Shaykh, Allamaa’ Muhammad Nasir uddeen al-Albaani

Translated by Abbas Abu Yahya

From Anas bin Malik -Radi Allaahu anhu- ‘that the Messenger -sallAllaahu alayhi wa sallam- used to break fast upon a few moist dates before he would pray, if there were no moist dates then he would break fast upon a few dry dates, and if there were none then he would take a few sips of water.’ 

Collected by Imam Ahmad, and others from the collectors of the Sunan with a Hasan hadeeth from Anas bin Malik -Radi Allaahu anhu.
 
It was graded Hasan by Tirmidhi, and authenticated by al-Hakim, Dhahabi and Deeyah in ‘al-Mukhtar’. I researched this narration in detail in ‘al-Irwaa’ and ‘Saheeh Abi Dawood’.

The aim of mentioning this hadeeth along with a brief research was indeed as a reminder of this Sunnah which many fasting people have neglected especially those who are generally invited to break fast at someone’s house and they prepare delicious, fine food and drink. 

As for presenting moist dates or dry dates then this is rare, and not even mentioned. What is more disliked than that is being negligent of making Iftaar by taking sips of water. So may Allaah give a tree in Paradise for the one who is amongst [Zumar: 18]
 
 [Taken from: ‘Silsilah as-Saheehah’ No. 2840]

Sunan Of 'Eid

Sunan Of 'Eid

It is true to say that although much information has reached us about Fasting and Ramadaan - authentic or otherwise - we know very little about the etiquettes of 'Eid: what we are recommended to do in this day and what is obligatory for us to do. Below is a brief list of some of the prescribed practices of 'Eid.

SUNAN AL-'EID  

1. It is established from the Companion Ibn 'Umar (radiallaahu 'anhumma) that he used to bathe on the morning of 'Eid. The tabi'ee Sa'eed ibn al Musayyib (rahimahullaah) said:

quote:
The sunnah of the fitr is three: walking to the Prayer-ground, eating before going out and taking a bath.
[Saheeh - Al Firyaabee & al-Irwaa (2/104)]

2. It is known that the companion Ibn 'Umar would also dressed in his best clothes for the two 'Eids as reported by Ibn Hajr (rahimahullaah) in his Fathul-Baaree (2/439).

3. It is compulsory on all adult sane Muslims to pray the 'Eid prayer. The Prophet - sallallaahu 'alaihi wa sallam - and his Companions never ceased doing it and he - sallallaahu 'alaihi wa sallam - commanded everyone including women, children and the elderly to attend. Even menstruating women should go to the place of congregation so that they may partake in the blessings .[Bukharee and Muslim]

4. It is Sunnah to eat dates before we leave for Al-'Eid prayer to show openly that we are not fasting on this day. The Prophet - sallallaahu 'alaihi wa sallam - used not to leave for Al-Eid [al-Fitr] prayer except after eating some dates. [Reported by Anas bin Maalik (radiallaahu 'anhu), collected in Saheeh al-Bukhaaree (Eng. trans. vol.2 p.40 no.73) and Ahmad.]  

5. It is Sunnah to say takbeer loudly when leaving our homes to go
to 'Eid prayer
and repeat these till the prayer starts. [Silsilatal-Ahaadeeth-Saheehah (no 171).]

6. It is preferable to pray the 'Eid prayer on open ground and not
at the masjid if possible. [Bukharee and Muslim]  

7. Neither Adhaan nor Iqaamah are said for 'Eid prayer. [Reported by
Ibn 'Abbaas and Jaabir ibn 'Abdullah (radiallaahu 'anhum) and collected in Saheeh al-Bukhaaree (Eng. trans. vol.2 p.40)]  

8. It is Sunnah to say the extra takbeers i.e. say 'Allaahu Akbar' seven times in the first rak'ah and five times in the second. [Aboo Daawood, Ahmad & others.] It is preferable to only raise the hands to the shoulders after the first takbeer and then fold them upon the chest. However, it is authentically reported from Ibn 'Umar (radhiAllaahu 'anhumma) that he would raise his hands with every takbeer.  

9. It is Sunnah to take different routes to and from the prayer ground, preferably walking if possible. Jaabir reported that the Prophet - sallallaahu 'alaihi wa sallam - used to come back from the 'Eid prayer on a path other than the one used in going to it. [Bukharee]

WHAT TO SAY ON THE DAY OF 'EID  
The Prophet - sallallaahu 'alaihi wa sallam - would say takbeer loudly when travelling to go to the 'Eid prayer. Ahadeeth have not reached us telling us exactly what he used to say, but Ibn Abee Shayhah narrated that Ibn Mas'ood (radhiAllaahu 'anhu) used to say the following:

quote:
Allaahu Akbar, Allaahu Akbar, Laa ilaahaa ilallaah
Allaahu Akbar, Allaahu Akbar, wa lillaahil-Hamd

(Allaah is Great, Allaah is Great, there is none worthy of worship except He. Allaah is Great, Allaah is Great, and to Him belongs all Praise.)
  

Source: Taken from Ad-Dawah illallaah Magazine  

Posted on West London Da'wah by Umm Rumaysa Maarya Mustafa


Subhanak Allaahuma wa bihamdika ash-hadu anlaa illaaha illa anta astaghfiruka wa atubu ilayk  

Specifying the 27th of Ramadhaan as Laylatul-Qadar

Specifying the 27th of Ramadhaan as Laylatul-Qadar
*Please appropriately reference this fatwa to: www.fatwa-online.com, thankyou!* 

Question: Some of the Muslims have taken the 27th night of Ramadhaan as Laylatul-Qadar. Is their any basis for this specification and is there any evidence for this?


