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The Islamic date (Hijri date) starts after Maghrib – Permanent Committee

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Date = day + night

In Islam, the night precedes the day.

The new hijri date begins with the setting of sun. Hence for e.g. once the sun sets after the 11th day in Ramadhaan, the 12th has already begun.

So, if today is Thursday 3:15 pm then Maghrib begins at 5:00 pm then know from the moment Maghrib time begins on that day, Friday begins.

The Islamic cycle of a day begins with the setting, not the rising of the sun. In countries such as Saudi Arabia, where the Islamic calendar alone is norm, when someone is speaking about going out on Friday night, he means the night that comes before the “day” of Friday.

And since the day starts at maghrib, then its the first of Ramadan. On the last day, we dont pray Taraweeh, and that’s because the day (new day) has started at maghrib, so Ramadan is over and Eid has begun. That is also why we start to say the Takbir for Eid after Maghrib of the last day of Ramadan. This is all because the Islamic month is lunar, so the moon we see after Ramadan is that of Eid, so we celebrate Eid, and Ramadan is then officially over.

This information is really crucial to find out the odd nights in the last 10 days of ramadhan for seeking layla-tul-qadr for e.g the night preceding the 27th day is actually the 27th night

The following fatwa is about the day of the islamic date, hope you don’t confuse.

Q 1: When does the day start according to Islamic calculations? Does it start from the break of the dawn, or after midnight as astronomers count? Please, provide evidence from the Qur’an or the Sunnah.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family and Companions!A: In Islam, the day starts at the break of the second true dawn. Allah (may He be Exalted) states,Surah Al-Baqarah, 2: 187 It is made lawful for you to have sexual relations with your wives on the night of As-Saum (the fast). until it reads:Surah Al-Baqarah, 2: 187 So now have sexual relations with them and seek that which Allah has ordained for you (offspring), and eat and drink until the white thread (light) of dawn appears to you distinct from the black thread (darkness of night), then complete your Saum (fast) till the nightfall. The Prophet (peace be upon him) stated, Bilal pronounces the Adhan at night, so eat and drink (Suhur) until Ibn Umm Maktum pronounces the (second) Adhan.

Permanent Committee for Scholarly Research and Ifta’

Member Member Member Member The Chairman
Bakr Abu Zayd `Abdul-`Aziz Al Shaykh Salih Al-Fawzan `Abdullah ibn Ghudayyan `Abdul-`Aziz ibn `Abdullah ibn Baz

Eating Suhr after Fajr / Breaking fast before Maghrib – Shaykh Uthaymeen

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Shaykh Muhammad ibn Saaleh Al Uthaymeen may Allah have mercy upon him was asked:

“what is the ruling on the one who eats while in doubt if the sun has risen for fajr or not then after that it becomes clear to him that the sun did actually rise, and and also the one who eats thinking the sun has set then after that it becomes clear to him that the sun did not actually set?”

The noble Shaykh replied by saying:

“if one is in doubt and thinks – has the sun risen or not – then he eats and then after that it becomes clear to him that the sun already rose then it is not upon him to make up his fast; even if he is completly unsure whether it has risen or not. This is because Allah the most high says “ and eat and drink until the white thread (light) of dawn appears to you distinct from the black thread (darkness of the night)”…………

And eating in this time is permitted and there is not no sin on the one who eats in this time nor does he have to make up his fast.As for if one eats thinking the sun has set and then it becomes clear to him after that the the sun did not actually set then it is not upon him to make up his fast upon the most correct opinion, because of the hadeeth of Asmaa bint abu Bakr: the companions opened their fast in the time of the prophet on a cloudy day and they were not orderd to make up their fast.

As for the one who eats in doubt whether the sun has set and then after that it becomes clear to him that the sun did not set then it is obligatory that he makes up his fast, beause he eate in this state, meaning in a state of doubt and it is haraam for one to eat whilst being in this state of doubt. Rather it is not permissable for him to open his fast except if he is certain that the sun has set or at least he is leaning more towards that. In this particular state, meaning if he opens his fast and he is in doubt then it becomes clear to him that the sun did not set it is waajib for him to repeat his fast because his was not permitted to open his fast in that state.

taken from the majoo alfatawa wa rasaa’il: fatwa number 263

As recieved from west_london_dawah  yahoo groups

Supplication of the Fasting Person – Shaykh Muqbil / Dawud Burbank

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Shaikh Muqbil ibn Haadee al-Waadi’ee –rahimahullaah– said in ‘al-Jaami ‘us-Saheeh mimmaa laisa fis-Saheehayn’ (2/505-506): “Three Whose Supplications Are Not Rejected“:

Ibn Maajah–rahimahullaah– said (vol. 1, p. 557): `Alee ibn Muhammad narrated to us: Wakee` narrated to us from Sa`daan al-Juhanee: from Sa`d, Aboo Mujaahid at-Taa·ee – and he was reliable: from Aboo Mudillah – and he was reliable: from Aboo Hurairah, who said:

