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

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“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

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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

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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

Ramadan is the best time to perform ‘Umrah – Imam Ibn Baaz

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Q: Does performing ‘Umrah (lesser pilgrimage) during the months of Hajj have any particular virtue different from performing it in other months?  

A: The best month to perform ‘Umrah is during Ramadan, for the Prophet (peace be upon him) said:

‘Umrah (performed) in Ramadan is equal to Hajj (in reward). [1]

(Agreed upon its authenticity by Imams Al-Bukhari and Muslim)

According to another narration by Al-Bukhari:

It is equivalent to performing Hajj with me. [2]

According to the narration by Muslim:

It is equivalent to Hajj or Hajj performed with me (in reward). [3]

This means that it is equivalent to Hajj or (indicative of uncertainty on the part of the Hadith narrator) equivalent to Hajj performed with the Prophet (peace be upon him).

Then, comes the ‘Umrah in Dhul-Qa‘dah, for all the ‘Umrahs which the Prophet (peace be upon him) performed took place in Dhul-Qa‘dah. Allah (Glorified be He) says:

Indeed in the Messenger of Allâh (Muhammad صلى الله عليه وسلم) you have a good example to follow  [4]

May Allah grant us success!

Footnotes:

[1] Narrated by Imam Ahmad, Section on the Hadiths narrated by Banu Hashim, the beginning of the Chapter on the Hadiths narrated by `Abdullah ibn `Abbas, no. 2804; and Ibn Majah, Book on rituals, Chapter on excellence of performing `Umrah in Ramadan, no. 2994.

[2] Narrated by Al-Bukhari, Book on Hajj, Chapter on Hajj for women, no. 1863.

[3] Narrated by Muslim, Book on Hajj, Chapter on excellence of performing `Umrah in Ramadan, no. 1256.

[4] Surah Al­Ahzab, 33: 21

Source: Fatwas of Ibn Baz

http://www.alifta.net/Fatawa/FatawaChapters.aspx?languagename=en&View=Page&PageID=48&PageNo=1&BookID=10

Related Link:

Menses & Fasting – Shaykh ibn Uthaymeen

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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

Experiencing Istihadah during the daytime in Ramadan – Permanent Committee

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The second question of Fatwa no. 6495

Q: What is the ruling on the blood that comes out of a woman outside the menstrual or post-partum period? Should she make up later for the days in which she experiences such blood during the daytime of Ramadan? 

A: All praise be to Allah Alone, and peace and blessings be upon the Messenger of Allah, his family and Companions.

If the blood referred to above comes out of her during the daytime in Ramadan and it is not menstrual blood or postpartum blood, she is obliged to observe Sawm (Fasting) and Salah (Prayer).

She must not stop observing Sawm or Salah, and she does not need to make up later for the days in which she observed Sawm and Salah while having Istihadah (abnormal vaginal bleeding outside the menstrual or post-partum period). 

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’
Source: Fatwas of the Permanent Committee

Posted from: http://www.alifta.net/Fatawa/FatawaChapters.aspx?languagename=en&View=Page&PageID=34&PageNo=1&BookID=10

Would you like. . . . ? Great Rewards for Easy Actions

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Translated By Abbas Abu Yahya

1 – Would you like to be close to Allaah?

The Messenger of Allaah –sallAllaahu alayhi wa Salam– said:

(( أقرب ما يكون العبد من ربه و هو ساجد فأكثروا الدعاء ))

‘The closest the slave of Allaah is to his Lord is when he is in Sajda (prostration), so make Dua a lot.’

[Collected by Muslim]

2 – Would you like the reward of Hajj?

The Messenger of Allaah –sallAllaahu alayhi wa Salam– said:

 (( العمرة فى رمضان تعدل حجة أو حجة معى ))

‘Umrah in Ramadan is equivalent to Hajj or Hajj with me.’

[Collected by Bukhari and Muslim]

3 – Would you like a home in Paradise?

