*The Official ^RAMADHAN 2010^ thread*

[شمله ور خراساني]

As salaamu aleikoum wa rahmatullahi wa barakatuhu,

This thread should serve as a consolidation of all the material regarding Ramadhan.

Moderators, please make this thread sticky for at least 3 months.

EDIT: Pashto Book About Ramadan: http://www.quranawsunnat.com/mp3/pas.../pashto-03.pdf

[Dreamer]

good thread

[tor_khan]

Brilliant idea Sangar.

[Nadir Shah]

When is Ramadhan starting in Pashtunkhwa?

[Dreamer]

still a few weeks 2 go I think

[شمله ور خراساني]

Ramadan in 2010 will start on Wednesday, the 11th of August and will continue for 30 days until Thursday, the 9th of September. In North America (USA), in 2010 Ramadan will start a day later - on Saturday, the 12th of August (tentative dates). Dates will be confirmed when the new moon is actually sighted.

Ramadan is the ninth month of the Islamic lunar calendar. Muslims consider this whole month as a blessed month. They fast during the days of this month and make special prayers at night. People also give more charity and do extra righteous deeds. Also, in this Holy Month, The Prophet Muhammad (SAW) received the first revelation of Al-Qur'an (in one of the last ten odd nights of Ramzan). Ramazan/Ramadhan is the month of celebration as well as the month of discipline and self-control.

If you wish to obtain Prayer Times for your city for Ramadan, please visit our Phonetic Prayer Times Search Engine that offers salat times for millions of cities world wide.


Click HERE to get Ramadan Prayer Timetable

[شمله ور خراساني]

Rulings Pertaining To Ramadaan

Sheikh Muhammad Salih Al-Munajjid | Language: English | Format: PDF | Pages:175 | Size: 5 MB
A compilation of five works dealing with fasting, Taraaweeh, I’tikaaf, Zakaat-ul-Fitr, and Eid.

• Download

Al-Siyaam

Allah has blessed His slaves with certain seasons of goodness, in which hasanat (rewards for good deeds) are multiplied, sayyi'at (bad deeds) are forgiven, people's status is raised and the hearts of the believers turn to their Lord. Those who purify themselves attain success and those who corrupt themselves fail.

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The Nature of Fasting

This is a translation one of the smaller publications from the words of Shaykh Al-Islam Taqiuddin Ahmad bin ‘Abdul-Halim Ibn Taymiyyah. It has been published in this form a variety of times with a number of minor additions to the text under the title, “Haqiqatus- Siyam,” or “The Nature of Fasting.”

• Download

Others

• Concerning Taraweeh
• Essentials of Ramadhan
• I’tikaaf
• Night Prayer during Ramadhan
• Praying Eid in the Musallah is Sunnah
• Repentance in Ramadhan
• The Islamic Month
• The Night Prayer In Ramadhan
• The Two Eids and Their Significance
• Zakaah and Fasting

[شمله ور خراساني]

Spreading the Good News of Ramadaan

Author:'Abdullaah Ibn Saalih Al-Fawzaan
Source:Ahaadeeth As-Siyaam: Ahkaam wa Adaab (pg. 13-15)
Translator:isma'eel alarcon (for al-manhaj.com)

Abu Hurairah reported that the Messenger of Allaah (saws) said: "Ramadaan has come to you - a blessed month. Allaah has made it obligatory on you to fast in it. During this month, the gates of heaven are open, the gates of the Hellfire are closed and the evil devils are chained. To Allaah belongs a night in it, which is better than a thousand months. Whosoever is prevented from its good, then he has been deprived." [1]

The hadeeth is a glad tiding to the righteous servants of Allaah, of the coming of the blessed month of Ramadaan. The Prophet (saws) informed his Companions of its coming and it was not just a simple relaying of news. Rather, his intent was to give them the glad tidings of a magnificent time of the year, so that the righteous people who are quick to do deeds can give it its due estimate. This is because the Prophet (saws) explained in it (the hadeeth) what Allaah has prepared for His servants from the ways towards gaining forgiveness and His contentment - and they are many. So whoever has forgiveness escape him during the month of Ramadaan, then he has been deprived with the utmost deprivation.

From the great favors and bounties that Allaah has bestowed upon His servants is that He has prepared for them meritous occasions so that they may be of profit to those who obey Him and a race for those who rush to compete (for good deeds). These meritous occasions are times for fulfilling hopes by exerting in obedience and uplifting flaws and deficiencies through self-rectification and repentance. There is not a single occasion from these virtuous times, except that Allaah has assigned in it works of obedience, by which one may draw close to Him. And Allaah possesses the most beautiful things as gifts, which He bestows upon whomsoever He wills by His Grace and Mercy.

