Must the six days of Shawwal be fasted directly after Eid day? – Permanent Committee

The fourth question of Fatwa no. 3475

Q 4: Should the voluntary Sawm (Fast) of the six days of Shawwal be observed directly after Ramadan, following the day of `Eid-ul-Fitr (the Festival of Breaking the Fast), or is it permissible to start observing it several days after `Eid-ul-Fitr, during the month of Shawwal?

A: It is not necessary to observe this Sawm directly after `Eid-ul-Fitr.

It is permissible to start observing it one or more days afterwards.

The six days can be observed either consecutively or non-consecutively during the month of Shawwal, whichever is easier.

This matter is open to choice, as this Sawm is Sunnah and not Faridah (obligatory act).May Allah grant us success.

May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

Permanent Committee for Scholarly Research and Ifta

’Member Member Deputy Chairman Chairman
`Abdullah ibn Qa`ud `Abdullah ibn Ghudayyan `Abdul-Razzaq `Afify `Abdul-`Aziz ibn `Abdullah ibn Baz

Source: Fatwas of the Permanent Committee

http://alifta.net/Fatawa/FatawaChapters.aspx?languagename=en&View=Page&PageID=69&PageNo=1&BookID=10

Concerning people who sleep most of the day in Ramadaan – Shaykh Uthaymeen

Question 27

Question: What is your opinion concerning people who sleep throughout the day in Ramadaan? Some of them pray in congregation while others do not. Is their fast valid?

Answer: The fast of these types of people is valid and they have fulfilled their responsibility. However, it is very deficient and in opposition to what Allaah’s objective is behind fasting. Allaah says:

“O you who believe. Fasting is prescribed for you as it was prescribed for those before you in order that you may gain Taqwaa (fear and dutifulness to Allaah).” [Surah Al-Baqarah: 183]

And the Prophet (sallAllaahu ‘alayhi wa sallam) said:

“Whoever does not abandon false speech, acting upon that (falsehood) and ignorance, then Allaah has no need of him abandoning his food and drink.”

It is well known that missing the prayer and not showing any concern for it is not from Taqwaa (dutifulness to Allaah) nor is it from abandoning acting on falsehood. So it contradicts what Allaah and His Messenger intended by the obligation of fasting.

It is strange that these people sleep the entire day and then spend the whole night awake. Perhaps they may even spend the night engaged in vain pastimes that have no benefit or in doing something unlawful by which they would be acquiring sin.

So my advice to these individuals and their likes is that they fear Allaah and ask Him to help them observe the fast in the manner that He is pleased with, which is spending the fast engrossed in dhikr (remembrance) of Allaah, recitation of the Qur’aan, praying and showing kindness to the creation as well as doing other things mandated in the Religion.

The Prophet (sallAllaahu ‘alayhi wa sallam) was the most generous of people, and the most generous that he would be was in the month of Ramadaan when Jibreel would meet him and teach him the Qur’aan. So during this time, the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) would be more generous in spreading good than a pleasant breeze. [2]

Footnotes:

[2] Reported by Al-Bukhaaree (no. 1902) and Muslim (no. 2308)

Posted from: Advice for those Fasting in Ramadaan (Q&A)
https://abdurrahman.org/2014/01/29/advice-for-those-fasting-in-ramadhan-qa-shaik-uthaimeen/

Imaam Muhammad bin Saalih Al-‘Uthaimeen
48 Su’aalan fis-Siyaam (binothaimeen.org). Al-Ibaanah.com

Children below the age of puberty should be ordered to fast if they are able to do it – Shaykh Uthaymeen

Question 23

Question: Should children below the age of fifteen be ordered to fast as in the case with prayer?

Answer: Yes, children who have not yet reached the age of puberty should be ordered to fast if they are able to do it. This is what the Companions would do with their children.

The scholars have stated that a guardian should order whichever youth he possesses guardianship over to fast so that they could practice it and become attached to it, and so that the foundations of Islaam could become instilled in their souls to the point that it becomes like second-nature to them.

However, they are not required to fast if doing so will be difficult on them or bring harm to them. I would like to point out here an issue that some fathers or mothers do, and that is preventing their children from fasting, in direct opposition to what the Companions used to do.

They claim that they are preventing their children from fasting out of mercy and compassion for them. But the reality is that mercy for one’s children is in ordering them to practice the rites of Islaam and to grow accustomed and attached to them. This without a doubt is from the best and most complete forms of raising and cultivating one’s children.

It is authentically reported that the Prophet (sallAllaahu ‘alayhi wa sallam) said:

“Verily a man is a guardian for the members of his household and he will be questioned as to his flock.” [Reported by Al-Bukhaaree (no. 2409) and Muslim (no. 1829)]

That which is required for guardians with respect to those whom Allaah has given them authority over, such as family members and youth, is that they fear Allaah with regard to them and order them with what they were commanded to order them, such as implementing the rites of Islaam.

Posted from: Advice for those Fasting in Ramadaan (Q&A)
https://abdurrahman.org/2014/01/29/advice-for-those-fasting-in-ramadhan-qa-shaik-uthaimeen/

Imaam Muhammad bin Saalih Al-‘Uthaimeen
48 Su’aalan fis-Siyaam (binothaimeen.org). Al-Ibaanah.com

What is the ruling on fasting in Ramadaan when one does not pray? – Shaykh Uthaymeen

Question 14

Question: What is the ruling on fasting in Ramadaan when one does not pray?

Answer: The one who fasts but does not pray, his fasting is of no use to him, nor will it be accepted from him, nor will it free him from his indebtedness (of prayer). In fact, fasting is not required on him so long as he does not pray.

This is since one who does not pray is like a Jew and a Christian. So what do you think about a Jew or a Christian that fasts but yet remains upon his religion – is it accepted from him? No. Therefore, we say to this individual: “Repent to Allaah by praying, and (then) fast.” And whoever turns to Allaah in repentance, Allaah will accept his repentance.