Response: Yes, there is basis for this specification and that is that the night of the 27th of Ramadhaan is mentioned in the hadeeth, in Saheeh Muslim, on the authority of 'Ubayy Ibn Ka'b (radhi-yallaahu 'anhu).

However, the overwhelming opinion of the people of knowledge, from the forty or more opinions, is that Laylatul-Qadar is in the last ten nights, and specifically in the last seven of those nights. So, it is possible that it could be on the 27th night, the 25th, the 26th or even the 24th night (and so on).

Because of this, it is befitting for (each) person to exert (himself in worship) during all the nights such that he does not deny himself the excellence of them and the reward (to be gained) in them.


Allaah (Subhaanahu wa Ta'aala) says:


{We sent it (this Qur.aan) down on a blessed night [(i.e. Laylatul-Qadar) 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]}, [Soorah ad-Dukhkhaan, Aayah 3]


And He (Subhaanahu wa Ta'aala) also said:


{Verily! We have sent it (this Qur.aan) down in the night of al-Qadar. And what will make you know what the night of al-Qadar is? The night of al-Qadar is better than a thousand months (i.e. worshipping Allaah in that night is better than worshipping Him a thousand months, i.e. 83 years and 4 months). 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}, [Soorah al-Qadar, Aayaat 1-5]


Shaykh Ibn 'Uthaymeen
Fataawa Ramadhaan - Volume 2, Page 852, Fatwa No.842
al-Fataawa libni-'Uthaymeen - Kitaab ad-Da'wah - Volume 1, Pages 204-205

Wonderful Advice

Wonderful Advice


"Sit only in the company of one who advises you to desire little from this world and who encourages you to put your hopes in the Hereafter. Take care not to sit with worldly people who speak constantly about worldly affairs; such people will ruin your religious well-being and will corrupt your heart." -

[Sufyaan Ath-Thauree, rahimullaah]

”So if a man’s reason is stronger than his desire..”

”So if a man’s reason is stronger than his desire..”

Ibn Al Qayyim wrote:

Qataadah said: “Allah created angels with reason and no desires, animals with desires and no reason, and man with both reason and desires.” So if a man’s reason is stronger than his desire than he is like an angel, and if his desires are stronger than his reason, then he is like an animal.
‘Uddat As Sabireen, 2/7.

Signs of Laylatul Qadr

Signs of Laylatul Qadr
 
Subject: Signs of Laylatul Qadr
The signs of Laylatul-Qadar, by Shakyh al-'Uthaymeen (rahimahullaah)

Question: What are the signs of Laylatul-Qadar?
From amongst the signs of Laylatul-Qadar is that it is a calm night and the believer's heart is delighted and at peace with it, and he becomes active in doing good actions, and the sun on the following morning rises clearly without any rays.

Fataawa Ramadhaan - Volume 2, Page 852, Fatwa No. 841;
Fataawa ash-Shaykh Muhammad as-Saalih al-Uthaymeen - Volume 1, Page 563.
---------------- ------------------- -------------------- --------------------
Ahadith on signs of Laylatul-Qadr.

Allaah's Messenger (sallallahu alaihi wasallam) described the morning after Lailatul-Qadr, so that the Muslim may know which day it is.
From Ubayy, (RA), who said: that he (sallallahu alaihi wasallam) said: "On the morning following Laylatul-Qadr the sun rises not having any rays, as if it were a brass dish, until it rises up."
{Muslim, Abu Dawud, Tirmithi and Ibn Majah}
---------------- ------------------- -------------------- --------------------
Abu Hurairah, (RA), said: "We were discussing Laylatul-Qadr in the presence of
Allah's Messenger (sallallahu alaihi wasallam) so he said: 'Which of you remembers {the night} when the moon arose and was like half a plate?'."
{Muslim}
---------------- ------------------- -------------------- --------------------
Ibn 'Abbaas (RA), said: Allaah's Messenger, (sallallahu alaihi wasallam), said:
"Lailatul-Qadr is calm and pleasant, neither hot nor cold, the sun arises on its morning
being feeble and red."

{at-Tayaalisee, Ibn Khuzaimah and al-Bazzaar with a Hasan Isnad}
---------------- ------------------- -------------------- --------------------
Narrated by Ubayy Ibn Ka'b, "Zirr Ibn Hubaysh reported: I thus asked Ubayy Ibn Ka'b:
Your brother (in faith) Ibn Mas'ud says: He who stands (for the night prayer) throughout the year will find Lailatul Qadr. Thereupon he said: May Allah have mercy upon him.
(He said these words) with the intention that people might not rely only (on one night),
whereas he knew that it (Lailatul Qadr) was in the month of Ramadhan and it was the 27th night. I said to him: AbulMundhir, on what grounds do you say that? Thereupon he said: By the indication or by the sign which the Messenger of Allah (sallallahu alaihi wasallam) gave us, and that is that on that day the Sun would rise without having any ray in it."
{Muslim}
---------------- ------------------- -------------------- --------------------
It was narrated by Abu Salama (r.a): "Once I went to Abu Said al-Kudri and asked him, "Won't you come with us to the date palm trees to have a talk?" So Abu Said replied, "Once Allah's Apostle (sallallahu alaihi wasallam) performed Iktikaaf on the first 10 days of the month of Ramadhan and we did the same with him. Gabriel came to him and said, "The night you are looking for is ahead of you." So the Prophet (sallallahu alaihi wasallam) performed the Iktikaaf in the middle (second) 10 days
of the month of Ramadhan and we too performed Iktikaaf with him.. Gabriel came to him and said, "The night which you are looking for is ahead of you." On the morning of the 20th Ramadhan, the Prophet (sallallahu alaihi wasallam) delivered a sermon
saying: "Whoever has performed Iktikaaf with me should c ontinue it. I have been shown the Night of 'Qadr', but have forgotten the date, but it is in the odd nights of the last 10 nights. I saw in my dream that I was prostrating in mud and water." In those days the roof of the mosque was made of branches of date palm trees. At the same time the sky was clear and no cloud visible, but suddenly a cloud came and it rained.The Prophet (sallallahu alaihi wasallam) led us in the prayer and I saw the traces of mud on the forehead and the nose of Allah's Apostle (sallallahu alaihi wasallam). So it was the confirmation of that dream."
{al-Bukhari, Volume 1:777}