So the one who achieves true happiness is he who takes advantage of these virtuous months, days and hours and draws closer to His Guardian in them, by doing what is prescribed in them from acts of worship.
Thus perhaps he will be showered with one of the many blessings of those occasions and be helped by it, with an assistance that is enough to save him from the Fire and what it contains, such as its blazing heat. [2]

Being able to reach Ramadaan is itself a magnificent bounty that is bestowed on the one who reaches it and rises to its occasion, by standing in prayer during its night and fasting during its day. In it, he returns to his Protector -- from disobeying Him to obeying Him, from neglecting Him to remembering Him, from remaining distant from Him to turning towards Him in submissive repentance.

A Muslim must be conscious of this bounty and acknowledge its magnitude. For indeed, many people are prevented from fasting, either because they die before they reach it, or because they are not capable of observing it or because they oppose and turn away from it. Thus, the one who fasts must give praise to his Lord for this bounty and should welcome this month with joy and delight that a magnificent time of the year out of all the occasions for performing obedience is welcomed. He should exert himself deeply in doing good deeds. And he should invoke Allaah to grant him the ability to fast and stand in night prayer, and that He provide him with seriousness, enthusiasm, strength, and energy in that month. And that He awaken him from heedless oversleeping so that he may take advantage of these virtuous times of good.

It is unfortunate to find that many people do not know the value of this virtuous occasion, nor do they consider it to be sacred. So the month of Ramadaan no longer becomes a significant time for obedience, worship, reciting the Qur'aan, giving in charity and making remembrance of Allaah. Rather, to some people, it becomes a signifcant time to diversify their foods and drinks and to prepare different types of meals before the month begins. Some other people do not know Ramadaan except as a month of sleeplessness and constant recurring gatherings, while sleeping by day. This is to the point that some among them sleep past the time of the obligatory prayers, thus not praying them in congregation or in their proper times. Other people do not know Ramadaan except as a signifcant time for conducting worldly affairs, not as a significant time for conducting affairs for the Hereafter. Thus, they work busily in it, buying and selling, and they stay in the market areas, consequently abandoning the masaajid. And when they do pray with the people, they do so in such a hurried manner. This is because they find their pleasure in the market places. This is the extent that the notions and views (of Ramadaan) have been changed.

Some of the Salaf used to say: "Indeed Allaah, the Most High, has made the month of Ramadaan as a competition for His creatures, in which they may race with one another to His pleasure, by obeying Him. Thus, one group comes first and so they prosper and another group comes last and so they fail." [3]

Also, the individual does not know if this is perhaps the last Ramadaan he will ever see in his life, if he completes it. How many men, women and children have fasted with us the past year, and yet now they lie buried in the depths of the earth, relying on their good deeds. And they expected to fast many more Ramadaans. Likewise, we too shall all follow their path. Therefore, it is upon the Muslim to rejoice at this magnificent occasion for worship. And he should not renounce it, but instead busy himself with what will benefit him and what will cause its effect to remain. For what else is it, except numbered days, which are fasted in succession and which finish rapidly.

May Allaah make us, as well as you, from among those who are foremost in attaining good deeds.



Footnotes:

1. This hadeeth is reported by Ahmad and An-Nasaa'ee. See Ahmad Shaakir's checking of the Musnad (no. 7148) and Saheeh at-Targheeb wat-Tarheeb of al-Albaanee (1490) as well as Tamaam-ul-Mannah (395)
2. These are the words of Ibn Rajab in Lataa'if-ul-Ma'aarif: pg. 8
3. Lataa'if-ul-Ma'aarif of Ibn Rajab: page 246

[شمله ور خراساني]

Ramadaan - As Observed By The Prophet (Peace be upon him) - By: Shaikh Saleem al-Hilaalee & Shaikh ‘Alee Hasan al-Halabee [PDF]

[Mujib]

Hanafi Fiqh of Fasting FAQ

Obligatory Fasting (Ramadan)

The Fiqh of Fasting
An Excellent Article on Ramadan
Chapter on Fasting from the Book of Assistance
Fasting in Ramadan - A Muslim Pharmacist's Perspective
A Healthy Guide to Fasting

Suhur & Iftar Timings

Suhur Time?
Fasting - Why Stop Eating 10 Minutes Before?
Hanafi Fiqh - Imsak and Fasting
Du'a after Iftar
Iftar Practice

Intention

Fasting Questions - Intention & Accidents
Fasting - I didn't know I had to intend. Now what?