Posted from: Advice for those Fasting in Ramadaan (Q&A)
https://abdurrahman.org/2014/01/29/advice-for-those-fasting-in-ramadhan-qa-shaik-uthaimeen/

Imaam Muhammad bin Saalih Al-‘Uthaimeen
48 Su’aalan fis-Siyaam (binothaimeen.org). Al-Ibaanah.com

The Ruling regarding observing Fasting in Allah’s month Al-Muharram – Shaykh Muhammad Ali Ferkous

The question:

Is it permissible to observe fast during the whole month of Muharram?

The answer:

All praise is due to Allah, the Lord of the Worlds. Peace and blessing be upon whom Allah sent as a mercy to the Worlds, upon his Family, his Companions and his Brothers till the Day of Resurrection.

Before answering your question, I want to draw attention to a spread mistake which consists in designating the term “Muharram” without the letters Alif and Lâm (Al-)(1). The correct form is to say “Al-Muharram” as it is mentioned in many prophetic hadiths, and because the Arabs did not mention this month in their speeches and poetry but with the definite article “Al”, which is not the case with the other months. So, this denomination is unwritten and not according to a rule.

Hereupon, one can fast during the month Al-Muharram, that is why it is recommended to observe much of fasting in it, in accordance with the Prophet’s صلَّى الله عليه وسلَّم saying:

“The most superior fasting after (the fasting of) Ramadan is that of Allah’s month of Al-Muharram and the most superior prayer after the obligatory (prayers) is the Night Prayer”(2).

Fasting `Âshurâ’ which is the tenth of the month of Al-Muharram is more recommended, in accordance with the Prophet’s صلَّى الله عليه وسلَّم saying: “This is the day of `Âshurâ’ (tenth of Al-Muharram). Allah has not enjoined its fasting on you but I am fasting it. You have the choice either to fast or not”(3).

Moreover, fasting `Âshurâ’ expiates the precedent year, in accordance with the Prophet’s صلَّى الله عليه وسلَّمsaying: “…Moreover, I expect from Allah that the fasting of the day of `Âshurâ’ will expiate (the sins of) the preceding year”(4). It is also recommended to fast the day preceding `Ashura’ which is the ninth day of the month Al-Muharram as it is mentioned in the hadith of Ibn `Abbâs رضي الله عنهما who said: “When the Messenger of Allah observed fast on the day of `Ashura, and ordered Muslims to fast on it, they said to him: “O Messenger of Allah! This is a day which both the Jews and the Christians venerate. Upon this, the Messenger of Allah said, “When it is the next year, Allah willing, we would observe fast on the ninth day (of Al-Muharram besides that day)”. But, it was not until the next year that the Messenger of Allah صلَّى الله عليه وسلَّم had died”(5), and in another narration: “If I survive to the coming year, I would surely observe fast on the ninth (day of Al-Muharram)”(6).

Furthermore, it is recommended to fast a day after `Âshurâ’, that is to say, the eleventh day of the month of Al-Muharram, as it is narrated in an authentic and Mauqûf(7) text according to Ibn `Abbâsرضي الله عنهما: “Fast the day of `Âshurâ’, be different from Jews, fast one day before it or one day after it”(8). Al-Hâfidh (Ibn Hajar) رحمه الله said, “…Fasting `Âshurâ’ comes under three categories, the lowest is to fast it alone, better than it, is to fast the ninth day with it, and the best is to fast the ninth and the eleventh days with it”(9).

It is worth mentioning that it is permissible to fast during Allah’s month Al-Muharram but without specifying the last day of the year with the intention of bidding a farewell to the lunar year of Hegira, nor the first day of Al-Muharram with the intention of welcoming the new year by fasting, except what has been previously mentioned regarding fasting the day of `Âshurâ’ and the two days in order to differ from Jews (i.e. the ninth and eleventh days).

In fact, those who specify the first day and the last day of the year by fasting, support their opinion with a fabricated hadith: “Whoever fasts the last day of Dhu Al-Hijja and the first day of Al-Muharram, has surely ended the last year and begins the current year by a fast which has the reward of expiating fifty years”(10). This is in fact an invented hadith which is falsely attributed to the Prophet صلَّى الله عليه وسلَّم. Abu Shâma said, “There is nothing reported about the first night of Al-Muharram. Besides, I made a research concerning the reported traditions whether authentic or weak and have examined weak hadiths, but I have found no one who mentioned something about that subject. Therefore, I fear-may Allah preserve us- that some prevaricator invents a hadith concerning this topic” (11).

Nothing is recommended then during the month of Al-Muharram, not even in `Âshurâ’ except fasting. As for performing a `Umra on the first of Al-Muharram or observing a special supplication or an invocation, or to devote oneself during the night of `Âshurâ’ to worship, supplications and invocations. Nothing of the aforesaid things were done, neither by the Prophet صلَّى الله عليه وسلَّم nor by his Companions رضي الله عنهم not even by the noble successors. The Prophet صلَّى الله عليه وسلَّم said: “Whoever does an action that is not in accordance with our tradition will have it rejected”(12)

The perfect knowledge belongs to Allah عزَّ وجلَّ. Our last prayer is all praise is due to Allah, the Lord of the Worlds. Peace and blessing be upon our Prophet, his Family, his Companions and Brothers till the Day of Resurrection.

Algiers, Al-Muharram 4th, 1429H.

Corresponding to: January 11th, 2008.

Footnotes:

(1) Al: a definite article in Arabic.

(2) Reported by Muslim, chapter of “Fasting”, concerning the merit of observing fast in the month of Al-Muharram (hadith 2755), Abu Dâwûd, chapter of “Fasting”, concerning fasting during the month Al-Muharram (hadith 2429), At-Tirmidhi, chapter of “Prayer”, concerning what is reported about night prayer (hadith 438), An-Nassâ’i, chapter of “Night prayers and the supererogatory prayers of the day”, concerning the merit of night prayers (hadith 1613) and Ahmad in his “Musnad” (hadith 8329) on the authority of Abu Hurayra رضي الله عنه.