Allaah’s Messenger (Sallalaahu alaihi wa sallam) said: << There are three whose supplication is not rejected: the just ruler, the fasting person until he breaks his fast, and the supplication of the oppressed person: Allaah will raise it up under the clouds on the Day of Resurrection, and the gates of heaven will be opened for it, and He says: ‘By My Might, I shall certainly aid you, even if it be after a time.’>>

And Imaam Ahmad -rahimahullaah- reported (vol. 2. pp. 304-305): Aboo Kaamil and Abun-Nadr narrated to us, both saying: Zuhayr narrated to us: Sa`daan at-Taa·ee narrated to us. Abun- Nadr said: Sa`d, Aboo Mujaahid: Abul-Mudillah, the freed slave of the Mother of the Believers, narrated to us that he heard Aboo Hurairah say:

We said: ‘O Messenger of Allaah! When we see you our hearts become tender, and we are from the people of the Hereafter; but when we depart from you this world attracts us, and we smell the women and the children.’

He said: << If you were >>, or he said: << If you were to be , in every state, upon the condition which you are upon when you are with me then the Angels would shake hands with you, and they would visit you in your houses; and if you did not commit sins, then Allaah would bring a people who committed sins so that He could forgive them. >>

‘We said: O Messenger of Allaah! Tell us about Paradise: What is its structure?’

He said : << One brick of gold, and the next brick of silver, and its mortar is fragrant musk. Its pebbles are pearls and rubies. Its soil is saffron. Whoever enters it will enjoy bliss, and will never be unhappy. He will live forever, and he will not die. His clothes will not wear out, and his youth will not pass away. There are three whose supplication is not rejected: The just ruler, and the fasting person until he breaks his fast, and the supplication of the oppressed: it is carried upon the clouds, and the gates of heaven will be opened for it, and the Lord -the Mighty and Majestic- says: ‘By My Might! I shall certainly aid you, even if it be after a time.’>>

This is a Saheeh hadeeth.”

Shaikh al-Albaanee said in ‘as-Saheehah’ (2/657/no. 969):

“This is a weak chain of narration, on account of this Abul- Mudillah. adh-Dhahabee said: ‘He is hardly known. No one narrates from him besides Aboo Mujaahid’, and there occurs in ‘at-Taqreeb’: ‘Maqbool (Acceptable when supported)’, and the rest of the narrators of the chain of narration of the hadeeth are reliable, narrators of al-Bukhaaree. I say: However it is a ‘hasan’ or a ‘Saheeh’ hadeeth, on account of its previous witnesses and others…”

Translated by Aboo Talhah Dawud ibn Ronald Burbank.

Stop eating Suhoor (Al-Imsak) 10-15 minutes earlier than the time of Fajr ? – Shaykh ibn Uthaymeen

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Q. 429. We have seen in some calendars that during Ramadan there is a section called Al-Imsak. It is situated about ten minutes or a quarter of an hour before the Fajr prayer. Is there any basis for this in the Sunnah, or is it an innovation? Deliver a legal verdict for us and may you be rewarded.

A. This is a form of innovation, and there is no basis for it in the Sunnah. Indeed, the Sunnah contradicts it, because Allah says in His Mighty Book:

“. . .and eat and drink until the white thread (light) of dawn appears to you distinct from the black thread (darkness of night)” [1]

And the Prophet (صلى الله عليه وسلم) said;

“Bilal makes the Athan at night, so eat and drink until you hear the Athan of Ibn Umm Maktum, because he does not call the Athan until Fajr begins.” [2]

This Imssak (time to stop eating and drinking) which some people regulate is an addition to what Allah, the Almighty, the All-Powerful has enjoined, and so it is invalid and it is extreme, and the Prophet (صلى الله عليه وسلم) said:

“Ruined are those who indulge in extremism, ruined are those who indulge in extremism, ruined are those who indulge in extremism.” [3]

Footnotes:

[1] Al-Baqarah 2:187

[2] Reported by Al-Bukhari in the Book of Fasting, in the Chapter: The Statement of the Prophet (صلى الله عليه وسلم) “Do not Let the Athan of Bilal Prevent You” (1918); and by Muslim in the Book of Fasting, in the Chapter: Clarification That Fasting Starts With the Beginning of Fajr (1092).

[3] Reported by Muslim in the Book of Fasting, in the Chapter: Ruined are Those Who Indulge in Tanattu’ (2670).