Actions that do/do not invalidate fasting

Blood Tests Do Not Invalidate One's Fast
Medications While Fasting and Injections
Do creams and powders applied on the body and face break one's fast?'
Brushing in Ramadan
Using Tooth Paste
Using Toothpaste in Ramadan
Listerine
How does one distinguish between mere taste and actual trace of the food?
Swallowing Food Lodged in Teeth
Swallowing the taste of food
Vomiting During the Fast
Validity of Fast While Kissing...
Fasting: Affectionate Kissing & Touching That Led To Emission�
Fasting: Emission without...
Fasting: What physical contact is permitted?
Fasting: Waking Up Needing Ghusl
Washing up after using bathroom
RE: Washing up after using the bathroom

Recommended Acts

Inner Dimensions of Fasting
Common errors made during Ramadan

Tarawih

Following the Televised Meccan Tarawih
The Status of Tarawih Prayers
Did Abu Hanifa Say Only 8 Rakats for Tarawih?
Praying Tarawih as 36 Rakats?
Taraawih
Tarawih & Makeup Prayers
Tarawih: I don't have the drive to pray 20 rakats, can I just pray 8?
Tarawih: What if I can't pray 20? Is 8 or 12 enough?
Salaatul Taraweeh�
Tarawih at Home?
Tarawih: Cycles of Two or Four?
Tarawih: Is it a confirmed sunna to complete the Qur'an in tarawih prayers?
Recitation of Quran in Salah. Sequence Issue
Is Tarawih Prayer 20 raka'at?

Night of Power (Laylat al-Qadr)

When is Laylat al-Qadr?
Group Prayer

Spiritual Retreat (I�tikaf)

I'tikaf: Spiritual Retreat for Women at Home?
RE: I'tikaf: Spiritual Retreat for Women at Home?

Makeup & Expiation

Breaking a Makeup Fast is Unlawful
I didn't make up my missed fasts and now its Ramadan...
Fasting Ramadan - Making up fasts and corrupting fasts
Broke Fast Because of Mini-Court: Makeup & Expiation
Fasting: Makeup's and Expiation
Can I Expiate for a Corrupted Fast by Feeding?
Explanation of Expiation
Is One Expiation Enough?
It is Eid: What about the expiatory (kaffara) fasts I am in the middle of? An example of the importance of acting on sound knowledge
The Expiatory Payment: How to pay to make up for missed prayers and fasts and why?

Women Issues

Menstruation questions
Do I have to complete my fast after my menses have started?
Three fasts for every fast missed?
Ramadhan & Pregnancy
Pregnant: Tarawih Sitting
Masa'il concerning fasting for a pregnant woman
RE: Masa'il concerning fasting for a pregnant woman
Not Fasting After Childbirth

[شمله ور خراساني]

Some Oft-Quoted Weak Ahaadeeth

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

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



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



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



So acting upon his (sallalalhu alaihi wa-sallam) saying: “Convey from me even if it is only a single Aayah...”’ [Reported by al-Bukhaaree (6/361)]
And his (sallalalhu alaihi wa-sallam) saying: “The Deen is sincerity and sincere advising.” [Reported by Muslim (no. 55)]



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



From the weak ahaadeeth which people commonly quote concerning Ramadaan are:
1. “If the servants knew how great Ramadaan was, then they would wish that Ramadaan lasted all year. Indeed, Paradise is decorated for Ramadaan from the start of the year till the next year...” and it is a long hadeeth.

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



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



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



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

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



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



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

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



Its isnaad is weak. Aboo Bakr al-Athrum said: “I heard Ahmad say - and he mentioned the narration of the people of Shaam from Zuhair ibn Muhammad, he said: ‘They report ahaadeeth from him which are munkar’”
Aboo Haatim said: “There is some weakness in his memory, his ahaadeeth narrated in Iraaq are better than his hadeeth narrated in Shaam due to his weak memory.” Al-Alee said: “These ahaadeeth which the people of Shaam narrate from him do not please me,” as occurs in Tahdheebul-Kamaal (9/417).