The Messenger of Allaah –sallAllaahu alayhi wa Salam– said:

(( من بنى مسجداً لله بنى الله لة فى الجنه مثلة ))

‘Whoever built a Masjid for Allaah, then Allaah builds for him in Paradise likewise. ‘

[Collected by Muslim]

4 – Would you like to achieve the pleasure of Allaah Subhanahu wa Ta’ala? 

The Messenger of Allaah –sallAllaahu alayhi wa Salam– said:

 (( إن الله ليرضى عن العبد يأكل الأكلة فيحمده عليها و يشرب الشربة فيحمده عليها ))

‘Indeed Allaah is pleased with the slave of Allaah who eats a morsel of food and praises Allaah for it and drinks a sip and praises Allaah for it.’

[Collected by Muslim]

5 – Would you like your Dua’ to be responded to?

The Messenger of Allaah –sallAllaahu alayhi wa Salam– said:

(( الدعاء بين الأذان و الإقامة لا يرد ))

‘The Dua’ made between the Adhan and the Iqama is not rejected.’

[Collected by Abu Dawood, Tirmidhi, Ibn Hibban authenticated by Albaani in ‘Saheeh al-Jamia’ no. 3408]

6 – Would you like the reward for fasting the complete year written for you?

The Messenger of Allaah –sallAllaahu alayhi wa Salam– said:

صوم ثلاثة أيام من كل شهر يعدل صوم الدهر كله))))

‘Fasting three days from every month is equivalent to fasting the whole year.’

[Collected by Bukhari and Muslim]

7 – Would you like to have good deeds the size of mountains?
The Messenger of Allaah –sallAllaahu alayhi wa Salam– said:

(( من شهد الجنازة حتى صلى عليها فلة قيراط و من شهدها حتى تدفن فلة قيراطان قيل و ما القيراطان ؟ قال مثل الجبلين العظيمين ))

‘Whoever attends a funeral prayer until he prayed for the deceased then he will have a Qiraat (mountain of gold) of reward and whoever attends the funeral until the burial will have two Qiraat of reward.’

It was asked what are two Qiraat?  The Prophet said: ‘The like of two great mountains.’

[Collected by Bukhari and Muslim]

8 – Would you like to accompany the Prophet in Paradise?

The Messenger of Allaah –sallAllaahu alayhi wa Salam– said:

(( أنا و كافل اليتيم كهاتين فى الجنه و أشار بإصبعية السبابة و الوسطى ))

‘I and the guardian of an orphan are like these two in Paradise,’ and he indicated by placing his index finger and forefinger together.’

[Collected by Bukhari]

8 – Would you like that your actions continue after your death?

The Messenger of Allaah –sallAllaahu alayhi wa Salam– said:

إذا مات الإنسان انقطع عمله إلا ثلاث : صدقة جارية , أو علمٍ ينتفع به , أو ولد صالح يدعو له

‘If a person dies his actions are discontinued except for three: continuous charity, or knowledge which is benefited by, or a righteous son (child) who supplicates for him.’

[Collected by Bukhari]

9 – Would you like a gem from the gems of Paradise?

The Messenger of Allaah –sallAllaahu alayhi wa Salam– said:

 (( لا حول ولا قوه الا بالله ))

‘There is no power or might except with Allaah.’

La hawla wa la quwwata illa billaa

[Collected by Bukhari and Muslim]

10 – Would you like the reward of praying the whole night?

The Messenger of Allaah –sallAllaahu alayhi wa Salam– said:

(( من صلى العشاء فى جماعة كأنما قام نصف الليل و من صلى الصبح فى جماعة كأنما صلى الليل كلة ))

‘Whoever prays Isha prayer in congregation then it is as if he prayed half the night, and whoever prayed the morning prayer in congregation then it is as if he prayed the whole night.’

[Collected by Muslim]

11 – Would you like to read a third of the Qur’aan in a minute?

The Messenger of Allaah –sallAllaahu alayhi wa Salam– said:

(( قل هو الله أحد تعدل ثلث القرأن ))

‘Say Allaah is only one is equivalent to a third of the Qur’aan.’