From the Book “Fatawa Arkanul-Islam “
Islamic Verdicts on the Pillars of Islam (Volume Two)
By the Honorable Shaikh Muhammad bin Salih Al- ‘Uthaimeen

Ramdhan & Fasting Index Page – https://abdurrahman.org/ramadhan/

Walk to Jumu’ah, fulfill these conditions for Hefty Reward – Hadith

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Aboo Dawood reported (no. 345) from Aws ibn Aws ath-Thaqafee (radiallaahu ‘anhu):

I heard Allaah’s Messenger (salallaahu ‘alaihi wa sallam) say:

“Whoever washes his head on the day of Jumu’ah, and takes a bath and arrives in time, and he walks and he does not ride, and he draws close to the imaam, and he listens and he does not speak. Then for every step which he takes, there will be for him the reward of a year: the reward of fasting it and standing in Prayer.”

Shaikh al-Albaanee said this hadeeth is (saheeh) authentic.

This is one of many, many proofs of Allaah’s generosity. Indeed, Allaah is The Most Generous.

Is paying Zakaah better in Ramadhan ? – Shaykh Ibn ‘Uthaymeen

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Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked:

Is zakaah better in Ramadaan, even though it is one of the pillars of Islam?

He replied:

Zakaah, like other good deeds, is better when done at a time of virtue, but when zakaah becomes obligatory and the year has passed, it becomes obligatory for a person to pay it, and he should not delay it until Ramadaan. If the year is completed in Rajab, then he should not delay it until Ramadaan, rather he should pay it in Rajab. If the year is completed in Muharram then he should pay it in Muharram, and not delay it until Ramadaan. But if the year is completed in Ramadaan, then he should pay it in Ramadaan. End quote.

Fataawa Islamiyyah, 2/164

Saying Ameen in the Qunoot

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Compiled & translated By Abbas Abu Yahya

In the Hadeeth from Ibn Abbas –RadhiAllaahu anhu- who said that the Messenger of Allaah -sallAllaahu alayhi wa sallam- made Qunoot for a month continuously in the Dhuhr, Asr, Maghrib, Isha and morning prayer and at the end of every prayer after he said ‘Sami Allaahu liman hamida’ in the last Rakat of that prayer, he would make Dua’ against the tribes of Bani Sulaym and those tribes of Dhakwaan and Usayatah who lived with Bani Sulaym, and those behind the Messenger would say Ameen.’

[Collected by Abu Daawood in his ‘Sunnan’ no. 1443 in ‘the chapter of al-Qunoot in the Prayer’ and Shaykh Albani declared the hadeeth to be Hasan and he brings a research for the hadeeth in ‘Irwaa al-Ghaleel’ (2/163)]

Ibn al-Mundhir said in ‘al-Awsat’ (5/216) that Imam Malik used to say:

The Imam should make Qunoot from the middle of Ramadan and curse the Kuffar and those behind him should say Ameen.’

[‘al-Mudouwanah’ (1/103]

Imam Ahmad said:

‘The Imam makes Dua’ and those behind him say Ameen’

[‘Mas’ail Ahmad li Abee Daawood p.67, Ishaaq also said this, as was mentioned by al-Marwaazi in ‘Qayam al-Layl’ 303]

Shaykh Uthaymeen said:

‘If we say that there is a Qunoot in the five daily prayers, then if the Qunoot is in a prayer that is read aloud, in this case it is known that the Qunoot is read out aloud, and if it is in a silent prayer then it is still read out aloud, as is established in the Sunnah: namely that the Messenger -sallAllaahu alayhi wa sallam- used to read the Qunoot and the people used to say Ameen behind him, and it would not have been possible to say Ameen except if he was reading it out aloud.

This establishes the fact that the Sunnah is to read the Qunoot aloud even if it is in the silent prayers.’

[‘Sharh al-Mumtaa’ (4/47)]

Women Going to Masjid for Laylatul-Qadar – Shaykh al Albaani

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Source: The Night Prayer in Ramadhan – by Shaik Nasiruddin Albanee [PDF]

On Page 16 & 17

On the third night (i.e. the 27 night), [17]he (sallAllaahu ‘alayhi wa sallam) gathered his family,his wives and the people and lead us in the night prayer until we feared that we would miss the falaah (success).” I said: “What is the falaah?” He (Abu Dharr) said: “The Suhoor (pre-dawn meal)”

Foot Notes:
[17]He means by this the 27 night of Ramadaan, which is the Night of Al-Qadar, according to the most correct view, as has been stated previously. This is why on this night the Prophet (sallAllaahu ‘alayhi wa sallam) gathered his family and wives. So there is proof in this that it is recommended for the women to attend the congregation on this night.

The Legality of Women performing the Night Prayer in Congregation:

6. It is legislated for women to attend the congregational Night Prayer, as has been mentioned in the previous hadeeth of Abu Dharr. In fact, it is permissible to place a specific Imaam for them to lead them in prayer apart from the Imaam who leads the men. This is since it is authentically reported that when `Umar (radyAllaahu `anhu) gathered the people for the Night Prayer, he placed `Ubay bin Ka’ab to lead the men and Sulaymaan bin Abee Hathma to lead the women.