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



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

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



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



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



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

[شمله ور خراساني]

Ramadan - A Reminder of Unity

By Imam Muhammad Naasir-ud-Deen Al-Albaanee
Source: Silsilatul-Ahaadeeth As-Saheehah (1/442-445)
Translated by Al-Istiqaamah Newsletter [1]

http://www.al-manhaj.com/

Abu Hurayrah (raa) related that the Prophet sallallahu alaihi wa sallam said:
"Fast when they fast, end the fast when they end theirs, and sacrifice the day that they sacrifice." [2]


Al-Bayhaqee relates by way of Abu Haneefah, who said: 'Alee ibn al-Aqmar related to me, from Masrooq, who said: I entered upon 'Aaishah on the day of 'Arafah, so she said: "Serve Masrooq with some gruel, and make it more sweet." Masrooq said: Nothing prevented me from fasting this day except that I feared that it may be the day of Sacrifice. So 'Aa'ishah said to me: "The day of Sacrifice is when the people sacrifice, and the day of ending the fast is when the people end their fast." This chain of narration is jayyid (good) due to what has preceded.


Understanding This Hadeeth:
Imaam at-Tirmidhee says after quoting the hadeeth: "One of the people of knowledge has explained this hadeeth by saying: Its meaning is to fast and end the fast along with the Jamaa'ah and the majority of people."


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


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


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


And this is the meaning which is evident from the hadeeth, and which is emphasized by the fact that 'Aa'ishah (raa) used it with Masrooq when he prevented himself from fasting on the day of 'Arafah, fearing that it could be the day of Sacrifice. So she explained to him that there is no weight given to his individual opinion in this, and that he should follow the Jamaa'ah. So she said to him: "The day of Sacrifice is when the people sacrifice, and the day of ending the fast is when the people end their fast."


Unity is One of the Goals of the Sharee'ah
And this is what is befitting for the easy-natured and tolerant Sharee'ah (Prescribed Islaamic Law), one of the goals of which is uniting the people together, unifying their ranks and keeping away from them all that would split their comprehensive unity - from the individual opinions. So the Sharee'ah does not give any weight to the individual opinion in matters concerning 'ibaadah jamaa'iyyah (collective acts of worship), such as Fasting, 'Eed and Prayer in congregation - even if the opinion is correct, from one angle. Do you not see that the Sahaabah (the Companions) - radiallaahu 'anhum - used to pray behind each other. So from them were those who held the view that touching a woman, or the flowing of blood from the body invalidates the wudhoo' (ablution), along with those who did not hold this view. From them were those who would complete the Prayer whilst traveling, whilst others shortened. Yet these, and other such differences, did not prevent them from collectively praying behind a single Imaam and deeming it to be acceptable. And this is because they knew that tafarruq (splitting-up) in the Religion is more evil than having ikhtilaaf (differences) in some opinions. Indeed, the matter with one of them reached the extent that he would not even deem acceptable any opinion which differed with the great Imaam in the major gatherings; such as the gathering at Minaa (during Hajj), to the extent that he would totally abandon acting upon his opinion in that gathering - fleeing from that which could result from this evil, because of acting according to his own opinion.


Thus, Abu Daawood relates (1/307) that 'Uthmaan (raa) prayed four rak'ahs at Minaa, so 'Abdullaah ibn Mas'ood criticized him saying: "I prayed two rak'ahs with the Prophet (saws) and two rak'ahs with Abu Bakr, and two rak'ahs with 'Umar, and two rak'ahs with 'Uthmaan in the beginning of his rule, then he completed it (i.e. by praying four rak'ahs). After that the ways became divided with you all. So I hope from these four rak'ahs, that two of them would be accepted." Then Ibn Mas'ood prayed four rak'ahs. So it was said to him: You criticized 'Uthmaan, yet you prayed four? So he said: "Differing is evil."
Its chain of narration is Saheeh (authentic), and something similar to this is related in the Musnad (5/155) of Imaam Ahmad, from Abu Dharr (raa).


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


Footnotes:
[1] Silsilatul-Ahaadeethus-Saheehah (1/442-445), the hadeeth authentications have been abridged and edited.
[2] Saheeh: Related by at-Tirmidhee (2/37). Shaykh al-Albaanee authenticated it in As-Saheehah (no.224)
al-manhaj.com - al manhaj Resources and Information.

[Mujib]

The Fiqh of Fasting

[Mujib]

Fiqh of Fasting

Book of Fasting (Kitab al-Sawm) from the Hanafi text Nur al-Idah, taught by Mufti Abdurrahman ibn Yusuf.