(3) Reported by Al-Bukhâri, chapter of “Fasting”, concerning fasting `Âshurâ’ (hadith 1899), Muslim, chapter of “Fasting”, concerning fasting `Âshurâ’ (hadith 2653), Mâlik in “Al-Muwatta’” (hadith 663) and Ahmad in his “Musnad” (hadith 16425) on the authority Mu`âwiya Ibn Abi Sufyân رضي الله عنهما.

(4) Reported by Muslim, chapter of “Fasting”, concerning the recommendation of fasting three days in each month…(hadith 2746), Abu Dâwûd, chapter of “Fasting”, concerning fasting the whole year by way of supererogation (hadith 2425), Ibn Mâjah, chapter of “Fasting”, concerning fasting `Âshurâ’ (hadith 1738) and Ahmad in his “Musnad” (hadith 23290) on the authority of Abu Qatâda Al-Ansâriرضي الله عنه.

(5) Reported by Muslim, chapter of “Fasting”, concerning on which day fasting is observed for `Âshurâ’ (hadith 2666), on the authority of Ibn `Abbâs رضي الله عنهما.

(6) Reported by Muslim, chapter of “Fasting”, concerning on which day fasting is observed for `Âshurâ’ (hadith 2667), Ibn Mâjah, chapter of “Fasting”, concerning fasting the day of `Âshurâ’ (hadith 1736) and Ahmad in his “Musnad” (3203) on the authority of Ibn `Abbâs رضي الله عنهما.

(7) Mauqûf: A tradition attributed to a Companion.

(8) Reported as being attributed to the Prophet صلَّى الله عليه وسلَّم by Ibn Khuzayma in his “Sahîh” (hadith 2095), and Ahmad in his “Musnad” (hadith 2155). Al-Albâni said in “Sahîh Ibn Khuzayma” (3/290): “Its chain of narration is weak because the memorization of Ibn Abi Layla is bad, and because `Atâ’ contradicted him as well as others. In fact, `Atâ’ reported this hadith according to Ibn `Abbâs as attributed to him; its chain of narration is authentic according to At-Tahâwi and Al-Bayhaqi”. This hadith is reported Mauqûf by At-Tabari in “Tahdhîb Al-Âthâr” (Musnad `Umar/1430), this tradition has been judged as authentic by Al-Albâni as it is aforementioned and by Zakariya Ibn Ghulâm Al-Pâkistâni in “Fî Mâ Sahha Min Âthâr As-Sahâba Fi Al-Fiqh” (2/675).

(9) See, “Fath Al-Bâri” by Ibn Hajar (4/246).

(10) Ibn Al-Jauzi has judged this hadith as being fabricated in “Al-Maudhû`ât” (2/199), As-Suyûti in “Al-La’âli’” (2/108) and Ash-Shaukâni in “Al-Fawâ’id” (page: 96).

(11) See, “Al-Bâ`ith `Ala Inkâr Al-Bida` Wal-Hawâdith” (239).

(12) This version of the hadith is reported by Muslim, chapter of “Judgments”, concerning canceling the invalid judgments and abrogating the heresies (hadith 4590). The two Sheikhs, Al-Bukhâri in the chapter of “Reconciliation” (hadith 2697) and Muslim, chapter of “Judgments” (hadith 4589) agreed to report it according to the following version: “If somebody innovates something which is not involved in the principles of our religion, that thing will be rejected” on the authority of `Âishaرضي الله عنها and in Al-Bukhâri’s “Sahîh” : “…which is not part of it…”.

Posted from the Sheik’s website:
http://ferkous.com/home/?q=en/fatwa-en-817

Don’t Single Out Friday as a Fasting Day – Dr. Saleh As Saleh [Audio|En]

Audio Source: ‘Umdatul Ahkaam – Book of Fasting

The Reliance of Rulings is a collection of authentic hadeeth of Fiqh relevance. A great work by al-Imaam Taqiyyud-Deen ‘Abdul Ghani bin ‘Abdul Waahis bin ‘Ali Al-Maqdisee.

Explanation is based upon Shaykh Ibn Al-‘Uthaymeen rahimahullaah, Shaykh ‘Abdullaah Al-Bassaam, and Shaykh Dr Sami As-Sagair

1760. Abu Hurairah (May Allah be pleased with him) reported: The Prophet (sallallaahu ’alayhi wa sallam) said, “Do not choose the Friday night among all other nights for standing in (Tahajjud) prayer, and do not choose Friday among all other days for Saum (fasting) except that one you have accustomed to.”
[Muslim].

1761. Abu Hurairah (May Allah be pleased with him) said: I heard the Messenger of Allah (sallallaahu ’alayhi wa sallam) as saying: “None of you should observe fast on Friday except that he should observe fast either one day before it or one day after it.’‘
[Al-Bukhari and Muslim].

1762. Muhammad bin `Abbad (May Allah be pleased with him) said: I asked Jabir (May Allah be pleased with him). Did the Prophet (sallallaahu ’alayhi wa sallam) prohibit fasting on Friday? He said, “Yes.”
[Al-Bukhari and Muslim].

1763. Juwairiyah bint Al-Harith (May Allah be pleased with her), the Mother of the Believers, said that the Prophet (sallallaahu ’alayhi wa sallam) visited her on a Friday and she was observing fast. He asked, “Did you observe fast yesterday?” She said, “No.” He asked, “Do you intend to observe fast tomorrow?” She said, “No.” He said, “In that case, give up your fast today.”
[Al-Bukhari].