`Arfajah ath-Thaqafee reported:

“‘Alee bin Abee Taalib (radyAllaahu `anhu) would order the people to establish the Night Prayer in the month of Ramadaan. And he would place an Imaam for the men and another Imaam for the women. I used to be the Imaam for the women.” [ 21]

In my opinion, this applies only if the masjid is wide and ample enough such that one group will not disturb the other.

Foot Notes:
[21] This hadeeth and the one before it have been reported by Al-Bayhaqee (2/494). The first one of the two was also reported by `Abdur-Razzaaq in Al-Musannaf (4/258/8722). Ibn Nasr also reported both hadeeths in Qiyaam Ramadaan (pg. 93) and then used them as evidence for what we stated (pg. 95)

What to say immediately following Witr prayer – Hadith

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Subhaanal-Malikil-Qudoosi [Recite three times in Arabic, and raise and extend the voice on the third time and say…]

Rabbil-malaa`ikati warroohi

Subhaanal-Malikil-Qudoosi means free from any imperfections is the King, the Holy.
Rabbil-malaa`ikati warroohi means Lord of the angels and the Spirit.

An-Nasaai 3/244, Ad-Daraqutni and others. The final addition is from Ad-Daraqutni’s version 2/31 and its chain of narration is authentic.

Source: Fortress of the Muslim, p. 109

The fasting Person swallowing Saliva – Shaykh Abdul-Azeez Bin Baz

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Question:

What is the ruling on the fasting person swallowing saliva?

Answer:

Saliva does not harm the fast because it is only spit. If the person swallows it, there is no harm in that and if he spits it out, there is no harm.

In reference to phlegm, which is that which comes up from the chest or the nose and it is also called mucus, and it is thick phlegm which the person sometimes gets from the chest and sometimes from the head, the man and woman must spit it out. It is obligatory to expel it and refrain from swallowing it (for the fasting person). Concerning normal saliva, which is spit there is no problem with it and it does not harm the fasting person, whether a man or a woman.

Shaykh `Abdul-`Azeez Bin Baz
Fatawa Islamiyah Page no.260 Vol: 2
Darussalam English publication

How to Pay Zakah on Ones’s Salary – Ibn Baz (rahimahullaah)

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Zakaah on an Employee’s Salary – Shaykh ‘Abd al-‘Azeez ibn Baaz

Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) was asked:

There is a man who depends on his monthly salary; he spends some and saves the rest. How should he pay zakaah on this money?

He replied:

He should write down what he saves of his salary, and pay zakaah on it when one year has passed. Zakaah should be paid on the savings of each month when one year has passed. If he pays zakaah on the total in the first month, there is nothing wrong with that and he will be rewarded for that, and it will be regarded as zakaah paid in advance for the savings for which one year has not yet passed. There is no reason why a person should not pay zakaah in advance if he sees some benefit in doing so. But delaying it after the year has passed is not permissible, unless there is a valid shar’i excuse, such as the wealth not being available or there being no poor people. End quote.

Tuhfat al-Ikhwaan bi Ajwabah Muhimmah tata’allaq bi Arkaan al-Islam (question no. 12)

Here is an Answer from Fataawa al-Lajnah al-Daa’imah :

If he insists on having all his rights and on not giving any charity to those who deserve it apart from what he is obliged to give, then he should make a schedule of his earnings and write down every amount and the date on which he took possession of it. Then he should pay zakaah for each amount separately when one year has passed from the date on which he took possession of it.

But if he wants an easier method, and wants to be more generous and give precedence to the poor and others who are entitled to zakaah over himself, then he can pay zakaah on all the money he possesses when one year has passed from the date when his wealth first reached the nisaab. This will bring a greater reward and raise him higher in status; it is easier for him and is more generous towards the poor and needy and others who are entitled to zakaah. Whatever extra amount he may pay will be regarded as a “down payment” on the zakaah for any wealth for which one year has not yet passed.

(From Fataawa al-Lajnah al-Daa’imah, 9/280)

Did he not reach Ramadan, fast and pray with such and such number of prostrations in the year?’

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Talha ibn ‘Ubaydallah (radhiallahu `anhu) reported that two men came to the Prophet (sallallahu `alayhi wa sallam) who had accepted Islam at the same time. One of them used to partake in Jihad more-so than the other, and so (one day) he fought in a battle and was martyred therein. The other remained behind him for another year, and then he passed away.

Talha said, ‘I saw in my dream that I was at the door of Paradise when behold, I was with both of them (the two men). Someone came out of Paradise and allowed the man who passed away later to enter first. Then he came out again and allowed the martyred one to enter. Then he returned and said to me, ‘Go back, for your time has not come yet.’