[شمله ور خراساني]

Sunnahs Neglected in Ramadaan

Author:Imaam Muhammad Naasir-ud-Deen Al-Albaanee
Source:The Tape Set Silsilah al-Hudaa wan-Noor, Tape No. 590
Translator:SalafiPublications.Com

Question: "Could the Shaikh give us some words of benefit for the blessed month of Ramadaan, on this fine occasion"

Shaikh al-Albaanee, may Allaah have mercy upon him said, "Allaah, the Exalted and Most High, says in the Noble Quraan:
'O you who believe! Fasting is prescribed for you as it was prescribed for those before you, so that you may become people having Taqwaa.' [Soorah al-Baqarah (2): 183]


So in this aayah, as will not be hidden to all those who are present, Allaah, the Mighty and Majestic, informs the Ummah of Muhammad (saws), through this aayah, that He has made Fasting obligatory upon them just as He had made its like obligatory upon the nations before us. This is a matter that is well-known to all of the Muslims who read this aayah, and clearly understand its meaning. But what I wish to speak about is something else, a matter which very few of the general people notice - and this is the saying of Allaah, the Exalted and Most High, at the end of this aayah:
'...So that you may become people having Taqwaa.'

So Allaah, the Mighty and Majestic, when He commands His believing servants, or obligates them with some Legislation, (then He) usually just mentions the command, without explaining the wisdom behind it. This is because the general wisdom behind Allaah, the Mighty and Majestic¹s, placing duties upon His servants is that He should test them by it, so that it should become apparent (as to) those who will obey Him and those who will disobey Him, the Exalted and Most High.


However in this aayah, He mentioned something that is not found frequently in the Noble Quraan, which is that He mentioned the reason for the order to Fast, by His Saying:
'...So that you may become people having Taqwaa.'

So the wisdom behind the Believers' fasting is not just that they should prevent themselves from enjoyable and permissible good things, even though this is an obligation upon the fasting person - but this is not the only thing that is required and intended by this Fasting. Allaah, the Mighty and Majestic, concluded His command to fast by saying:
'...So that you may become people having Taqwaa.'

Meaning: that the wisdom behind the prescription of Fasting is that the Muslim should increase in obedience to Allaah, the Exalted and Most High, in the month of Fasting, and become more obedient than he was before it.

Also the Prophet (saws) clearly stated and completely clarified this point of divine wisdom, by his (saws) saying, as is reported in the Saheeh of al-Bukhaaree (no. 1903), that he (saws) said, "Whoever does not abandon falsehood in speech and action, then Allaah has no need that he should leave his food and drink."
Meaning: that Allaah, the Mighty and Majestic, did not intend and desire, by the obligation of Fasting - which is to withhold for a stated time, well known to you all - that they should only withhold from eating and drinking. Rather they should also withhold from that which Allaah, the Mighty and Majestic, has forbidden with regard to sins and acts of disobedience to Him; and from that is falsehood in speech and action.
So the Messenger (saws) is emphasizing the aayah:
'...So that you may become people having Taqwaa.'

i.e. that you should, as an act of worship to draw you closer to Allaah, the Mighty and Majestic, in addition to withholding from food and drink, also withhold from forbidden actions such as backbiting, carrying tales to cause harm to people, false witness, lying and so on, with regard to those forbidden manners that we are all aware of.



Therefore it is obligatory that all the Muslims should be aware that actions, which disrupt the Fast, are not just the physical acts, which are generally known, which are eating, drinking and sexual intercourse. The Fast is not just that you withhold from this. Therefore some of the scholars differentiate, and divide those things which disrupt the Fast into two categories, and this is what I intend by this talk of mine at this time that is blessed, if Allaah wills.



This is especially important since those who deliver Khutbahs and admonish the people during Ramadaan, when they speak about those things which disrupt the Fast, then they only speak about the material things, those things that we have just mentioned - eating, drinking and sexual intercourse. But what they should do, as sincere advisers and people who give reminder to the Muslims in general, is to concentrate a great deal upon the second category of things which disrupt the Fast. This is because the people have become used to thinking that Fasting is just to refrain from the first category, to withhold from the material things. But there is another category of things, which disrupt the Fast, which we are able to call the non-material things that disrupt the Fast.



So you have just heard his (saws) saying, "Whoever does not abandon falsehood in speech and action, then Allaah has no need that he should leave his food and drink."


