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Category: Ramadhan

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/

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

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.

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

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)

Striving Hard, Competing for Good Deeds in Ramadaan – Shaykh Ibn Baaz

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All Praise is due to Allaah, and may the peace and blessings be upon His Messenger Muhammad.

It is legislated for all the Muslims to strive hard in the various types of worship during this noble month.

  1. They should strive to pray voluntary prayers and
  2. recite the Qur`an with reflection and thinking.
  3. They should increase the glorification of Allaah [saying “SubhanAllaah”], declaring Allaah’s right to be worshiped alone [saying “La illaaha il Allaah”], praising Him [saying “Al-Hamdulillaah”], declaring His greatness [saying “Allaahu Akbar”] and seeking His forgiveness.

They should

  1. say legislated supplications,
  2. command the good, forbid the evil,
  3. invite to Allaah,
  4. be generous to the poor and needy,
  5. strive to be kind to parents,
  6. keep good family ties,
  7. honor the neighbor,
  8. visit the sick, and
  9. other types of good deeds.

This is due to the Prophet’s (salallaahu ‘alaihi wa sallam) statement:

“Allaah looks at your competing for good works during it and He proudly tells the angels about you all. Therefore, show Allaah goodness from yourselves. For verily, the wretched person is the one who is deprived of Allaah’s Mercy during it (Ramadaan).”

– Majma ‘uz-Zawa’id 3:142; Kanzul-‘Ummal no. 23692.

This is also due to what is reported from him (salallaahu ‘alaihi wa sallam) that he said:

“Whoever draws near to Allaah during it (Ramadaan) with a single characteristic from the characteristics of (voluntary) goodness, he is like whoever performs an obligatory act in other times. And whoever performs an obligatory act during it, he is like whoever performed seventy obligatory acts in other times.” – Sahih Ibn Khuzaymah, no. 1887.

This is also due to his (salallaahu ‘alaihi wa sallam) statement in the authentic hadith:

“An ‘Umrah performed during Ramadaan is equal to a performance of Hajj – or he said – a Hajj with me.” – Al-Bukhari (no. 1863) and Muslim (no. 1256).

The ahadith and narrations that prove the sanctioning of competing, and being aggressive in performing the various acts of goodness in this noble month are numerous.

Allaah is the one Who is asked to help us and the rest of the Muslims to do all that contains His Pleasure and to accept our fast and standing for night prayer. We ask Him to correct our situations and protect us all from the deviations of trials and temptations. Likewise, we ask Him to make the leaders of the Muslims righteous, and unite their word upon the truth. Verily, Allaah is the Guardian of that, and He is capable of doing it.

Source: Fataawa Islamiya, pp. 220-221

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