[Collected by Muslim]

12 – Would you like that your scales are heavy with good deeds?

The Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

(( كلمتان خفيفتان على اللسان حبيبتان الى الرحمن ثقيلتان فى الميزان)(

There are two words which are gentle on the tongue, beloved to ar-Rahmaan and heavy on the scales: –

: سُبْحَانَ اللَّهِ وَبِحَمْدِهِ ، سُبْحَانَ اللَّهِ الْعَظِيمِ.

‘Far is Allaah from imperfection and praise is for Him, Far is Allaah The Sublime from imperfection

Subhana Allaahi wa Bihamdihi, Subhana Allaahil Atheem

[Collected by Bukhari and Muslim]

 

13 – Would you like that Allaah increases your provisions?

The Messenger of Allaah –sallAllaahu alayhi wa Salam– said:

(( من سرة أن يبسط فى رزقة أو ينسأ له فى أثرة فليصل رحمه ))

‘Whoever is pleased that his provision is increased or that his life is lengthened then he should keep good relations with his relatives.’

[Collected by Bukhari]

14 – Would you like that Allah would love to meet you?

The Messenger of Allaah –sallAllaahu alayhi wa Salam– said:

(( من أحب لقاء الله أحب الله لقائة ))

‘Whoever loves to meet Allaah,  then Allah loves to meet him.’

[Collected by Bukhari]

15 – Would you like that Allaah protects you?

The Messenger of Allaah –sallAllaahu alayhi wa Salam– said:

(( من صلى الصبح فهو في ذمة الله ))

‘Whoever prays the morning prayer then he is under the protection of Allaah.’

[Collected by Muslim]

16 – Would you like Salat sent upon you ten-fold?

The Messenger of Allaah –sallAllaahu alayhi wa Salam– said:

من صلّى عليّ واحدة صلى الله عليه بها عشراً

‘Whoever sends Salat upon me once, then Allaah sends Salam upon him ten-fold.’

[Collected by Muslim, Abu Dawood, Nisa’ee, Tirmidhi & Ibn Hibban. Albaani graded it Saheeh in ‘Saheeh Targheeb wa Tarheeb’ 2/288/1656]

17 – Would you like that Allaah raises your status?

The Messenger of Allaah –sallAllaahu alayhi wa Salam– said:

(( و ما تواضع أحد لله إلا رفعه الله عز و جل ))

‘No one humbled himself for Allaah except that Allaah -Azza wa Jal –raises his status.’

[Collected by Muslim]

 

18 – Would you like to be distanced between yourself and hell fire by seventy years?

The Messenger of Allaah –sallAllaahu alayhi wa Salam– said:

(( من صام يوماً فى سبيل الله باعد الله بينة و بين النار سبعين خريفاً ))

‘Whoever fasted a day for the sake of Allaah, then Allaah distances between him and the Hell fire seventy years.’

[Collected by Bukhari and Muslim]

Treatment with Hijamah (cupping) and Doctors’ Denial of its Effectiveness – alifta

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Treatment with Hijamah versus medical denial

Useful note

Treatment with Hijamah (cupping) and doctors’ denial of its effectiveness: Hijamah has great effect on health. It is stated in the Hadith of Isra’ (Night Journey): “Whenever the Prophet (peace be upon him) passed by a host of angels they would instruct him to command his Ummah (the Muslim nation) to use Hijamah”. There are waste products that remain in the blood from substances circulated and secreted throughout the body. Unless such waste products are gradually cleared little by little, they would cause great harm to people risking their lives. Since the human body continuously produces substances that are surplus to its requirements, Hijamah has been introduced. Yet, doctors see it ineffective, and this is not strange, for they lack great deal of knowledge about many matters.

It is fair to give each person their right, and doctors should be given their due rights relating to their profession. Yet treatment of diseases is beyond comprehension and restriction, and doctors are not experienced in a lot of methods outside their area of specialization. Allah (Exalted be He) says: And of knowledge, you (mankind) have been given only a little. (Surah Al-Isra’, 17: 85) Doctors often deny particular matters prescribed by Shari`ah (Islamic law) due to their great ignorance of their effectiveness. This is because many of them are westernized, have studied under western teachers, or they mainly derive their knowledge from western sources of knowledge.