---------------- ------------------- -------------------- --------------------
Ubaadah bin Saamit (Radhiallaho anho) reports that he asked the Prophet (Sallallaho alaihe wasallam) about "Laylatul Qadr". He (Sallallaho alaihe wasallam) replied: "It is in Ramadhan, during the last ten days, on the unevenly numbered nights, either the 21st 23rd, 25th, 27th, 29th or the last night of Ramadhan. Whosoever stands in "Ibaadah" on this night, with sincere faith and with genuine hopes of gaining reward, his previous sins will be forgiven. Among the signs of this night is that it is a serene, quiet, shining night, neither hot, nor cold but temperate as if a moon is shining clear, and no meteors are shot at the "Shayateen" on that night; it lasts until the break of the dawn. Another sign is that at morn, the Sun rises without any radiant beams of light, appearing rather like the moon in it's fullness. On that day, Allah prohibits the "Shayateen" from rising up with the Sun."
---------------- ------------------- -------------------- -------------------




Can there be Riyaa in Fasting?

Reference: Fat-h al Baaree P. 129
Author: Al Haafidh bn Hajar al 'Asqalaanee


Al Haafidh ibn Hajar states while commenting on the Hadeeth:


"Every deed of the son of Adam is for him except fasting; it is for Me and I shall reward for it…" [Collected by both al Bukhaaree and Muslim]


Al Qurtubee stated: 'Since all forms of worship can be affected by Riyaa, and the worship of fasting cannot be seen by the mere practice of it except by Allah, Allah attributed it to Himself and this is why he said: "…He forsakes his pleasure for My sake..."


Ibn al Jawzee stated: 'All acts of worship are visible by merely practicing them, and little of what is visible is safe from mixing [of intention], in contrast to fasting.'


Al Maaziree was pleased with this statement and al Qurtubee agreed with it explaining that all the actions of the children of Adam are prone to be affected by Riyaa, so they were attributed to them. This is in contrast to fasting, for one who is not eating because of not being hungry is outwardly identical to one who is not eating as an act of worship.


I say [Al Haafidh ibn Hajar]: The meaning of the negation; that there is no Riyaa in fasting, is because Riyaa cannot enter fasting by the mere practice of it. However, Riyaa can enter it by speaking about it, such as one who fasts then tells others that he is fasting, Riyaa can enter it from this angle. So Riyaa can enter fasting only by informing others about it, in contrast to the rest of the acts of worship – Riyaa can enter them by merely practicing them.[1]


Some of the Imaams attempted to make an analogy between fasting and other forms of worship; saying that mentioning/remembering Allah by saying 'Laa Ilaaha illah Allaah' is like fasting, in that it is possible that Riyaa does not enter remembering Allah by saying 'Laa Ilaaha illa Allaah' since it only requires the movement of the tongue and not any other parts of the mouth [2], so a person remembering Allah can say it in the company of others without them noticing it.




--------------------------------------------------------------------------------




[1] To further elaborate, as this was discussed before the starting point of the article; you cannot really show off by merely fasting since nobody knows that you are fasting except Allah. In other acts of worship, such as Sadaqah for example, it is liable that Riyaa enters it from the moment a person acts upon it (gives someone Sadaqah), as people can see this action and the person may be intending that people say he/she is generous and often gives the poor for example, or this may occur after he/she notices people looking. The point is, since it is a visible act, by merely practicing it, it is liable to be affected by Riyaa, in contrast to something that people can't see such as fasting.


[2] i.e. It can be done while the lips and the jaw remain still and only the tongue - which is hidden - moves, so if it is practiced in this manner, it is like fasting whereas it is a form of worship that cannot be seen by anyone other than Allah and therefore Riyaa cannot enter into it by merely doing it.


Note the benefit that the statement of Tawheed, the statement of Ikhlaas (sincerity), can be said without any visible parts of the body moving...it has been made easy for the statement of sincerity to be said with sincerity, without anyone knowing one is saying it except Allah.




Texto en árabe:

هل يدخل الرياء في الصوم

المرجع: فتح الباري ص : 129

المؤلف :الحافظ ابن حجر العسقلاني

الباب: الصيام

قال الحافظ ابن حجر أثناء شرحه للحديث
))كل عمل بن آدم هو له الا الصيام فهو لي وأنا أجزى به((

...قال القرطبي لما كانت الأعمال يدخلها الرياء والصوم لا يطلع عليه بمجرد فعله الا الله فاضافه الله إلى نفسه ولهذا قال في الحديث يدع شهوته من أجلي
وقال بن الجوزي جميع العبادات تظهر بفعلها وقل أن يسلم ما يظهر من شوب بخلاف الصوم

وارتضى هذا الجواب المازري وقرره القرطبي بان أعمال بني آدم لما كانت يمكن دخول الرياء فيها اضيفت إليهم بخلاف الصوم فإن حال الممسك شبعا مثل حال الممسك تقربا يعني في الصورة الظاهرة

قلت معنى النفي في قوله لا رياء في الصوم أنه لا يدخله الرياء بفعله وأن كان قد يدخله الرياء بالقول كمن يصوم ثم يخبر بأنه صائم فقد يدخله الرياء من هذه الحيثية فدخول الرياء في الصوم إنما يقع من جهة الأخبار بخلاف بقية الأعمال فإن الرياء قد يدخلها بمجرد فعلها

وقد حاول بعض الأئمة الحاق شيء من العبادات البدنية بالصوم فقال أن الذكر بلا إله الا الله يمكن أن لا يدخله الرياء لأنه بحركة اللسان خاصة دون غيره من أعضاء الفم فيمكن 
الذاكر أن يقولها بحضرة الناس ولا يشعرون منه بذلك


http://www.subulassalaam.com/articles/article.cfm?article_id=158




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The Muhaajir returning to the Land he made hijrah from to visit relatives and...