Therefore every fasting person should examine himself and see: is he just withholding from the material things, or is he also withholding from those non-material things? Meaning: has he made his manners and behavior good when the blessed month of Ramadaan comes? If that is the case, then he has fulfilled the Saying of Allaah, the Exalted and Most High, at the end of the aayah:
'...So that you may become people having Taqwaa.'

But as for the one who restricts himself in his fasting to just withholding from food and drink, but who continues and persists upon the evil manners which he was upon previously, before Ramadaan, then this is not the Fasting that is desired and required from the wisdom behind the legislation of this noble month, which our Lord, the Mighty and Majestic indicates in His Saying:
'...So that you may become people having Taqwaa.'

So therefore we advise and remind our brother Muslims that they should remember this other category of things, those that are non-material, which disrupt the Fast, and it is something which the admonishers and those who seek to direct the people to the correct way rarely speak about, not to mention the general people, who are not aware of this category of things which disrupt the fast, i.e., the non-material things.
This is what I wanted to remind our brothers who are present in this fine gathering about, if Allaah wills, so that it may be a cause for their increasing in acts of worship, seeking to draw closer to Allaah, the Exalted and Most High, in this blessed month, the month of Fasting, which is such that we hope that Allaah, the Exalted and Most High, will guide and grant us all the success of fulfilling the due right of this blessed month, which is that we withhold from both the material and the non-material things that disrupt the Fast.



Furthermore in addition to this, I hope that you will pay attention to some affairs, which have been neglected by a majority of the general Muslims, not to mention those having knowledge.



There is a hadeeth that is very often neglected due to another hadeeth, because the majority of people are unable to reconcile in practice and application between them. This hadeeth is his (saws) saying, "My Ummah will continue to be upon good for as long as they hasten to break the fast and delay the pre-dawn meal."

So here two matters were mentioned, and they are neglected by most of the people, and they are: hastening to break the fast, and delaying the pre-dawn meal (Suhoor).

As for neglect of the first matter, which is hastening to break the Fast, then in the view of some people it contradicts another hadeeth, which is his (saws) saying, "My Ummah will continue to be upon good for as long as they hasten to pray the Maghrib Prayer."

So here we have two commands, to hasten with two matters. So it appears to some people that we cannot hasten to perform both of them together.
But reconciling between the command to hasten with breaking the Fast and the command to hasten to pray the Maghrib Prayer is a very easy matter. So it is something that our Prophet (saws) made clear to us by his action and practice. He (saws) used to break the Fast with three dates. He would eat three dates. Then he would pray the Maghrib Prayer, then he would eat again if he found that he needed to eat the evening meal.



But today we fall into two offences:
(i) Firstly we delay the Adhaan from its legislated time. Then after this delay comes another delay, which is that we sit down for a meal - except for a few people who are eager and pray the Maghrib Prayer in the mosque. But the majority of the people wait until they hear the Adhaan, and then they sit down to eat as if they are having a dinner, or their evening meal, and not just breaking their fast.



So the Adhaan these days - in most of the lands of Islaam, is, unfortunately, I have to say, and not just in Jordan, and I have known this from investigation, in most of the lands of Islaam - the Adhaan for Maghrib is given after the time it becomes due. And the reason for this is that we have abandoned adhering to and applying the Islamic rulings, and instead we have come to depend upon astronomical calculations. We depend upon the timetable.



But these time-tables are based upon astronomical calculations which count the land as being a single flat plane. So they give a time for this flat plane, whereas the reality is that the land, particularly in this land of ours varies, varying between the depression of valleys and the elevation of mountains. So it is not correct that a single time be given which covers the shore, the planes and the mountains. No, each part of the land has its own time. So therefore whoever is able in his place of residence, in his city or his village, to see the sun set with his own eye, then whatever time it sets at, that is the hastening that we have been commanded with in his (saws) saying, which we just mentioned: 'My Ummah will continue to be upon good as long as they hasten to break the fast.' So the Prophet (saws) was careful to implement this Sunnah by teaching it, and by putting it into practice.