Talha woke up and began to inform others about this and they were all surprised. This reached the Messenger of Allah (sallallahu `alayhi wa sallam) and when they informed him of it, he said:

من أي ذلك تعجبون؟ قالوا: يا رسول اللهّ هذا كان أشد الرجلين اجتهاداً ثم استشهد ودخل هذا الآخر الجنة قبله فقال رسول الله (صلى الله عليه وسلم) : أليس قد مكث هذا بعده سنة؟ قالوا: بلى. قال: أدرك رمضان فصام وصلى كذا وكذا من سجدة في السنة؟ قالوا: بلى. قال رسول الله (صلى الله عليه وسلم): فما بينهما أبعد مما بين السماء والأرض

He (sallallahu `alayhi wa sallam) said, ‘What are you surprised about?’ They said, ‘O Messenger of Allah! Out of them both, this one strove harder (in Jihad) then he was martyred but this other one was entered into Paradise before him.’ The Messenger of Allah (sallallahu `alayhi wa sallam) said, ‘Did he not remain behind him for one year?’ They said, ‘Yes (he did).’ He said, ‘Did he not reach Ramadan, fast and pray with such and such number of prostrations in the year?’ They said, ‘Yes.’ The Messenger of Allah (sallallahu `alayhi wa sallam) said, ‘So the difference between them is greater than what is between the heavens and the earth.’

– Sahih narration from Ibn Majah (2/345, 346) and al-Albani’s ‘al-Silsilah al-Sahihah’

Make the most of Ramadan, we seriously don’t realise its greatness, worth and reward.

The least form of fasting is leaving off food and drink – Shaikh Saalih Al-Fawzaan

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

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

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

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

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

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

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

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

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

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

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

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

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

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

This hadeeth shows that backbiting breaks the fast. This is in the figurative sense, meaning it nullifies the reward of fasting.

May Allaah send His peace and blessings on our prophet, Muhammad, his family and Companions.

[*] This narration has been declared Dha’eef by Al Imaam Al-Albaani (rahimahullaah) in Silsilah adh-Dha’eefah (Volume 2, Page 10, Hadeeth no 519) & ‘Allaamah Ahmad Shaakir (rahimahullaah) in his Checking of Muhalla of Imaam Ibn Hazm (rahimahullaah) as mentioned by ash-Shaykh Jamaal al Haarithee (hafidhahullaah). The link to the complete article is here :: http://vb.noor-alyaqeen.com/t21268/

Al-Sunan al-Rawatib (Sunnah Mu’akkadah) – Imam Ibn Baaz

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Every Muslim, whether be male or female, is recommended to pray 12 Rakaat of supererogatory prayers every day: four of these Rakaat (units of prayers) are before noon prayer, two after it, two after Maghrib prayer, two after Isha (night) prayer and two before the morning prayer ‑ These supererogatory prayers are called (Rawatib) which means: “Certain supererogatory exercises of optional prayers.” The Prophet peace and blessings of Allah be on him, preserved the performance of these optional prayers wherever he settled. During his travels, he used to practice the two optional Rakaat before the morning prayer and also the Witr prayer (after the Isha prayer).

There is no objection to perform these optional prayers in the mosque, but it is better to perform it at home, because the Prophet, peace and blessings of Allah be on him, said “The best of the prayers are those which are furfilled at one’s own home, with exception to obligatory prayers which should be performed in congregation at the mosque.”

Observance of fulfilling these optional prayers is a means for gaining admission to paradise. The Prophet, may peace and blessings of Allah be on him, said (which means): “Whoever prays optionally twelve Rakoat every one day and night, Allah will reward him by an established dwelling in the paradise. “

It is also advisable to the Muslim to pray four optional Rakaat before Asr prayer (afternoon prayer), two before Maghrib prayer (evening prayer), and two before Isha prayer (night prayer), because this manner was reported to be one of the traditions of the Prophet. Allah, the Almighty says: “Ye have indeed in the Messenger of Allah an excellent exemplar” (33:21).

Source for the above: Prophet Muhammad’s Manners of Performing Prayers – Shaik ibn Baaz

Imam Al-Nawawi’s Riyad-us-Saliheen
Chapter 195
The Excellence of Optional Prayers (Sunnah Mu’akkadah) along with the Obligatory Prayers

1097. Umm Habibah (May Allah be pleased with her) the Mother of the Believers reported: I heard the Messenger of Allah (sallallaahu ’alayhi wa sallam) saying, “A house will be built in Jannah for every Muslim who offers twelve Rak`ah of optional Salat other than the obligatory Salat in a day and a night (to seek the Pleasure of Allah).”
[Muslim].

Commentary: Tatawwu` means to offer more Nawafil (optional prayers) on one’s own after performing the Faraid (obligatory prayers). Thus, this Hadith tells us the merits of optional prayers and holds promise of (Jannah) for those who make it a practice.