Ahadeeth Posted from Abomination of Selecting Friday for Fasting  – Riyad-us-Saliheen, Darussalam Publications

Fast of Shawwal After Completing Ramadan – Shaykh Uthaymeen | Dr. Saleh-As-Saleh [Audio|En]

[Mp3] Fast of Shawwal After Completing Ramadan – Saleh-As-Saleh 

Explanation of Bulugh al Maraam  Hadith No:553

Posted from: Kitâb as-Siyâm (Book of Fasting) | Bulugh al-Marâm | Shaykh Uthaymeen | Dr. Saleh as Saleh [Audio Series|En]

Referenced Hadith:

عن أبي أيوب رضي الله عنه أن رسول الله صلى الله عليه وسلم قال‏:‏

‏ “‏من صام رمضان ثم أتبعه بست من شوال كان كصيام الدهر‏”‏

(‏‏(‏رواه مسلم‏

Abu Ayyub (رضي الله عنه) reported:

The Messenger of Allah (صلى الله عليه وسلم ) said,

“He who observes As-Saum (the fasts) in the month of Ramadan, and also observes As-Saum for six days in the month of Shawwal, it is as if he has observed As-Saum for the whole year.”

[Sahih Muslim]

Source: From Riyad-us-Saliheen (Book 9, Hadith 1254 ) : Dar-us-salam English Publication

Great Reward of feeding a Fasting Person to Break his Fast – Dr. Saleh as Saleh [Short Clip|En]

The Messenger of Allaah (salallaahu ‘alaihi wa sallam) said,

“Whoever feeds a fasting person will have a reward like that of the fasting person, without any reduction in his reward.”

[At-Tirmidhi, authenticated by Al-Albani (rahimahullaah).]

Shaykh Muhammad bin Saalih Al-‘Uthaimeen (rahimahullaah) said,

“Those who have the ability should strive to feed those who are fasting (when it’s time to break the fast) either in the masaajid or in other places. This is since whoever feeds a fasting person, he will receive the same reward as the one fasting. So if a person feeds his brothers who are fasting, he will receive the same reward as them. Therefore, those whom Allaah has granted wealth should take advantage of this opportunity to obtain a great reward.”

[48 Su’aalan fis-Siyaam]

Posted from 12- Fasting – Ending the Fast – Iftar 10:33 · 1.21 MB
Pillar4 – Fasting – Ramadhan – Dr. Saleh as Saleh

The following are taken from Fortress of the Muslim, Dar-us-salam Publication

Offered food when fasting & you decline:

When you are invited (to eat) then reply to the invitation. If you are fasting then invoke Allah’s blessings (on your host), and if you are not fasting then eat.

Muslim 2/1054

Breaking fast in someone’s home:

أَفْطَرَ عِنْدَكُم الصّائِمونَ وَأَكَلَ طَعامَكُمُ الأبْرار، وَصَلَّتْ عَلَيْكُمُ الملائِكَة

Aftara ‘indakumus-saa’imoona, wa ‘akala ta’aamakumul-‘abraaru, wa sallat ‘alaykumul-malaa’ikatu

With you, those who are fasting have broken their fast, you have fed those who are righteous, and the angels recite their prayers upon you.

Abu Dawud 3/367, Ibn Majah 1/556, An-Nasa’i, ‘Amalul-Yawm wal-Laylah 296-8. Al-Albani graded it authentic in Sahih Abu Dawud 2/730

Call for the Uniting of Moon Sightings everywhere with that of Makkah? – Shaykh Ibn Uthaymeen

Q. 393. There are some people who call for the uniting of moon sightings everywhere with that of Makkah, in order to unite the Muslim community over the start of the blessed month of Ramadan and other months. What is Your Eminence’s opinion on this?

A. From the point of view of astronomy, this is impossible, because the appearance of the new crescent, as Shaikhul-Islam Ibn Tairniyyah, may Allah have mercy on him, said, differs (from place to place) according to the consensus of those who are knowledge- able in this field. Since it differs, then what is necessitated by the evidence from the Qur’an and the Sunnah, and scientific evidence, is that every country must have its own ruling.

As for the evidence from the Qur’an and the Sunnah, Allah, the Most High says:

“So whoever of you sights (the crescent on the first night of) the month (of Ramadan, i.e. is present at his home), he must observe Scrum (fasts) that month” [Al-Baqarah 2:185]

So, if it happened that a people in the farthest part of the earth did not witness the month, i.e. the new crescent, while the people of Makkah had seen the new crescent, how could the address in this Verse be applied to those who had not witnessed the new crescent?! The Prophet صلى الله عليه وسلم said:

“Fast when you see it and break the fast when you see it” [1]

So if the people of Makkah see it, how can we oblige the people of Pakistan and those Asians who live beyond it to fast, when we know that the new crescent has not appeared in their region, and the Prophet صلى الله عليه وسلم: made fasting conditional upon the sighting of the new crescent?

The scientific evidence is the correct analogy, which it is not possible to refute, for we know that the dawn appears in the eastern corner of the earth before the western side. So if the dawn appears on the eastern side, is it incumbent upon us to fast while we are still in the night? The answer is no. If the sun sets in the east, while were still in daylight, is it permissible for us to break our fast? The answer is no. Therefore, the new crescent is exactly like the sun, except that the timing of the new crescent is monthly and the timing of the sun is daily, and He Who said:

“It is made lawful for you to have sexual relations with your wives on the night of As-Saum (the fasts). They are Lihas [i.e. body- cover, or screen, or Sakan (i.e. you enjoy the pleasure of living with them) for you and you are the same for them. Allah knows that you used to deceive yourselves, so He turned to you (accepted your repentance) and forgave you. 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. And do not have sexual relations with them (your wives) while you are in I ’tikaf (i.e. confining oneself in a mosque for prayers and invocations leaving the worldly activities) in the mosques. These are the limits (set) by Allah, so approach them not. Thus does Allah make clear His Ayat (proofs, evidences, lessons, signs, revelations, verses, laws, legal and illegal things, Allah’s set limits, orders, etc.) to mankind that they may become Al-Muttaqun.” [Al-Baqarah 2:187]

is the One Who said:

“whoever of you sights (the crescent on the first night of) the month (of Ramadan, i.e. is present at his home), he must observe Saum (fasts) that month” [Al-Baqarah 2:185]

So, What is necessitated by the evidence from the Qur’an and the Sunnah, as well as scientific evidence, is to make a special judgement for each place regarding fasting and breaking the fast, and to link them on the base of the perceptible sign which Allah has declared in His Book, and His Prophet, Muhammad fig has declared in his Sunnah, and that is the sighting of the moon and the sighting of the sun or the dawn.