As for his teaching, then he (saws) said, in the hadeeth reported by al-Bukharee in his Saheeh (no. 1954), "If the night appears from this side," and he pointed towards the east, "and the day has departed from here," and he pointed towards the west, "and the sun has set, then the fasting person's fast is broken"

What does 'the fasting person's fast is broken' mean? It means he has entered under the ruling that he should break his fast. So then comes the previous ruling where the Messenger (saws) encouraged hastening to break the Fast, and the Messenger (saws) used to implement this, even when he was riding on a journey.
So it is reported in the Saheeh of al-Bukharee (no.1955) that the Prophet (saws) ordered one of his Companions to prepare the Iftaar for him. So he replied, 'O Messenger of Allaah it is still daytime before us.' Meaning: the light of the sun, so even though it had set, yet its light was still clear in the west. So the Messenger (saws) did not respond to what he had said, rather he re-emphasized the command to him to prepare the Iftaar. So the narrator of the hadeeth who said, We could see daylight in front of us,¹ meaning: the light of day, the light of the sun, When we broke our fast,¹ said, "If one of us had climbed onto his camel he would have seen the sun." The sun had set from here, and the Messenger (saws) ordered one of the Companions to prepare the Iftaar - Why? To hasten upon good "My Ummah will continue upon good for as long as they hasten to break the Fast."

So what is important is that we notice that the Iftaar, which is legislated to be hastened must be done with a few dates. Then we must hasten to perform the Prayer. Then after this the people can sit and eat as they need.

This is the first matter, which I wanted to remind you of, and it is how to reconcile the two things that the Prophet (saws) commanded we should hasten to perform. The first being the command to hasten the breaking of the Fast, and the second being the command to hasten the Maghrib Prayer. So the Iftaar should be done with some dates, as occurs in the Sunnah, and if dates are not available, then with some gulps of water. Then the Prayer should be prayed in congregation in the mosque.



The other matter which I want to remind you of is what occurs in the previous hadeeth, "And they delay the pre-dawn meal" meaning: what is required here is the opposite to the case of the Iftaar. So he (saws) commanded us to hasten to perform the Iftaar. But as for the Suhoor, then it should be delayed. But what happens today is totally contrary to this, since many people eat their Suhoor before the appearance of Fajr by perhaps an hour. This is not befitting. This is contrary to the Sunnah shown by the saying of the Prophet (saws) and by his practice. So the Companions of the Prophet (saws) used to leave the Suhoor so late, that one of them would almost hear the Adhaan and he would still be eating because he had delayed the Suhoor.



Indeed there is an authentic hadeeth reported from the Prophet (saws) which shows the ease afforded by Islaam, to be counted as one of the principles of Islaam, which the Muslims are proud of, especially with regard to the matter of Fasting, since Allaah, the Mighty and Majestic, concluded the aayahs concerning Fasting with His Saying:
'Allaah desires ease for you, and He does not desire to make things difficult for you.

So from this ease is his (saws) saying, "If one of you hears the call to Prayer and the vessel is in the hand of one of you, then let him not put it down until he fulfils his need from it."

" If one of you hears the call to Prayer and the vessel" the vessel containing food, whether it be milk, some drink, water, anything which a person may take as Suhoor, and he hears the Adhaan, then he should not say, Now the food is forbidden due to the Adhaan being heard. The person who has had enough, it is not allowed for him to then have any more, whether it be a drink, or some fruit, when he has had his fill of whatever he was eating.



But as for the one who hears the Adhaan and he has not yet taken what he needs from the food and the drink, then the Messenger (saws) made that lawful for him. So he clearly said, in the clear and eloquent Arabic language, "If one of you hears the call to Prayer, and the vessel is in his hand, then let him not put it down until he fulfils his need from it."

And what is meant here by the call is the second call, the second Adhaan. It is not the first Adhaan, which they wrongly call the Adhaan of Imsaak (i.e. withholding). We must know that there is no basis for calling the first Adhaan the Adhaan for withholding (imsaak).



The second Adhaan is when we are to withhold, and this is clearly stated in the Quraan, since Allaah, the Mighty and Majestic, says:

'And eat and drink until the white thread of dawn becomes clear to you from the black thread of the night.'

So eating becomes forbidden at the start of the time of the Fajr Prayer. There is no separation between these two things. There is no withholding from food and drink for a quarter of an hour, or less than that, or more than that, before the start of the time for the Fajr Prayer. Not at all.



Because the Prayer becomes due when the true dawn appears, and food becomes forbidden for the fasting person when the true dawn appears. So there is no separation between these two matters at all.


So therefore there occurs in the hadeeth agreed upon by al-Bukharee and Muslim, from the hadeeth of ¹Abdullaah Ibn ¹Umar Ibn al-Khattaab (raa), that the Prophet (saws) said, "Let not the Adhaan of Bilaal deceive you..." meaning, the first Adhaan, "...because he gives the Adhaan in order to awaken the person who is sleeping, and so that the person who wishes to eat the pre-dawn meal can do so. So eat and drink until Ibn Umm Maktoon gives the Adhaan."