Their denial of many of the matters prescribed by Shari`ah is not, however, based on scientific principles, but rather a blind pursuance of those who deny prophethood and imperceptible matters such as existence of Jinn (creatures created from fire) and the effect of the envious eye. For instance, they diagnose possession by Jinn as nervous disorders.

[Issued by His Eminence Shaykh Muhammad ibn Ibrahim Al Al-Shaykh, may Allah be merciful to him]

Fatwas on Medical Issues and the Sick>Rulings related to medicines>Treatment with Hijamah versus medical denial

Posted from: http://www.alifta.net

Related Link:

Umrah in Ramadhan – If a traveller arrives in Makkah and he is fasting, should he break his fast? – Shaykh ibn Uthaymeen

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Q. 405. If a traveller arrives in Makkah and he is fasting, should he break his fast in order to gain strength to perform ‘Umrah?

A. We say that the Prophet (صلى الله عليه و سلم) entered Makkah on the twentieth of Ramadan in the year of the conquest of Makkah and he was not fasting, and he led the people of Makkah in a two Rak’ah prayer and he said to them:

“Oh, people of Makkah! Complete the prayer (i.e. pray four Rak’ahs), for we are travellers.” [1]

It has been confirmed in Sahih Al-Bukhari that the Prophet (Sallallaahu alaihi wa sallam) did not fast for the remainder of the month, because he was a traveller, so the journey of a person performing ‘Umrah does not end with his arrival in Makkah, and he is not obliged to fast if he arrives while not fasting.

Some people might continue to fast even while they are travelling, thinking that to fast while travelling in the present day is not difficult for people. So, they will continue fasting even while travelling, then they arrive in Makkah and feel tired, and so they say to themselves: Should I continue my fast and delay the ‘Umrah until after I have broken my fast, or should I break my fast in order to perform the ‘Umrah immediately upon arrival in Makkah. We would say to them in these circumstances: It is better for you to break your fast in order to perform ‘Umrah immediately upon arrival in Makkah, in order to perform this rite. 

Because when the Prophet (صلى الله عليه و سلم) entered Makkah and he was performing his religious rites, he would go straight to the Masjid, even making his camel kneel outside the Masjid, entering it in order to perform the rites, for he was so preoccupied with it. Therefore, for those who perform ‘Umrah, breaking your fast in order to perform ‘Umrah briskly is better than remaining in a state of fasting, then performing your ‘Umrah after you have broken your fast at night.

It is confirmed from the Prophet (صلى الله عليه و سلم) that he was fasting on his journey to the battle for the conquest of Makkah, and the people came to him and said: “Oh, Messenger of Allah! Fasting has become difficult for the people and they are waiting to see what you will do.” And this was after ‘Asr, but the Prophet (صلى الله عليه و سلم) called for water and drank it while the people were watching. [2] So, the Prophet broke his fast during his journey, indeed, he broke his fast at the end of the day, and all of this was in order to make it clear to his people that this was permissible. Fasting while travelling, as some do, in spite of difficulty, contradicts the Sunnah; of this there is no doubt. To this applies the statement of the Prophet (صلى الله عليه و سلم):

“It is not righteousness to fast while on a journey. ” [3]

Footnotes:

[1] Reported by Al-Bukhari in the Book of Battles, in the Chapter: The Battle of the Conquest in Ramadan (4275).
[2] Reported by Muslim in the Book of Fasting, in the Chapter: The Permissibility of Fasting or Breaking the Fast During the Month of Ramadan for the Traveller Without Disobedience (1114)
[3] Reported by Al-Bukhari in the Book of Fasting, in the Chapter: The Statement of the Prophet to the One Who Was Shaded and Upon Whom the Heat Was Oppressive: It is not righteousness to fast whilst on a journey. (1946); and by Muslim in the Book of Fasting, in the Chapter: The Permissibility of Fasting and Breaking the Fast During the Month of Ramadan for the Traveller Without Disobedience (1115).