[1] Reported by Al-Bukhari in the Book of Fasting, in the Chapter: The Words of the Prophet صلى الله عليه وسلم: When you see the new crescent (1909); and by Muslim in the Book of Fasting, in the Chapter: The Obligation to Fast the Month of Ramadan Upon Sighting the New crescent (1081).

Source: Fatwa Arkanul Islam, Volume 2 – Shaykh Uthaymeen, Dar-us-Salam English Publication

Al-Fajr-ul-Kadhib (false dawn) and Al-Fajr-ul-Sadiq (true dawn) – Dr Saleh as Saleh [Short Clip|English]

The first question of Fatwa no. 10666

Q 1: What is meant by Al-Fajr-ul-Kadhib (false dawn) and Al-Fajr-ul-Sadiq (true dawn)? According to which one of them do we offer Salah (Prayer)? How can we calculate the time of Al-Fajr-ul-Sadiq?

A: Al-Fajr-ul-Kadhib appears as a rectangle in the sky from the top to the bottom of the horizon, while Al-Fajr-ul-Sadiq appears in the sky spreading along the horizon. The time for offering the Fajr (Dawn) Prayer starts with the appearance of Al-Fajr-ul-Sadiq.

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

The Permanent Committee for Scholarly Research and Ifta’

Member – Deputy Chairman – Chairman
Abdullah ibn Ghudayyan – Abdul-Razzaq Afify – Abdul-`Aziz ibn `Abdullah ibn Baz

Posted from: http://www.alifta.net/Fatawa/FatawaChapters.aspx?languagename=en&View=Page&PageID=1899&PageNo=1&BookID=7

Clip Extracted from: 11- Fasting – Pre-Dawn Meal – Sahoor 18:59 · 2.17 MB
Pillar4 – Fasting – Ramadhan

Allaah, Ta’aala, says:

أُحِلَّ لَكُمْ لَيْلَةَ الصِّيَامِ الرَّفَثُ إِلَى نِسَائِكُمْ هُنَّ لِبَاس ٌ لَكُمْ وَأَنْتُمْ لِبَاس ٌ لَهُنَّ عَلِمَاللَّهُ أَنَّكُمْ كُنتُمْ تَخْتَانُونَ أَنفُسَكُمْ فَتَابَ عَلَيْكُمْ وَعَفَا عَنْكُمْ فَالآنَ بَاشِرُوهُنَّ وَابْتَغُوا مَا كَتَبَ اللَّهُ لَكُمْ وَكُلُوا وَاشْرَبُوا حَتَّى يَتَبَيَّنَ لَكُمُ الْخَيْطُ الأَبْيَضُ مِنَ الْخَيْطِ الأَسْوَدِ مِنَ الْفَجْرِ ثُمَّ أَتِمُّوا الصِّيَامَ إِلَى اللَّيْلِ وَلاَ تُبَاشِرُوهُنَّ وَأَنْتُمْ عَاكِفُونَ فِيالْمَسَاجِدِ تِلْكَ حُدُودُ اللَّهِ فَلاَ تَقْرَبُوهَا كَذَلِكَ يُبَيِّنُ اللَّهُ آيَاتِه ِ لِلنَّاسِ لَعَلَّهُمْ يَتَّقُونَ

It is made lawful for you to have sexual relations with your wives on the night of As-Saum (the fasts). They are body covering for you and you are the same for them. Allaah knows that you used to deceive yourselves, so He turned to you (accepted your repentance) and forgave you. So now have sexual relations with them and seek that which Allaah 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. And do not have sexual relations with them (your wives) while you are in I’tikaaf in the mosques. These are the limits (set) by Allaah, so approach them not. Thus does Allaah make clear His Ayaat to mankind that they may become Al-Muttaqun.

(Al-Baqarah, ayah 187)

Verily there is a Blessing in Suhur (Pre-Dawn Meal for Fasting) – Dr. Saleh as Saleh [Short Clip|English]

Blessings in Suhur

Source for above: Book of Fasting – Bulughul Maraam – Dar-us-salam Publication

Fasting – Bulugh – 11- 535 – Blessing of Sahuur – 536 – Breaking the Fast

Audio Source: Fasting – Buloughul Maraam

Related Posts for Suhur:

The Prohibition of Observing Saum (Fasting) after the Middle of Sha’ban – Dawud Burbank [Audio|En]

Explanation of Hadith in Riyad-us-Saliheen

Imam Al-Nawawi’s Riyad-us-Saliheen – Chapter 219
The Prohibition of Observing Saum (Fasting) after the Middle of Sha’ban

Read the hadeeth mentioned in the audio at the below link

https://abdurrahman.org/2014/09/04/riyad-us-saliheen-imaam-nawawi-chapter-219/

 

Fasting – Issues FAQ – Dr. Saleh as Saleh [Audio|English]

FAQ – Fasting – Illness – Diabetes – Saleh-As-Saleh

FAQ – Fasting – Illness – Heart Problems – High Blood Pressure – Saleh-As-Saleh

FAQ – Fasting – Illness – Kidney Stones – Saleh-As-Saleh

FAQ – Fasting – Illness – Mental Disease – Saleh-As-Saleh

FAQ – Fasting – Illness – Recovery Anticipated or Not Anticipated – Saleh-As-Saleh

FAQ – Fasting – Illness – Treatment with Nosedrops – Saleh-As-Saleh

FAQ – Fasting – Incense- Candle- Air Freshener- Perfume- Deodorant- Insecticide – Saleh-As-Saleh

FAQ – Fasting – Inhaler – Oct 13 2005 – Saleh-As-Saleh

FAQ – Fasting – IV Infusion – Local Anesthesia – Suppository – Lotion – Saleh-As-Saleh