Ibn Umm Maktoon, whose name was 'Amr, was a blind man, and he was the one about whom the Saying of Allaah, the Exalted and Most High, came down:
'He frowned and turned away, that a blind man had come to him' to the end of the Ayaat.



So he used to give the second Adhaan, the Adhaan which means that eating becomes prohibited and that it is now time for the Fajr Prayer.

How did he used to give the Adhaan when he was blind? This is a question, which naturally occurs to some people. 'Amr Ibn Umm Maktoom used to climb on the roof of the mosque, but he could not see the dawn, so he would wait until someone passing by saw the dawn. So when someone saw that the dawn had appeared and spread across the horizon, they would say to him, It is morning. It is morning. Then he would give the Adhaan.



So you will notice here that the Adhaan of 'Amr ibn Umm Maktoom was after the Fajr had appeared, and had been seen by the people whilst they were walking in the streets. So when it was said to him, "It is morning. It is morning," he would give the Adhaan.

So therefore there is latitude in the affair, since the muadhdhin would be delayed in giving the Adhaan until he heard the people telling him, "It is morning, it is morning." And then Allaah¹s Messenger (saws) said: "If one of you hears the call to Prayer and the vessel is in his hand, then let him not put it down until he has fulfilled his need from it."

So Allaah, the Mighty and Majestic, spoke truly when He said at the end of those Aayahs related to Fasting:

'Allaah desires to make things easy for you, and He does not desire to make things difficult for you.'

and '...that you should complete the number of days, and that you should glorify Allaah by mentioning takbeer for His having guided you, and that you should be thankful. '

So therefore from the Fiqh that is to be criticized, and which runs contrary to this Sunnah, is that a person says, "If someone hears the Adhaan and has some food in his mouth, then he must spit it out." So this is over strictness, and (ghuluww) exceeding the limits in the Religion, and the Lord of all of the creation admonished us, and reminded us, in His Book and in the Sunnah of His Prophet (saws) that we should not exceed the due limits in our Religion. So He said, in the Noble Quraan:
'O People of the Book! Do not exceed the limits in your religion, and do not say anything about Allaah except the truth.'

And our Messenger (saws) said to us, or he (saws) said, "Beware of (ghuluww) exceeding the limits in the Religion. Because those who came before you were destroyed by their exceeding the limits in their Religion."

So Allaah¹s Messenger (saws) has made it clear to us that there is latitude and a margin of ease in the matter of a person's taking suhoor, to the extent that he said: "If one of you hears the call to Prayer whilst the vessel is in his hand, then let him not put it down until he has completed his need from it."

So it is opposition to Allaah and to the Messenger that a person
says that one who hears the Adhaan whilst he has food in his mouth must spit it out onto the ground. This is not from the Sunnah. Rather this is contrary to the Sunnah, and is contrary to the clear command of the Messenger (saws).


And I have been asked many times, so I will not leave open the need for such a question, but rather I will precede you in (answering) it, by stating that this hadeeth is to be found in some of the most famous books of the Sunnah. From them being the Sunan of Aboo Daawood, and it is the third book from the well-known six books. The first of which is Saheehul-Bukhaaree, the second being Saheeh Muslim, and the third being the Sunan of Aboo Daawood.



This hadeeth is to be found in it, and it is likewise reported by Aboo 'Abdillaah al-Haakim in his Mustadrak, and it is likewise reported by the Imaam of the Sunnah, Imaam Ahmad Ibn Hanbal, rahimahullaah, in his tremendous book known as the Musnad of Imaam Ahmad.



So the hadeth is not a strange hadeeth, rather it is a well-known hadeeth, and was reported by the Imaams of the Sunnah in the early times, and with an authentic chain of narration.



So here I say, to conclude this talk, since perhaps some of you have questions, which we will answer if Allaah wills, so I will conclude it with his (saws) saying "Allaah loves that His allowances be acted upon just as He loves that His prescribed duties be carried out," and in one narration, "Just as He hates that disobedience to Him be committed."

So there are two narrations, "Allaah loves that His allowances be acted upon just as He loves that His prescribed duties be carried out", and the second narration is, " as He hates that disobedience to Him be committed."
So therefore the Muslim should not practice false piety, and (as a result) refrain from obeying the Prophet (saws) in that which he encouraged us upon and clarified to us.
And what has been said is sufficient, and all praise is for Allaah, the Lord of all of the creation."