Question 11: The Muhaajir returning to the Land he made hijrah from to visit relatives

What is the ruling of the Muhaajir returning to the land which he made hijrah from the purpose of visiting relatives, and what is the condition for that?

The Answer:

It is not permissible for the Muhaajir to return to his land for the purpose of visiting relatives because of what has preceded, except if he made his main purpose be to call them to Islaam if they are disbelievers and he hopes they will embrace Islam, and there is no other way to call them except going to them and meeting them directly.

Something like that is alright, however, with the condition that he feel safe for himself from tribulation, and also he must be qualified to call them whereas he has knowledge of his deen with evidences, and also he is familiar with that which his relatives are in need of for him to call them over there. I is alright in this situation for him to go for a couple of days whereas he does not leave the ruling of a traveller, without residing nor settling.

Likewise, if his relatives are disobedient Muslims, so he goes to call them to leave with the previous condition. However, we point out that if they are Muslims and he is able to arrange a meeting with them in the land of Islaam, like at Hajj and ‘Umrah, then that would be a good thing.

Also, we remind our brothers who have made Hijrah about the danger of returning to the lands of disbelief after making Hijrah from them, for verily the person, it is possible that he might long for staying there and forget that he has made hijrah from it, and he could become weak in his faith and in-turn, desire to remain there.

Also, in the hadeeth of Abu Sa’eed which has been transmitted by the two Shaykhs on the Prophet (sallallaahu Alayhi wa sallam), the hadeeth about that person from the children of Isra’eel who killed one hounded people then when he was guided to that Scholar who he asked for his legal opinion, he then gave the verdict that there is repentance for him and he said to him, “and don´t return to your land, for verily it is a land of evil”. So it is upon he who has left those to beware and not return to them in order that he does not turn weak, and that his intention does not change, and Allah is the one whose help is sought.
 
Question 12: The Muslim going to the lands of disbelief to visit relatives and acquire citizenship
 

What is the ruling on the Muslim from his land to the lands of the disbelievers for the purpose of visiting relatives, and what is the condition for that, and what is the ruling on the person in this situation going to obtain the citizenship of the disbelievers?

The Answer:

The answer to is similar to the answer previous question; primarily, it is not permissible of the main purpose for goings is to call them under condition previously mentioned, then it is alright.

As for if the purpose for traveling is to obtain the citizenship of the disbelievers, then it has all the more reason to be forbidden than that which has preceded, and, praise be to Allah, the people of knowledge have given the legal verdict that it is forbidden to acquire the citizenship of the disbelievers because of what that includes, from being under their control and falling under their rule of law.

From
: “Questions and Answers Concerning al-Hijrah” Emigrating to the lands of Islaam

By: Shaykh Abdur Rahmaan al-Adanee

Innovations During the Last Ten Days of Ramadaan


Innovations During the Last

 Ten Days of Ramadaan


Specifying the last Jum’ah of Ramadaan with a specific prayer.

Ash Shuqayree cites from ‘Kitaab Sharh al Mawaahib: “…and even worse is what some people practice in some countries by praying ‘Salaat al Khums’ in this [last] Jum’ah claiming that it makes up for the missed prayers during the whole year or a whole lifetime. This is not permissible for reasons that are clear.” [As Sunnan wal Mubtadi’aat P.39, al Manaathir –Shaykh Saalih aal ash Shaykh P. 44]


Glorifying the last Thursday of Ramadaan.

Shaykh Muhammad ibn ‘Abdul Wahhaab stated: “What takes place in Ramadaan concerning glorifying Thursdays, specifically the last Thursday of Ramadaan must be rebuked.” [Ad Durrah as Siniyyah 5/261]


Anasheed bidding farewell to Ramadaan.

Shaykh Muhammad Jamaal ad Deen al Qaasimee stated concerning these Anasheed: “This distasteful custom that is practiced in most Masaajid, when there is only five or three nights remaining in Ramadaan, the Mu-adhins and other volunteers gather, when the Imaam finishes the Witr and gives Salaams, they leave off reading what was authentically reported such as Tasbeeh and take turns reading parts of a poem about the sorrow of the departure of Ramadaan. Whenever one of them finishes singing a part of it with a loud voice, his companions follow up with their part, exerting all their effort in singing and shouting it as loud as possible with a clamor that would make a person go deaf, rather a deaf person would be able to hear it. Their melody is willfully aided by the rest of those who come for the prayer.” [Islaah al Masaajid P.146, Tasheeh ad Du’aa P.510]


The statement of the Khateeb in the last Jum'ah of Ramadaan: ‘Laa Awhash Allaah minka yaa Shahr Ramadaan.’

Ash Shuqayree stated: “As for the statement of the Khutabaa on the Manaabir on the last Jum’ah of Ramadaan; ‘Laa Awhash Allaah minka yaa Shahr Ramadaan, Laa Awhash Allaah minka yaa Shahr al Qur-aan., O month of lanterns, O month of Taraweeh, O month of victory.’ There is no doubt that this is embarrassing ignorance, it is a strange thing from them and those who author books, that they speak out such utterly useless speech to people while they know that the people are in need of understanding just one Ayah and one Hadeeth from the speech of Allaah and His messenger - صلى الله عليه وسلم. [As Sunan wal Mubtadi’aat P. 143, Islaah al Masaajid P. 146, Tasheeh ad Du’aa P.510]


The innovation of memorizing specific things in the last Jum’ah of Ramadaan.