FAQ – Fasting – Kohl Application – Saleh-As-Saleh

FAQ – Fasting – Medication – Diet Pills – Saleh-As-Saleh

FAQ – Fasting – Medication for Allergy – Nasal Spray – Saleh-As-Saleh

FAQ – Fasting – Medication Taken With or Without Water – Saleh-As-Saleh

FAQ – Fasting – Menses – Start During the Fasting Day – Saleh-As-Saleh

FAQ – Fasting – Menses – Stop at Fajr – Stop During the Day – Saleh-As-Saleh

FAQ – Fasting – Menses at Time of Seeking Laylatul Qadr – Saleh-As-Saleh

FAQ – Fasting – Menses Inhibitor – Saleh-As-Saleh

FAQ – Fasting – Menses Irregular – 2 Questions – Saleh-As-Saleh

FAQ – Fasting – Menses Start at Time of Adhan of Maghrib – Saleh-As-Saleh

FAQ – Fasting – Miscarriage – Human Features Present or Absent – Saleh-As-Saleh

FAQ – Fasting – Postpartum – Getting Benefits from Ramadan – Saleh-As-Saleh

FAQ – Fasting – Postpartum and Nursing – Breading the Fast – Saleh-As-Saleh

FAQ – Fasting – Pregnancy – Bleeding During Pregnancy – Saleh-As-Saleh

FAQ – Fasting – Pregnancy – Nursing – Making Up – Saleh-As-Saleh

FAQ – Fasting – Saliva and Sputum – Dust – Saleh-As-Saleh

FAQ – Fasting – Shaban – 15th Day – Last Part – Saleh-As-Saleh

FAQ – Fasting – Shower – Rinsing Mouth – Saleh-As-Saleh

FAQ – Fasting – Taking Medication While Abstaining From Food – Saleh-As-Saleh

FAQ – Fasting – Travel – 3 Situations in Regards to Hardship Levels – Saleh-As-Saleh

FAQ – Fasting – Travel in a Plane While Fasting – Saleh-As-Saleh

FAQ – Fasting – Ultra Sound Examination – Saleh-As-Saleh

FAQ – Fasting – Women and Taraweeh – Saleh-As-Saleh

FAQ – Fasting – Women Sad Because They Cannot Fast – Saleh-As-Saleh

FAQ -_Fasting – Brushing With Toothpaste – Gargling – Rinsing Mouth – Saleh-As-Saleh

FAQ – Fasting – Blood Donation – Saleh-As-Saleh

FAQ – Fasting – Dentist Visit – Dental Anesthesia – Tooth Extraction – Saleh-As-Saleh

FAQ – Fasting – i’tikaaf for Women – Seclusion is Not Done at Home – Saleh-As-Saleh

Fasting Shawwal When One has days to Make up from Ramadhaan – Shaykh Muqbil

http://mtws.posthaven.com/fasting-sha…
Translated by Raha ibn Donald Batts حفظه الله

Video Courtesy: Bilal Nahim

Person travelling from one country to another where the new crescent of Shawwal has been sighted

If a person travels from one country to another where the new crescent of Shawwal has been sighted, should he follow them and break his fast?

Q. 394. If a fasting person travels from one Islamic country to another and it was announced in the first country that the new crescent of Shawwal has been sighted, should he follow them and break his fast, bearing in mind that the new crescent of Shawwal has not yet been sighted in the second country?

A. If a person travels from one Islamic country to another, and the breaking of the fast in the country to which he has travelled was delayed, then he should remain (fasting) with them until they break their fast, because fasting is when the people fast and breaking the fast is when the people break their fast and ( ‘Eid) Al-Adha ( Sacrifice) is on the day when the people sacrifice their animals, even if it means that he increases a day or more. It is the same as if he travelled to a country where the sunset is late for his usual day might be lengthened by two or three hours, or more if he travelled to another country. The new crescent has not been seen there, and the Prophet (صلى الله عليه و سلم) ordered us to not fast unless we see the new crescent, and he also said: “Break your fast when you see it.”

As for the opposite, such as when he travels from a country in which confirmation of the start of the month is delayed to a country in which the start of the month has been confirmed, then he should break his fast with them and make up for what he has missed of Ramadan later. If he missed a day, he must make up for a day and if he missed two days, he must make up for two days.

We say that he makes it up in the second case, because it is not possible for the month to be less than twenty-nine days, nor for it to be more than thirty days. And we say to him: Break your fast, even if you have not completed twenty-nine days, because the new crescent has been seen, and once it has been seen, you must break your fast. And since you have fasted less than twenty-nine, because it is not possible for the month to be less than twenty-nine, so you must complete twenty-nine days, as opposed to the first situation, for you should not break your fast until the new crescent has been seen, and if it has not been seen, then you are still in Ramadan. So, how can you break your fast, for you must fast, even if the month was increased for you, it is only like the increase in the hours of the day .

Posted from : Fatawa Arkanul-Islam : Islamic Verdicts on the Pillars of Islam (Volume2)
By the Honorable Shaikh Muhammad bin Salih Al- ‘Uthaimeen
Collected and Arranged by Fahd bin Nasir bin Ibrahim As-Sulaiman
Published by dar-us-salam

Whoever Breaks his Fast with an Excuse, then he is Not Obliged to Fast for the rest of the Day – Shaykh Ibn Uthaymeen

Bismillaah

Q. 400. If a person breaks his fast due to some excuse, and then the excuse is removed during the day, should he fast for the remainder of the day?

A. He is not obliged to fast. This is because it has been made lawful for this man to break his fast on this day based upon an evidence from the Islamic Law. The Islamic Law allows one who is compelled to take medication for example, to take it, but if he takes, he breaks his fast. Therefore the prohibition of the day does not apply to him, because it has been permitted for him to break his fast, but he is required to compensate for it, and for us to require him to fast without any benefit is legally incorrect. So as long as this man does not benefit from fasting, it is not incumbent upon him.

An example of this would be a man who sees someone drowning in the water and he says: If I drank, it would be possible for me to save him, and if I did not drink, it would not be possible for me to save him, so he drinks and then saves him and he eats and drinks for the remainder of the day. This man is not prohibited from eating and drinking on this day, since it has been made lawful for him not to fast in accordance with the Islamic Law. Therefore, he is not required to fast.