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 – http://salaf-us-saalih.com/ramadhan/

“I am Allaah’s Slave and His Messenger” – Compiled & Translated by Dawud Burbank

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بسم الله الرحمن الرحيم 

IMAAM AN-NASAA·EE reported in his “`Amalul-Yawm wal Laylah” (no. 250):

<<Aboo Bakr ibn Naafi` related to us, saying: Bahz narrated to us, saying: Hammaad ibn Salamah narrated to us, saying: Thaabit narrated to us: from Anas:

that some people said to Allaah’s Messenger (صلى الله عليه و سلم): “O best one of us, and the son of the best of us! O our chief and the son of our chief!” So Allaah’s Messenger (صلى الله عليه و سلم) said: << O people! Say what you have to say, and do not let Satan mislead you into following desires. I do not want you to raise me above the position which Allaah -the Most High – gave to me. I am Muhammad the son of ‘Abdullaah. His Slave and His Messenger. >>

Also reported by Ahmad, Ibn Humayd in “al-Muntakhab”, Ibn Mandah in “atTawheed”, and others.

Shaikh al-Albaanee said: “Its chain of narration is “Saheeh” to the standard of Muslim.” [“Ghaayatul-Maraam” (no. 127); “as-Saheehah” (nos. 1097 & 1572).

***

Shaikh Saalih al-Fawzaan -hafizahullaah- said in “I`aanatul-mustafeed bisharh Kitaabit-Tawheed” (2/435- ):

“…Their saying: “O our chief and the son of our chief!” was something the Prophet (صلى الله عليه و سلم) rebuked; and likewise their saying: “O best one of us and the son of the best of us! “The Prophet (صلى الله عليه و سلم) also criticised this, because the Messenger (صلى الله عليه و سلم) did not desire praise. Rather he wanted to be described with that which Allaah-the Most High – described him with: with Messengership and Prophethood, and that is sufficient honour for him (صلى الله عليه و سلم).

His saying: << And do not let Satan mislead you into following desires ( laa yastahwiyannakumush-Shaytaan). >> : (yastahwiyannakum) means: that he leads you into following desires which lead away from the path of Allaah -the Mighty and Majestic; or it is from “al-Hawiyy”, which means falling into destruction; meaning: let not Satan cause you to fall into misguidance, or let him not cause you to fall into desires which lead you astray from the path of Allaah -the Mighty and Majestic; for Satan misleads people in gradual stages, until he brings about their destruction. So the Muslim should be aware of Satan, and his misleading in gradual stages, and his leading into following desires. He should not relax with regard to Satan about anything, even if it is something slight, since it will become greater and larger.

Then he (صلى الله عليه و سلم) said:

<< I am Muhammad, Allaah’s Slave and His Messenger. >>

This is the correct way to mention him (صلى الله عليه و سلم) with praise: servitude and Messengership.

<< I do not love that you raise me above the position which Allaah -the Mighty and Majestic-gave to me. >>

This is the wisdom behind his (صلى الله عليه و سلم) forbiddance: that he feared for them, in their praising of him, that they would raise him above the position which Allaah gave to him; and that is Servitude (`Uboodiyyah) and Messengership (Risaalah). So he feared that they would start to believe that he had some aspects of Lordship ( Ruboobiyyah), just as happened to the Christians with regard to `Eesaa -`alaihis-Salaatu was-Salaam.

So the saying “His Slave” (`Abduhu ) prevents excessive praise (ghuluww); and the saying “His Messenger” (Rasooluhu) prevents belittlement of him (صلى الله عليه و سلم). So you should not just say that he is only a man and a human, and think that he has no distinction over the rest of mankind, as is said by the Unbelievers:

“You are nothing but a man like us” [Sooratush-Shu`araa·. (26): 154]

SO THESE TWO HADEETH [1] GIVE US SOME TREMENDOUS POINTS OF BENEFIT:

[1] i.e. This hadeeth along with a similar hadeeth of `Abdullaah ibn ash-Shikhkheerradiyallaahu `anhu.