They are papers that they call ‘Hafaa-idh’ in the last Jum’ah of Ramadaan, they call this Jum’ah ‘the orphaned Jum’ah’, included in what they write in these papers; ‘Laa Alaa ila Alaa-uk…’

Shaykh Bakr Abu Zayd stated: “The Du’aa in the last Jum’ah of Ramadaan while the Khateeb is upon the Minbar saying: ‘’Laa Alaa ila Alaa-uk…’ This is innovation and misguidance, this supplication is innovated, a false talisman, they call it ‘At Tahweetah’. [Tasheeh ad Du’aa P. 510, As Sunan wal Mubtada’aat P. 140]


The Gatherings on Laylatul Qadr, the selling of sweets and the mixing that takes place.

Al Imaam at Tartooshee stated: “Amongst the innovations is the gathering of people in al Andalus (spain) and selling sweets on the twenty seventh night of Ramadaan…and the mixing of men and women in their outings to witness this.” [kitaab al Hawaadith wal Bida’ P.150]


Specifying the night of ‘Eed with Qiyaam.

It was reported in an inauthentic Hadeeth: “Whoever stands in prayer on the night of the two ‘Eeds anticipating the reward from Allaah, his heart would stay alive on the day that hearts die.” [Declared as extremely weak by al Albaanee – as Silsilah ad Da’eefah 521]

Al Imaam Ahmad ibn Hanbal stated: “As for standing in prayer on the night of ‘Eed, then this is not pleasing to me, I have not heard of anybody doing so except ‘Abdur Rahmaan. I do not see it to be legislated because Ramadaan would have already past, and this night is not from it. I do not like to do it and nothing has reached us from our Salaf that they used to do it.” Abu ‘Abdullaah used to pray the obligated prayer on the ‘Eed and leave, he never prayed it with him and used to dislike that it was prayed in Jamaa’ah. [Badaa’i al Fawaa-id 4/93, As Sunan wal Mubtada’aat P. 153]


Constantly observing complete silence during ‘Itikaaf.

Shaykhul Islaam ibn Taymiyyah stated: “As for remaining silent unrestrictedly while fasting or practicing ‘Itikaaf or otherwise, then this is an innovation with the consensus of the scholars. [Majmoo’ al Fataawa 25/292]

Muwafaqud Deen ibn Qudaamah stated while mentioning ‘Itikaaf: “As for remaining silent then this is not from the legislation of Islaam.” [Al Kaafee 2/293, Al Majmoo’ 6/376]

[Taken from a longer post on Sahab.net by Jamaalud Deen al Jazaa-iree]

{This article has been translated into spanish, click here}



مجموعة من المشايخ
 مجموعة من المراجع
الصيام

تخصيص آخر جمعة من رمضان بصلاةٍ معينة

نقل الشقيري عن كتاب شرح المواهب فقال: "وأقبح من ذلك ما اعتيد في بعض البلاد من صلاة الخمس في هذه الجمعة عقب صلاتها، زاعمين أنها تكفر صلوات العام أو العمر المتروكة، وذلك حرام لوجوه لا تخفى - السنن والمبتدعات ص139، وانظر: المحلى لابن حزم 3/37 والمنظار لصالح آل الشيخ ص44.

تعظيم آخر خميس من رمضان

قال الشيخ حسن بن حسين بن علي: "وما يجري في رمضان من تعظيم يوم الخميس، لا سيما الأخير، فهذا مما ينبغي إنكاره، وظاهر كلام الشيخ، بل صريحهُ: أن هذا من المنكرات المحدثة، فتأمل كلامه يظهر لك الحكم إن شاء الله تعالى - الدرر السنية في الفتاوى النجدية 5/261.

النشيد في وداع رمضان

قال الشيخ محمد جمال الدين القاسمي في هذا النشيد: "هذه العادة المستهجنة جارية في أغلب المساجد، ذلك أنه إذا بقي من رمضان خمس ليالٍ أو ثلاث يجتمع المؤذنون والمتطوّعون من أصحابهم فإذا فرغ الإمام من سلام ووتر رمضان تركوا قراءة المأثور من التسبيح، وأخذوا يتناوبون مقاطيع منظومة في التأسّف على انسلاخ رمضان، فمتى فرغ أحدهم من نشيد مقطوعة بصوته الجهوري أخذ رفقاؤه بمقطوعة دورية، باذلين قصارى جهدهم في الصيحة والصراخ بضجيج يصم الآذان، ويسمع الصم، ويساعدهم على ذلك جمهور المصلين بقرار نغمهم - إصلاح المساجد ص146، وانظر: تصحيح الدعاء ص510.

قول الخطيب في آخر جمعة: لا أوحش الله منك يا شهر رمضان

قال الشيخ الشقيري: "أما قول الخطباء على المنابر في آخر جمعة من رمضان: (لا أوحش الله منك يا شهر رمضان، لا أوحش الله منك يا شهر القرآن، يا شهر المصابيح، يا شهر التراويح، يا شهر المفاتيح) فلا شك أنه جهل فاضح، وعجيب هذا منهم، ومن مؤلفي الدواوين، حيث يلفظون بهذا الكلام السبهلل على الناس، مع علمهم أنهم محتاجون إلى فهم آية واحدة، وحديث واحد من كلام الله وكلام رسوله صلى الله عليه وسلم - السنن والمبتدعات ص143، وانظر: إصلاح المساجد ص146 وتصحيح الدعاء ص510.