1098. Ibn `Umar (May Allah be pleased with them) reported: I performed along with the Messenger of Allah (sallallaahu ’alayhi wa sallam) two Rak`ah of optional prayers before Zuhr and two after the Zuhr (noon prayer), and two after the Friday prayer, and two after the Maghrib (evening) prayer, and two after the `Isha’ (night) prayer.”
[Al-Bukhari and Muslim].

Commentary: There are two kinds of Nawafil which are performed before or after the obligatory prayer. Firstly, the one which were performed by the Prophet (sallallaahu ’alayhi wa sallam) more frequently. According to the present Hadith, their total comes to ten Rak`ah while in other Ahadith their total is twelve or fourteen Rak`ah. They are called Sunnah Mu’akkadah or As-Sunnan Ar-Rawatib That is, the Rak`ah which are proved from the saying and practice of the Prophet (sallallaahu ’alayhi wa sallam) and which were performed by him usually. These are said to be Compulsory prayers. Secondly, such Nawafil which were not performed by the Prophet (sallallaahu ’alayhi wa sallam) regularly. These are called Sunnah Ghair Mu’akkadah and are said to be Optional prayers. In any case, Nawafil have great importance in creating a special link between the worshipper and Allah, and for this reason the believers do not neglect them. But their status in Shari`ah is of Nawafil the performing of which is rewarding and omission of which is not sinful. One thing that should be borne in mind in respect of As-Sunnan Ar-Rawatib or Mu’akkadah is that it is better to perform them at home. This was the usual practice of the Prophet (sallallaahu ’alayhi wa sallam), and this is what he ordained the Muslims.

1099.`Abdullah bin Mughaffal (May Allah be pleased with him) reported: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “There is a Salat (prayer) between every Adhan and Iqamah; there is a Salat between every Adhan and Iqamah.” (While saying the same for the) third time (he (sallallaahu ’alayhi wa sallam) added), “It is for him who desires (to perform it).”

[Al-Bukhari and Muslim].

Commentary: The two Adhan here means Adhan and Iqamah, as has been elucidated by Imam An-Nawawi. That is, offering of two Rak`ah between Adhan and Iqamah is Mustahabb (desirable). It comes in the category of Ghair Ratiba or Ghair Mu’akkadah Nawafil. These Nawafil can be performed after the Adhan of every Salat before the congregation stands for the obligatory Salat.

Local or international sighting of moon? – Shaykh Ibn ‘Uthaymeen

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al-Aqalliyaat al-Muslimah – Page 84, Fatwa No.23

Question:

Should we fast and end our fast according to the sighting of the new moon in Saudi Arabia or should we do it according to the sighting of the new moon in the country where we are?

Response:

There are as many as six different opinions amongst the scholars concerning this issue. However, there are two main points of view.

The first is that everyone should sight the moon in their own country and those countries where the moon rises at the same time should follow them. The reason for this is that the time at which the moon rises, varies from place to place.

The second opinion is that the beginning of the new month need only be confirmed in any one of the Muslim countries. If the sighting of the new moon is confirmed in any Muslim country, it is then obligatory for all Muslims to use that sighting to begin the fast of Ramadhaan or end it. According to this last opinion, if the new month is confirmed in Saudi Arabia it is obligatory upon all Muslims, in all parts of the world, to fast if it is the beginning of Ramadhaan and to end their fast if it is the beginning of Shawwaal. This is the most common opinion held by the followers of the madhhab of Imaam Ahmad Ibn Hanbal.

However, the first opinion is more correct because of the evidence in the Qur’aan, Sunnah and because of analogy. With regards to the Qur’aan, Allaah (Subhaanahu wa Ta’aala) says:

{The month of Ramadaan in which was revealed the Qur’aan, a guidance for mankind and clear proofs for guidance and the criterion (between right and wrong). So whoever witnesses the month should fast it…}, [Soorah al-Baqarah, Aayah 185].

This last sentence is a conditional sentence, and the ruling contained in a conditional sentence is established for whomever the condition applies to and it is annulled for anyone for whom the condition does not apply. So the sentence: «Whoever witnesses the month should fast it» implies that whoever does not witness it does not fast it.

It is well known amongst astronomers that the time the moon rises differs from place to place. The moon might be seen in one place and not in another. Therefore, according to the verse, whoever does not see it is not obliged to fast.

With regards to the Sunnah, the Prophet (sal-Allaahu `alayhe wa sallam) said:

«If you sight it (the new moon of Ramadaan), then fast and if you sight it (the new moon of Shawaal),then end the fast. And if it is obscured from you, then complete thirty days (of Sha’baan»).

He (sal-Allaahu `alayhe wa sallam) said:

«If you sight it».

He therefore linked the ruling to the sighting and if a ruling is linked to an effective cause, then that ruling is annulled in the absence of that cause.