THE FIRST POINT OF BENEFIT:

Is a warning against going beyond the limits (al-ghuluww) with regard to him (صلى الله عليه و سلم), by way of excessive praise; and that he should only be described with those attributes given to him by Allaah: Servitude ( al-`Uboodiyyah) and Messengership (ar-Risaalah).

As for going beyond the limits regarding him, and describing him as removing troubles and forgiving sins, and that rescue and relief can be sought from him- `alaihis-Salaatu was-Salaam-after his death: as actually occurs with many of those who have deviated today, in what they call “poems of praise of the Prophet”- such as “al-Burdah” of al-Boosayree; and its like from what has been said by the deviants; then this is excessiveness ( ghuluww) which has led to shirk; such as the saying of al-Boosayree:

‘O noblest one of the creation! I have none to seek protection
and shelter with besides you, when disasters strike;
And if you do not take hold of my hand in the Hereafter,
as a favour from you, then O how I shall fall!
Since from your generosity comes the whole world and its treasures;
and from your knowledge is the knowledge of the Preserved Tablet and the Pen.’

This is going beyond the due limits (ghuluww), and Allaah’s refuge is sought, which led to Unbelief and Shirk, to such an extent the he did not leave anything for Allaah at all! He ascribed everything to the Messenger (صلى الله عليه و سلم): This world and the Hereafter ascribed to the Messenger. The Preserved Tablet and the Pen ascribed to the Messenger. That none can save from the Torment on the Day of Resurrection except the Messenger. So what then remains for Allaah- the Mighty and Majestic?

This is a poem which they circulate, memorise, and recite during the “mawlid” (Innovated birthday celebrations). Likewise other poems of Kufr and Shirk, particularly that which they recite during the innovated mawlid (birthday celebrations) from poems of Shirk. The cause of all of this is exceeding the bounds (ghuluww) with regard to the Messenger (صلى الله عليه و سلم).

As for praising him (صلى الله عليه و سلم) with that which Allaah described him with, that he is a Slave [of Allaah] (`Abd) and Messenger (Rasool), and that he is the best of the creation, then there is no harm in this ; just as occurs in the poetry of the Companions who praised him, like the poetry of Hassaan ibn Thaabit, and Ka`b ibn Zuhayr, and likewise Ka`b ibn Maalik, and `Abdullaah ibn Rawaahah.

These are pure and good poems. The Prophet (صلى الله عليه و سلم) heard them and approved of them because they did not contain any excessive praise (ghuluww); rather they contained a mention of his (صلى الله عليه و سلم) characteristics…. >>. ”

***

Shaikh Muhammad ibn Saalih al-`Uthaymeen – rahimahullaah- said in “alQawlul-Mufeed `alaa Kitaabit-Tawheed”. ( 2/519-521):

“His saying: “I am Muhammad, the Slave of Allaah and His Messenger”: Muhammad is his personal name and “`Abdullaah’ (Allaah’s Slave) and “Rasooluhu” (His Messenger) are two attributes of his; and these two characteristics are the finest and most profound of the characteristics of the Messenger (صلى الله عليه و سلم). So therefore Allaah -the Most High – described him with Servitude with regard to the greatest of positions:

in the position of His sending the Qur·aan down to him. He-the Most High – said:

“Exalted is He who sent down the Criterion to His Slave” [Sooratul-Furqaan (25):1]

and He described him with it in the situation of the Night-Journey. He-the Most High – said:

“Perfect is He who took His Slave on a journey by night” [Sooratul-Israa· (17):1]

and He described him with it in the situation of his ascent through the heavens. He -the Most High – said:

“So He revealed to His Slave whatever He revealed” [Sooratun-Najm (53): 10]

and He described him with it in the situation of defending him and challenging his opponents. He-the Most High – said:

“And if you are in doubt concerning that which We sent down to Our Slave” [Sooratul-Baqarah (2):23]

and the same was the case with the (rest of the) Prophets, such as in His Saying – He the Most High:

“O descendants of those whom We carried in the ship along with Nooh. Indeed he was a thankful slave” [Sooratul-Israa· (17): 3]

So this is a special and specific Servitude, and it is the highest of the types of servitude. Then servitude to Allaah is the greatest of the attributes of mankind, since man will either worship Allaah or Satan. He-the Most High – said:

“Did I not command you, O descendants of Aadam, that you should not worship Satan. Indeed he is a clear enemy to you. And that you should worship Me alone. That is the Straight Path” [Soorah YaaSeen: (36):60-61]

Ibnul-Qayyim said:

“They fled away from the Servitude for which they were created, and were afflicted instead with servitude to the self and to Satan… (And His Messenger): Meaning: The One sent by Him to the whole of mankind. He- the Most High – said:

“Say: O Muhammad! I am indeed the Messenger of Allaah to you all” [Sooratul-A`raaf (7):158]

And Allaah’s Messenger (صلى الله عليه و سلم) is at the pinnacle of the levels of righteousness. He the Most High – said:

“And whoever obeys Allaah and the Messenger, then they will be along with those whom Allaah has bestowed favour upon; from the Prophets, their true and sincere followers, the martyrs, and the righteous; and what a fine company they are” [Sooratun-Nisaa· (4):69]

So amongst the Prophets was the Messenger (صلى الله عليه و سلم), indeed he was the most excellent of them…

And two groups went to extreme with regard to the Messenger (صلى الله عليه و سلم)

A group who went to such an extreme that they worshipped him, and they took him for times of ease and hardship, and they worshipped him and called upon him besides Allaah;

A group denied him; and claimed that he was a liar, a sorcerer, a poet, a madman, a soothsayer, and the like;

And his saying “Allaah’s Slave and His Messenger’ is a refutation of both of the groups…”

***

[Translated by Aboo Talhah Daawood ibn Ronald Burbank]

[Download PDF Here]

Posted from : https://alitisaambissunnah.wordpress.com

Related Links :

Committing Shirk in the Messengership of the Prophet ﷺ 

Writing ‘Ya Allaah & Ya Muhammad’ – Shaykh Rabee ibn Haadee

Ruling on Tabarruk by the Prophet’s ﷺ relics and supplicating to him – Shaik ibn Baaz

The Messenger ﷺ  did not stretch his hand from his grave to anyone – Ibn Baaz

Does the Prophet ﷺ have the knowledge of the unseen ? Dr. Saleh as-Saleh [Audio|En]

Was the Prophet ﷺ  created from light? – Al-Lajnah al-Daa’imah

Is the Prophet ﷺ Alive Now in his Grave ? – Dr. Saleh as Saleh [Audio|En]

Say (O Muhammad ﷺ): “I am only a man” – Explanation by Shaykh al-Fawzaan

Ruling On Qasidat al-Burda – Al´Allâmah ibn al-ʻUthaymīn [Video|Ar-En]

Q&A on The Qasidah Burdah of Busairi and the Ash’ari’s – Al-‘Allaamah Saalih al-Fawzaan [Video|Ar-En Subtitles]

Learn about our Prophet Muhammad (صلى الله عليه و سلم) – http://salaf-us-saalih.com/muhammad

Global Sighting vs. Local Sighting of the Moon – Shaykh Uthaymeen – Abu Muhammad al Maghribee [Audio|En]

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Today we talk about global sighting vs. local sighting of the moon and two other opinions.