For this reason, if there was a sick person, would we say to him: Do not eat unless you are hungry and do not drink unless you are thirsty? Meaning: Do not eat or drink except due to necessity. We would not say this to him, because it is permissible for the sick person to break his fast.

So, every person who breaks his fast in Ramadan in accordance with some legal evidence is not obliged to fast, and vice versa.

Whoever breaks his fast without an excuse, then he must fast, because it is not lawful for him to break his fast and he has transgressed the prohibition of that day without permission from the Islamic Law. So, we must compel him to fast the remainder of the day and to make up for it.

And Allah knows better.

Q. 398. What are the permissible excuses for breaking the fast?

A. The permissible excuses for breaking the fast are: Illness and travel, as mentioned in the Qur’an.

Among other excuses is that a woman is pregnant and she fears for herself or her child. Another excuse is that a woman is breast-feeding and she fears for herself or her breast-fed child if she fasts.

Another excuse is that a person needs to break his fast in order to save the life of someone. For example, he finds a drowning person in the sea, or someone who is surrounded on all sides by fire, and he needs to break his fast in order to save him – in that case, he may break his fast and save him.

Another such case would be if a person needed to break his fast in order to strengthen himself for Jihad in Allah’s Cause, that would also be a permissible cause for him to break his fast, because the Prophet sallallaahu`alaihi wa sallam said to his Companions, may Allah be pleased with them:

You will meet the enemy tomorrow morning, so breaking the fast stronger for you, so break your fast.” [1]

So, if there is a permissible excuse for breaking the fast, and a person breaks his fast due to it, it is not necessary for him to fast for the remainder of that day. Therefore, if it transpired that a person had broken his fast in order to save a person’s life, he should continue to eat and drink, even after saving him. This is because he broke his fast for a reason which permits him to break his fast, so it is not necessary for him to fast in that case, because the prohibition of breaking fast on that day has been removed due to the permissible cause for breaking the fast.

For this reason, we support the most authoritative opinion in this matter, which is that if a sick person became well during the day and he was not fasting, it is not necessary for him to fast, and if a traveller arrived during the day at his hometown and he was not fasting, it is not necessary for him to fast, and if a menstruating woman became clean during the day, it is not necessary for her to fast. This is because all of these people broke their fasts for legitimate reasons, and so on that day, there was no obligation upon them to fast, due to the lawful permission for breaking it at that time, so it is not necessary for them to fast.

This is as opposed to the case where it is confirmed that the month of Ramadan has begun during the day in that case, it is necessary to fast. The difference between the two cases is clear, because if the evidence appears (that Ramadan has begun) during the day, it has been confirmed that fasting on that day is obligatory for them, but they are excused for the time before the evidence became clear to them due to their ignorance of it. This is why, if they knew that this day was a day of Ramadan, it is obligatory for them to fast. But as for those other people whom we have described, it is permissible for them to break their fast, even though they are aware (that it is Ramadan) and the difference between them is clear.

[1] Reported by Muslim in the Book of Fasting, in the Chapter: The Reward of One Who Breaks His Fast on a Journey if He Undertakes a Task (1120).

Source: Fataawa Arkaan al-Islam by Shaykh Muhammad ibn ‘Uthaymeen (may Allaah have mercy o­n him), vol 2, dar-us-salam publications

It is Sunnah to delay the Suhoor (Pre-Dawn Meal) – Shaykh al-Albaani

“My Ummah will continue to be upon good for as long as they hasten to break the fast and delay the pre-dawn meal.”

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 (صلى الله عليه و سلم) ‬ 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 (صلى الله عليه و سلم) ‬and by his practice. So the Companions of the Prophet (صلى الله عليه و سلم) ‬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 (صلى الله عليه و سلم) ‬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 (صلى الله عليه و سلم) ‬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 (صلى الله عليه و سلم) ‬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 Abdullaah Ibn ¹Umar Ibn al-Khattaab -radiyallaahu `anhu, that the Prophet (صلى الله عليه و سلم) ‬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 Maktoom, 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 Aayaat. 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 Allaah’s Messenger (صلى الله عليه و سلم) ‬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 (صلى الله عليه و سلم) ‬that we should not exceed the due limits in our Religion. So He said, in the Noble Qur·aan:

‘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 (صلى الله عليه و سلم) ‬said to us, or he (صلى الله عليه و سلم) ‬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 (صلى الله عليه و سلم) ‬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 (صلى الله عليه و سلم) ‬.

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 (صلى الله عليه و سلم) ‬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 (صلى الله عليه و سلم) in that which he encouraged us upon and clarified to us.

The above is posted from(Beautiful Talk) Sunnahs Neglected in Ramadaan– Imaam Muhammad Naasir-ud-Deen Al-Albaanee rahimahullaah , Translated by Dawud Burbank rahimahullaah

“… So that you may become people having Taqwaa” – Explained by Shaykh al-Albaani

بسم الله الرحمن الرحيم

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.’ [Sooratul-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 (صلى الله عليه و سلم) , 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 Majestic, 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 (صلى الله عليه و سلم) ‬clearly stated and completely clarified this point of divine wisdom, by his (صلى الله عليه و سلم) ‬saying, as is reported in the Saheeh of al-Bukhaaree (no. 1903), that he (صلى الله عليه و سلم) ‬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 (صلى الله عليه و سلم) ‬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 (صلى الله عليه و سلم) ‬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.

The above is posted from(Beautiful Talk) Sunnahs Neglected in Ramadaan– Imaam Muhammad Naasir-ud-Deen Al-Albaanee rahimahullaah , Translated by Dawud Burbank rahimahullaah

Hasten to break your fast & pray Maghrib Prayer in the Masjid – Shaykh al-Albaani

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 (صلى الله عليه و سلم) ‬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 (صلى الله عليه و سلم) ‬made clear to us by his action and practice.