With regards to analogy, we say that in as much as the times for beginning the fast and breaking the fast every day vary from place to place so, in the same way, the times for the beginning and ending of the monthly fast also vary. We here in Riyadh, for example, begin our fast every day before the people in Al-Hijaaz and we also break our fast before they do. It is, therefore, obligatory upon us to start fasting while they are still eating. On the other hand, at the end of the day we are eating while they are still fasting. If, therefore, each place has its own ruling due to the variation in the time that the sun rises and sets, the same also applies due to the variation in the time that the moon rises and sets.

Therefore, the answer to the question is clear. It is obligatory for you to follow the sighting of the new moon in the place where you are.

Shaykh Ibn ‘Uthaymeen
al-Aqalliyaat al-Muslimah – Page 84, Fatwa No.23
http://wp.me/p1VJ3-49

From the Etiquette of a Son with his Father – Al-Bukhari, Al-Adab Al-Mufrad

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Abû Hurayrah – Allâh be pleased with him – once saw two men. He asked one of them, “How is this man related to you?” He replied, “He is my father.” Abû Hurayrah said,

“Do not call him by his name, do not walk in front of him and do not sit before he does.”

Al-Bukhârî, Al-Adab Al-Mufrad. Shaykh Al-Albânî graded its chain of transmission sahîh in Sahîh Al-Adab Al-Mufrad Vol. 1 p19.

Source: http://www.sayingsofthesalaf.net/index.php/tag/abu-hurayrah/

Supplications Upon Breaking the Fast & Responding to the Mu’aththin – Shaykh Muhammad bin Saalih al-Uthaymeen

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Question:

Is there any supplication reported from the Prophet sallAllaahu ‘alayhi wa sallam and the Companions, may Allaah be pleased with them, at the time of breaking the fast? Should the fasting person repeat what the Mu’aththin says, or continue breaking his fast?

Answer:

The supplication at the time of fasting is most likely to be answered, because it is at the end of an act of worship, and in most cases, a human self is at its weakest point just before he breaks his fast. The weaker a person is physically, and the more tender-hearted, the greater is his feeling of repentance and humility towards Allaah, the Almighty, the All-Powerful.

The supplication which is reported from the Prophet sallAllaahu ‘alayhi wa sallam is:

اللهم لك صمت و على رزقك أفطرت

(Allaahumma Laka Sumtu Wa ‘Ala Rizqika Aftartu.)

“Oh, Allaah! For Your sake I have fasted and with Your sustenance I have broken my fast.”[1]

When he broke his fast, the Prophet sallAllaahu ‘alayhi wa sallam also said:

ذهب الظمأُ، وابتلت الروق و ثبت الأجر إن شاء الله

(Thahabath-Thama’u Wabtallatil-‘Urooqu Wa Thabatal-Ajru In Sha’ Allaah.)

“Thirst has gone, the arteries are moist, and the reward is sure, if Allaah wills.”[2]

Although there may be some weakness in these two Ahadith, some of the Scholars have declared them to be Hasan; and in anycase, if you supplicated using these words or any others words that came to your heart when breaking your fast, then it is most likely to be answered.

As for answering the Mu’aththin when a person is breaking his fast, it is lawful, because of the saying of the Prophet sallAllaahu ‘alayhi wa sallam:

إذا سمعتم المؤذن فقولوا مثل ما يقول

“If you hear the Mu’aththin, then say what he says.” [3]

applys to all situations, except those which there is some evidence to show otherwise.

______________________

[1] Reported by Abu Dawud in the Book of Fasting.

[2] Reported by Abu Dawud in the Book of Fasting, in the Chapter: What to Say When Breaking the Fast (2357).

[3] Reported by al-Bukhari in the Book of Athaan, in the Chapter: What is Said When the Caller is Heard (611); and by Muslim in the Book of Prayer, in the Chapter: the Recommendation of Saying What the Mu’aththinSays (384).

Shaykh Muhammad bin Saalih al-`Uthaymeen
Fatawa Arkaanul-Islaam, DARUSSALAM, Vol.2, p.670

Umar and the Black Stone – From Ibn Hajr, Fath Al-Bârî, and other hadîth commentaries

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Al-Bukhârî reports that ‘Umar – Allâh be pleased with him – came to the Black Stone (performing tawâf, circumambulation), kissed it, and said, “I know that you are a stone, you do not cause benefit or harm; and if it were not that I had seen Allâh’s Messenger – peace and blessings of Allâh be upon him – kiss you, I would never have kissed you.”

Al-Bukhârî, Al-Sahîh, Chapter on what has been said about the Black Stone.

Points to note

· The illustrious Companion and Caliph ‘Umar reminded us in this narration of the pure belief that benefit and harm are not caused by created objects and thus should not be sought from them. Only Allâh has control over these things.