بدعة حفظية رمضان (حفائظ) في آخر جمعة من رمضان

وهي كتابة أوراق يسمونها (حفائظ) في آخر جمعة من رمضان، ويسمون هذه الجمعة بالجمعة اليتيمة، فيكتبون هذه الأوراق حال الخطبة، ومما يكتب فيها: لا آلاء إلا آلاؤك كعسهلون...

قال الشيخ بكر أبو زيد: "الدعاء في آخر جمعة من رمضان، والخطيب على المنبر بقولهم: "لا آلاء إلا آلاؤك، سمعٌ محيط علمك كعسهلون، وبالحق أنزلناه، وبالحق نزل" بدعة ضلالة، ودعاء مخترع، وطلاسم فاسدة، وتسمى عندهم التحويطة - تصحيح الدعاء ص510 وانظر: السنن والمبتدعات ص140

اجتماع الناس ليلة سبع وعشرين لبيع الحلوى، والاختلاط الحاصل

قال الإمام الطرطوشي: "ومن البدع اجتماع الناس بأرض الأندلس على ابتياع الحلوى ليلة سبعٍ وعشرين من رمضان. …وخروج الرجال جميعاً أو أشتاتاً مع النساء مختلطين للتفرّج - كتاب الحوادث والبدع ص150-151

تخصيص ليلة العيد بقيام

ويروى فيه حديث لا يصح: ((من قام ليلة العيدين محتسباً لله لم يمت قلبه يوم تموت القلوب - إسناده ضعيف"، وقال الألباني في السلسلة الضعيفة (521): "ضعيف جداً.

قال الإمام أحمد بن حنبل: "أما قيام ليلة الفطر فما يعجبني، ما سمعنا أحداً فعل ذلك إلا عبد الرحمن وما أراه لأن رمضان قد مضى، وهذه ليست منه، وما أحب أن أفعله، وما بلغنا من سلفنا أنهم فعلوه، وكان أبو عبد الله يصلي ليلة الفطر المكتوبة، ثم ينصرف، ولم يصلها معه قطّ، وكان يكرهه للجماعة - انظر: بدائع الفوائد 4/93 والسنن والمبتدعات ص153

. التزام الصمت في الاعتكاف

قال شيخ الإسلام ابن تيمية: "وأما الصمت عن الكلام مطلقاً في الصوم أو الاعتكاف، أو غيرهما فبدعة مكروهة باتفاق أهل العلم - مجموع الفتاوى 25/292

قال موفق الدين ابن قدامة عند ذكره ِلمسائل الاعتكاف: "فأما التزام الصمت فليس من شريعة الإسلام - الكافي 2/293 وانظر: المجموع شرح المهذب 6/376

نقل من شبكة سحاب السلفية بواسطة جمال الدين الجزائري



The Richness of the Body

Abud-Darda':


"The health is the richness of the body."


(al-Jami', p. 297)

The ruling on mentioning past sins for dawah‏

The ruling on mentioning past sins for dawah‏  

Sheikh Saleh al Fowzan was asked the following question during the question and answer session at the end of his Tafsir class in Riyadh:

Question: In our country America there are some individuals who used to sing/rap and they have now become Muslim. These individuals have begun to give lectures for the purpose of calling the youth to Islam and advising them to abandon disbelief, but at times they (ex-rappers/singers) mention in their lectures some of the sins that they used to commit in the past. Is this action correct?

Answer: This is not correct. As for them giving da’wah and calling people to Islam, this is good. But as for them mentioning their past sins, this is not befitting. What is correct is that they seek forgiveness and abandon mentioning of those sins except within themselves. They mention their sins within themselves for the purpose of regret and seeking forgiveness. Also, mention of one’s past sins to an audience can possibly lead the listeners to fall into the same sins.

Audio link: http://www.liveislam.net/browsearchive.php?sid&id=62312


"Give people their rights.."

Abu Hurayra reported that the Prophet, may Allah bless him and grant him peace, said:


"Give people their rights. Even the hornless sheep will take retaliation from the horned sheep."


(al-adab al-Mufrad 183)


The Believer and The Unseen

Shaykh Muhammad ibn ‘Uthaymeen:


“The believer’s responsibility with regard to reports of the unseen is to accept and submit to them, and not to ask how or why. This is the foundation on which out ‘aqeedah must be built, because this is a matter that is beyond your comprehension.”


(From Majmoo’ Fataawa Ibn ‘Uthaymeen, 2/35.)


Beware of the insight of a believer


Ibn Qayyim al Jawziya:


"O You unarmed, having no good deeds in your account with Allaah, beware of the sight of a pious man for he can see your defects from behind a veil. The Prophet (Sallaa Allaahu 'alayhi wa sallam) said: "Beware of the insight of a believer." (at-Tirmidhee)


(al-Fawaa'id, p.116)



Four things to strengthen the intellect

Ash-Shaafi'ee:


"Four things strengthen the intellect: To avoid superfluous speech, to use Siwaak, to sit with righteous people and to sit with the scholars."


(al-Aadaab ash-Shar'iyyah (3/30))



Using Prayer Calendars during Ramadan

Using Prayer Calendars during Ramadan
Explained by Shaykh Uthamin رحمه الله


Question: May Allah reward you for these blessed instructions, the questioner says, during the month of Ramadan there is a difference of opinion between the Imams of the Masjids concerning the beginning of the time for Fajr; keeping in mind that the Masjid has in it calendars for the athan that are produced by the Scholars of astronomy and relied upon by the Ministry of Endowments and Guidance.
But some of the Imams don’t follow these calendars especially when it comes to the Fajr prayer; rather they delay the athan for Fajr by an average of more than fifteen minutes after the time that appears on the calendar. Keeping in mind that the Fajr is not seen due to the following reason, which is the electric lights; so what is your advice for those people?