He (صلى الله عليه و سلم) ‬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.
(ii) 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 (صلى الله عليه و سلم) ‬ 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 (صلى الله عليه و سلم) ‬was careful to implement this Sunnah by teaching it, and by putting it into practice.

As for his teaching, then he (صلى الله عليه و سلم) ‬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 (صلى الله عليه و سلم) ‬encouraged hastening to break the Fast, and the Messenger (صلى الله عليه و سلم) ‬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 (صلى الله عليه و سلم) ‬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 (صلى الله عليه و سلم) ‬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, meaning: the light of day, the light of the sun, When we broke our fast, 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 (صلى الله عليه و سلم) ‬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 (صلى الله عليه و سلم) ‬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 above is posted from(Beautiful Talk) Sunnahs Neglected in Ramadaan – Imaam Muhammad Naasir-ud-Deen Al-Albaanee , Translated by Dawud Burbank rahimahullaah

Menses & Fasting – Shaykh ibn Uthaymeen

It is unlawful for a menstruating woman to perform all types of fasting: obligatory or optional.

It is, however, obligatory to make up for the missed obligatory days of fasting as explained by ‘Aisha (رضي الله عنها):

“We passed through this (period of menstruation), and we were ordered to complete (i.e., compensate) the fasts but we were not ordered to complete the prayers” (agreed upon Hadeeth) [34].

If the woman encounters menses while fasting then her fasting is negated even if her blood flow occurs a moment before sunset. If this day is one of the prescribed days of fasting then she must make up for this day once she becomes clean. If on her day of fasting she feels she is about to have her menses but no blood flow actually occurs till after sunset, then her fasting is complete and is not negated in accordance with the right opinion about this matter.

This is because there is no ruling regarding blood inside the woman’s body and because the Prophet (صلى الله عليه و سلم) when asked:

“Is it necessary for a woman to take a bath after she has a wet dream (nocturnal sexual discharge)?”

he replied: “Yes, if she notices a discharge.” [35]

So, he (صلى الله عليه و سلم) conditioned the ruling upon the actual seeing of the discharge and not upon its transfer (from inside-out). Similarly in the case of Haid, the ruling applies once there is an actual seeing of discharge.

Case: If a woman’s period continues till after dawn (Fajr), then no fasting will be acceptable from her on this day even if she becomes clean moments after dawn.

Case: If she becomes clean before Fajr and she fasted, then her fasting is correct even though she may have not taken her cleaning bath till after Fajr time. This is the same as in the case of the person who has Jannabah. If he (she) intends to fast and did not take his (her) bath until after Fajr, then his (her) fasting on this day is correct. This is in accordance with the Hadeeth of ‘Aisha (رضي الله عنها) who said that:

“The Prophet (صلى الله عليه و سلم) used to get up in a state of Jannabah (after sexual relations with his wives) and fast during the month of Ramadan.” [36]

Footnotes:

[33] Ibin Taymeeyah in Al-Fatawa (religious decrees) V. 26, P. 191.
[34] The text is from Saheeh Muslim, V.1, P. 191.
[35] Saheeh Al-Bukhari (Arabic-English) V.1, P. 171-2, Hadeeth # 280.
[36] Aisha (رضي الله عنها) said: “The dawn broke upon the Messenger of Allah (صلى الله عليه و سلم) during the Ramadan in a state of Jannabah not becuase of sexual dream

***

Question 10:

Suppose a woman becomes clean from her menses before Salat Al-Fajr but she took her bath after the commencement of the Salat time, and fasted that day. Is her fasting correct?

Answer by Shaykh Uthaymeen:

If a woman becomes clean during the month of Ramadan one minute before the commencement of the prescribed time of Salat Al-Fajr, then she must fast that day and her fasting is correct and it is not mandatory upon her to make up the fast because she fasted while she was clean even though she did not take her bath till after the rise of Fajr. This is similar to the case when a man has a wet dream or in a state of Jannabah. He can have his Suhor (meal before Fajr), fast and take his bath after Fajr.

I want to caution some women who may think that if they get their menses after breaking the fast and before Isha’ then their fasting was incorrect. This understanding is wrong. Their fasting is correct and complete even if they get their respective periods one moment after sunset (Maghrib).

***

Question 6:

A woman has reached sixty five years of age. She did not give birth to any child during the last nineteen years. For the past three years she had continuous bleeding. What should she do for fasting and what should women like her do (regarding Salat and Fasting)?

Answer by Shaykh ibn Uthaymeen:

This type of woman should refrain from fasting and Salat during the time of her regular cycle of menses. If for example she used to have her normal period of menses during the first six days of the month, then she should refrain from fasting and praying during the first six days of each month. Once that is done, she should take a bath and perform Salat and fast.

As to the how she offers her Salat, she should wash her private part real well and apply a pad to it and make ablution. She does this at the time of the obligatory prayers. She could also do the same for the optional prayers at times other than the times of the obligatory prayers.

Because of the difficulty encountered by such woman, it is allowable for her to combine (but not shorten) the Thuhr with the ‘Asr prayer (and pray either at time of Thuhr or at time of ‘Asr) and the Maghrib with the Isha’ (and pray either at time of Maghrib or at time of Isha’). This way she can do this type of preparation for her Salat three times (including one for Fajr prayer) instead of five times a day. She can perform optional prayers based upon her ablution for either of the combined prayers.

Question 5:

What should a woman do when she does not make up for the days she did not fast in Ramadan due to her menses?

Answer by Shaykh ibn Uthaymeen:

It is regrettable for something like this to happen amongst the believing women. This is either due to ignorance or laziness and both reasons are wrong! because the cure for ignorance is to ask those who know and the cure for laziness is the fear of Allah and His punishment. So a woman who may have done this should sincerely repent to Allah and seek His forgiveness. She should also try her best to find out the number of days she missed and make up for it. I ask Allah to accept the repentance of such women.

Source[eBook] Natural Blood of Women – Shaykh Uthaymeen – Dr Saleh As-Saleh