· We are reminded that acts of worship are taken from Allâh’s Messenger, and a person is not supposed to make up his own way of worship, he must follow the manner of worship that the Prophet taught and practiced.

· We also learn that once an action is confirmed in the Sunnah, the believer submits and complies and practices it because it is confirmed that Allâh’s Messenger did it, even if we don’t know the wisdom behind it.

· This narration is also an example of how a responsible person tries to clarify and do away with any misunderstandings that people may have about matters of faith. The people had recently left their unbelief and polytheism, so ‘Umar wanted to make it clear that kissing the Black Stone is by no means done as an act of devotion to it, as people used to do with their stone idols.

Adapted from Ibn Hajr, Fath Al-Bârî, and other hadîth commentaries.

Source: http://www.sayingsofthesalaf.net/index.php/umar-and-the-black-stone/

The Rulings on Tahara (Cleanliness) – Shaykh Abdullah al-Adeni [Audio|En]

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The explanation of Imam Muhammad ibn Abdul Wahhab‘s treatise on tahaarah by Shaykh ‘Abdullah ibn Mari’ al-Adani hafidhahullah can be downloaded as mp3 or listened online. Only english Translation.

Click the below link to read or Download the mp3 lectures (11 lessons)

http://www.miraathpublications.net/the-rulings-on-tahara-cleanliness

Do not anticipate Ramadan by fasting one or two days before it – Permanent Committee

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Q: If it is cloudy or overcast, is it obligatory or prescribed to observe Sawm (Fasting) on the Day of Doubt (the 30th of Sha‘ban) as a precaution, in case the month has begun?

A: It is not permissible to perform Sawm on the Day of Doubt (so called because there is doubt concerning it – is it the last day of Sha’ban or the first day of Ramadan), even if the sky is cloudy, because the Messenger (peace be upon him) said,

“Fast when you see it (the new moon of Ramadan) and stop fasting when you see it (the new moon of Shawwal); but if the clouds obstruct your sighting of the new moon, complete the month of Sha‘ban thirty days.”

He (peace be upon him) also said,

“Do not precede Ramadan by fasting one or two days before it begins, unless for a person who observes a habitual pattern of Sawm, then let them fast it.”

As for what is narrated about Ibn ‘Umar (may Allah be pleased with him), that he used to observe Sawm on the 30th of Sha‘ban if it was cloudy, this was his Ijtihad (juristic effort to infer expert legal rulings), but the correct opinion is contrary to this; it is obligatory not to observe Sawm (on that day). Ibn ‘Umar practiced Ijtihad in this case, but his Ijtihad opposed the Sunnah (whatever is reported from the Prophet), may Allah forgive him!

The correct opinion is that the Muslims must not observe Sawm on the 30th of Sha‘ban, if the new moon of Ramadan is not sighted. If it is cloudy, it is obligatory not to observe Sawm. It is not permissible to start observing Sawm until the sighting of the new moon is confirmed or Sha‘ban is completed with thirty days. This is what is obligatory on Muslims, and it is not permissible to oppose the Nas (Islamic text from the Qur’an or the Sunnah) according to the words of one person, whether he is Ibn ‘Umar or anyone else, because the Nas (Islamic text from the Qur’an or the Sunnah) takes precedence over all opinions, as Allah (may He be Glorified and Exalted) says:

And whatsoever the Messenger (Muhammad peace be upon him) gives you, take it; and whatsoever he forbids you, abstain (from it) [Surah Al-Hashr 59:7].

He (may He be Glorified and Exalted) also says:

And let those who oppose the Messenger’s (Muhammad peace be upon him) commandment (i.e. his Sunnah — legal ways— orders, acts of worship, statements, etc.) (among the sects) beware, lest some Fitnah (disbelief, trials, afflictions, earthquakes, killing, overpowered by a tyrant) should befall them or a painful torment be inflicted on them. [Surah Al-Nur, 24: 63]

Source: http://www.alifta.net

‘Ammaar ibn Yaasir said: “Whoever fasts on the day concerning which there is doubt has disobeyed Abu’l-Qaasim (peace and blessings of Allaah be upon him).” This was narrated by al-Tirmidhi and classed as saheeh by al-Albaani in Saheeh al-Tirmidhi, 553.

Shaykh Ibn ‘Uthaymeen said in his commentary on the hadeeth “Do not anticipate Ramadaan by fasting one or two days before it begins…”:

The scholars (may Allaah have mercy on them) differed concerning this prohibition and whether it meant that this is haraam or makrooh. The correct view is that it means it is haraam, especially on the day of doubt.

Sharh Riyaadh al-Saaliheen, 3/394.

The scholars of the Standing Committee said concerning the day of doubt,

“The Sunnah indicates that it is haraam to fast this day.” (Fataawa al-Lajnah, 10/117)

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