Answer: No doubt the Scholars of astronomy have knowledge of astronomy, but Allah the Mighty and Majestic says:
‘Eat and drink until the white thread (light) of dawn appears to you distinct from the black thread’ (Chapter 2 verse 187)
 
So as long as Fajr is not clear, the person can eat and drink, but the problem now is for the one who is in the city or a village that has electricity, he will not be able to determine the Fajr when it first enters due to these lights.
 
Therefore the person should use caution, if the time for Fajr is in according to the calendar then they should stop eating and drinking and as for the prayer then they should use caution, meaning they should not rush to make the prayer (when it first comes in according to the calendar) rather they should wait.

And all praises belong to Allah; his waiting for the prayer to be certain that it has entered does not equate to delaying the prayer from its early time. Therefore there should be caution, in relation to fasting we say use caution and start fasting according to the calendar and in relation to the prayer we say use caution and delay the prayer until you are sure the Fajr is in. Fatwa by Shaykh Ibn Uthamin


Translated by Rasheed Barbee

The Golden Principle

The Golden Principle


Question asked to Al-Allaamah Ash-Shaykh Saalih al-Fawzaan (may Allaah preserve him)
 
Q. A man calls in the gathering to a principle and encourages the people to hold fast to it and it is: We unite upon that which we agree on and we excuse one another for that which we disagree. This individual calls to this principle on the television and in the gatherings of the people?
 
A. This is the principle of the Ikhwaan Al-Muslimeen and it is well known. The one who has said it is Hasan Al-Bannaa the founder of the Ikhwaanal-Muslimeen. It is a false principle. How can we unite upon that which we agree on and excuse one another for that which we disagree about? If we differ with one another in the matter of Aqeedah are we to excuse one another? Are we to unite with the grave worshipers and the Soofiyyah? This principle is contradictory. That is because it will never be possible to unite while there is differing. It is a must that there be unity in the Aqeedah, ideology, path, and in the methodology. We will never unite while we are differing. This is their principle which they constantly repeat/propagate and they call it the golden principle. Why don't they say:

"Say Oh people of the Book, let's come to a common word between us and you that we will not worship any one except for Allaah and we will not associate any partners with Him. Nor will we take each other as lords besides Allaah."
(Aal 'Imraan: 64)
 
Come and let's unite upon the word of Tawheed which united between the Arab and Non-Arab and united between the predecessors of this nation and the latter of it. Allaah stated:
 
"Indeed this nation of yours is one nation and I am your Lord therefore worship me"
(Al-Anbiyyaa: 92)
 
As for pardoning in matters which there is disagreement in, it is only in the the allowed differing, that which it is allowed (for the one who is qualified to make) the Ijtihaad.  
 
Source: Al-Ijaabaat Al-Muhimmah Fee Al-Mashaakil Al-Mulimmah" V.2  pg. 225

How many years did the Messenger of Allaah fast in Ramadhaan?

How many years did the Messenger of Allaah fast in Ramadhaan?


Al-Imaam An-Nawawi (may Allaah have mercy upon him) stated in Sharh Al-Muhadh-dhab (6/250):
 
"The Messenger of Allaah (sallallaahu alayhoi wa sallam) fasted in Ramadaan for nine years. That is because fasting in Ramadaan became obligatory in the month of  Sha'baan during the second year of Hijrah and the Prophet (sallallaahu alayhi wa sallam) died in the month of Rabee' al-Awwal during the eleventh year of Hijrah."



Fasting: The ruling on blood donation


Q: What is the rule which judges that bleeding invalidates Sawm (fast)? How does it invalidate Sawm?


A: Bleeding that invalidates Sawm is that which is caused by cupping. The Prophet (peace be upon him) said in this regard: The Sawm of a man who cupped and a man who has himself cupped is broken. The same ruling is extended from cupping to other similar practices including any intentional bleeding which might cause a continuous discharge of blood as may weaken one's body. Actually, the Shari`ah (Islamic law) makes no distinction between similar cases and does differentiate between non-similar cases. Unintentional bleeding such as nosebleed or wounds caused by a knife on cutting meat, by treading on broken glass or the like, do not invalidate Sawm even if a lot of blood is discharged. The same applies to a short discharge of blood that does not have an effect like that of cupping, such as a sample extracted for blood analysis, which does not invalidate Sawm.




Fatwas of Ibn Baz


(Part No. 15; Page No. 273) 


Volume Number 15,The Book of Fasting, Nullifiers of fasting and causes of expiation, the ruling on blood donation


Source: http://www.alifta.net/Fatawa/fatawaDetails.aspx?View=Page&PageID=2878&PageNo=1&BookID=14


فتاوى ابن باز
تصفح برقم المجلد > المجلد الخامس عشر > كـتاب الصـيام > ما يفسد الصوم ويوجب الكفارة > حكم التبرع بالدم


84 - حكم التبرع بالدم

س: ما هو ضابط الدم الخارج من الجسد المفسد للصوم؟ وكيف يفسد الصوم؟ 
ج : الدم المفسد للصوم هو الدم الذي يخرج بالحجامة ، لقـول النبـي صلـى الله عليـه وسلـم:  أفطـر الحـاجـم والمحجوم  ويقاس على الحجامة ما كان بمعناها مما يفعله
(الجزء رقم : 15، الصفحة رقم: 273)
الإنسان باختياره فيخرج منه دم كثير يؤثر على البدن ضعفًا، فإنه يفسد الصوم كالحجامة؛ لأن الشريعة الإسلامية لا تفرق بين الشيئين المتماثلين، كما أنها لا تجمع بين الشيئين المفترقين، أما ما خرج من الإنسان بغير قصد كالرعاف، وكالجرح للبدن من السكين عند تقطيع اللحم، أو وطئه على زجاجة، أو ما أشبه ذلك، فإن ذلك لا يفسد الصوم ولو خرج منه دم كثير، كذلك لو خرج دم يسير لا يؤثر كتأثير الحجامة كالدم الذي يؤخذ للتحليل لا يفسد الصوم أيضًا.


What is the ruling on travelling in Ramadan in order to avoid fasting?

What is the ruling on travelling in Ramadan in order to avoid fasting?   

Shaykh Uthaymeen (rahamahullah) said:

Fasting is in principle obligatory, and it is one of the pillars of Islam, as is well known. If something is obligatory according to sharee’ah, it is not permissible to use tricks in order to avoid it. If a person travels in order to avoid fasting, then travelling is haraam for him, and breaking the fast is also haraam for him. He has to repent to Allaah, may He be exalted, and change his travel plans and fast. If he persists with his travel plans then he must fast even if he is travelling. To sum up, it is not permissible to use tricks in order to avoid fasting in Ramadaan, because the use of a trick to avoid a duty does not mean that the duty is waived, just as using tricks to do something haraam does not make it permissible.

Majmoo Fatawa wa Rasaa’il Fadeelat al-Shaykh Muhammad ibn Saalih al-‘Uthaymeen (19/133)

The Ruling on Seeking Knowledge in the Month of Ramadan

The Ruling on Seeking Knowledge in the Month of Ramadan

Question Posed by:
Sakinah bint Sheikh Muhammad Nasirul Deen al Albani

She stated: All praise belongs to Allah alone, and may the peace and blessings of Allah be upon His Messenger. For that which proceeds:
 
I asked my father (may Allah have mercy on him) the following question:
 
I read that some of the scholars of the past would stop teaching in the month of Ramadan for the purpose of focusing on recitation of the Quran. These individuals were from amongst those who gave religious verdicts, but during this month, they would not issue verdicts to people. Is this information correct, and if so, should I concentrate solely on recitation of the Quran, consequently leaving off reading hadiths and their explanations, and should I postpone lessons of the science of Quranic recitation[1] and other similar actions?
Sheikh al Albani responded to his daughter's question, he stated:
 
There is no origin in the Sunnah for this deed, but rather, that which is mentioned in the Sunnah, which is reported in Saheeh al Bukhari, and Saheeh Muslim, is increasing is one's recitation of the Quran in the month of Ramadan. 

As for only concentrating on the Quran in this month, and abandoning other forms of worship, such as seeking knowledge, teaching hadiths and explaining them, this action has no proof from the Sunnah. Similar to this is the issue of doing other pious deeds such as giving charity, and being kind to others, etc. 

So in summary, abandoning other forms of good deeds and only focusing on recitation of the Quran, there is no proof from the Sunnah to support such an act, but rather what is mentioned in the Sunnah is that one increases in his recitation of the Quran.

Link for original text:
Translator's comment:

1. The above mentioned statement does not at all mean that a person shouldn't focus on the Quran in the month of Ramadan, as is clearly stated in the fatwa, but what is intended is that a person should understand that just because Ramadan approaches, doesn't necessitate that one stops seeking knowledge and other forms of worship, but rather, one is encouraged to increase in his recitation of the Quran along with his performance of other righteous deeds in this blessed month, and from the greatest forms of righteous deeds is seeking knowledge of one's religion.
2. There was an interesting article on www.sahab.net in which the author explained how seeking knowledge, especially knowledge of hadeeth is in fact a part of studying the Quran. This is because the Sunnah has been revealed to explain and clarify the Quran, and therefore it is hoped that a person who continues to study the Sunnah during the month of Ramadan gets rewarded greatly. 

In the same article, the author also brought light to the fact that the Salaf al Saleh considered teaching and studying similar to remembrance of Allah and recitation of the Quran, due to the fact that by learning, one is seeking clarity and understanding of the Book of Allah or of the authentic Sunnah of His beloved Messenger (صلى الله عليه و سلم).

3. I have also heard the above statement mentioned by some of the senior students of Sheikh 'Abdul 'Azeez bin Baaz and the students of Sheikh Ahmad al Najmi, to the extent that last year, Sheikh Ali al Hadadi began teaching Saheeh al Bukhari, from the beginning of the book, in the month of Ramadan.


[1] The Sheikh's daughter and her sister (may Allah preserve her) have authored a very detailed book on the science of Tajweed (Quranic recitation), she also was responsible for typing and formatting some of her father's works such as some of the volumes of Silsilat ahadeeth al Saheeha and others.

Ruling of a child insisting in fasting despite of his weak health

Ruling of a child insisting in fasting despite of his weak health

Question: My young child insists on fasting (during) Ramadhaan despite it harming him due to his young age and weak health. So can I use harshness with him to break his fast?

Response: If he is young and has not attained puberty, then fasting is not obligatory upon him. However, if he is capable of fasting without hardship then he should be instructed to do so. The sahaabah (radhi-yallaahu 'anhum) used to accustom their children to fasting, such that when a young one from amongst them would cry, they would distract him from his hunger by giving him a toy. However, if it is established that fasting is harming the child then he must be prevented from it; Just as Allaah (Subhaanahu wa Ta'aala) has prohibited us (the parents) from giving money to them for fear of misuse, then certainly the fear of any harm upon them is more of a reason to prevent them from fasting. However, preventing them should not be through use of force and harshness, for certainly this is not befitting in bringing them up
.
Sheikh Othaimeen rahimahullah
Fataawa Ramadhaan - Volume 1, Page 237, Fatwa No.183
Fataawa Shaykh Ibn 'Uthaymeen - Volume 1, Page 493

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