Part 03 : Listen / Download Mp3 Here (Time 01:02:32)

Posted from: Book Of Fasting – Sharh al-Mumti alaa Zaad al-Mustaqni – Shaykh Uthaymeen – Abu Muhammad al Maghribee [Audio|En]

Source: http://followthesalaf.com

Obligation of paying Zakah on jewelry that is worn, intended to be worn, or borrowed – Imam Ibn Baz

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Q: It is known that the scholars disagree as to whether it is obligatory to pay Zakah (obligatory charity) on jewelry that is worn, intended to be worn, or borrowed.What is Your Eminence’s opinion on this issue? Supposing that it is obligatory to pay Zakah on them, is there a Nisab (the minimum amount on which Zakah is due) for this? If there is a Nisab, it seems from the Hadith that indicate the obligation of giving Zakah on jewelry – where the Messenger of Allah (peace be upon him) warned against the punishment of Fire awaiting those who do not pay the Zakah – that there is no Nisab. How is this resolved? [1]

A: There is a famous controversy among the scholars as to whether it is obligatory to pay Zakah on gold and silver jewelry that is worn, intended to be worn, or borrowed. The preponderant opinion is that it is obligatory, according to the general evidence on the obligation of Zakah on gold and silver.

It was also authentically reported that `Abdullah ibn `Amr ibn Al-`As (may Allah be pleased with them both) said: A woman came to the Messenger of Allah (peace be upon him) with her daughter, on whose hand were two heavy bangles of gold. He (peace be upon him) asked, “Do you pay Zakah on these?” She said, “No.” He (peace be upon him) said, “Would it please you if Allah were to encircle you on the Day of Resurrection with two bracelets of Fire because of them?” She threw them down and said, “They are (I have given them away) for the sake of Allah and His Messenger.” [2]

It was also authentically reported from Um Salamah (may Allah be pleased with her) that she was wearing some gold ornaments, so she asked, “O Messenger of Allah! Is this Kanz (hoarded wealth, the Zakah of which has not been paid)?” He (peace be upon him) said, “Anything that reaches the amount at which Zakah is payable and its Zakah is paid is not considered Kanz.” [3] The Prophet (peace be upon him) did not tell her that there is no Zakah on jewelry.

All these Hadith refer to jewelry that reach the Nisab, when they are combined with other evidence, as Hadith explain one another just as Qur’anic Ayahs (verses) explain one another, and also Hadith explain Ayahs and make their generality specific and their absoluteness limited, because all of them are revelation from Allah (Glorified be He). Whatever comes from Allah is not contradictory; in fact they confirm and explain one another.

Therefore, it is necessary that a Hawl (one lunar year calculated from the time a property reaches the minimum amount upon which Zakah is due) must be completed (on jewelry) as is the case with other categories of Zakah wealth, such as money, commercial commodities, and livestock. May Allah grant us success.

[1] This was published in the book entitled “Tuhfat Al-Ikhwan” by His Eminence, p. 145; and Al-Da`wah magazine, issue no. 1519, dated 8/7/1416 A.H.

[2] Al-Nasa’y, Sunan, Book on Zakah, no. 2479; Abu Dawud, Sunan, Book on Zakah, no. 1563; and Ahmad ibn Hanbal, Musnad, vol. 2, p. 204.

[3] Narrated by Abu Dawud in Book on Zakah, Chapter on what is treasure & Zakah on jewelry, no. 1563; and Al-Nasa’y in Book on Zakah, Chapter on Zakah on jewelry, no. 2479.

Fatwas of Ibn Baz > Volume 14 > Book of Zakah > Chapter on Zakah on gold and silver > Obligation of paying Zakah on jewelry that is worn, intended to be worn, or borrowed

http://www.alifta.net/Fatawa/FatawaChapters.aspx?languagename=en&View=Page&PageID=2556&PageNo=1&BookID=14

How Abdullaah ibn Salaam (رَضِىَ اللهُ عَنْهُ) became Muslim – Compiled and Translated by Dawud Burbank

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[From “Saheehus-Seeratin-Nabawiyyah‘ (pp.80-81), Shaikh al-Albaanee – rahimahullaah’s– verified edition of al-Haafiz Ibn Katheer –rahimahullaah’s– “as-Seeratun-Nabawiyyah‘.]

From `Awf ibn Maalik al-Ashja`ee, who said:

“The Prophet (صلى الله عليه و سلم) went off one day, and I was with him, until we entered a synagogue of the Jews (in al-Madeenah, on a festival day of theirs, and they disliked our entering upon them), and he said (to them):

<< O assembly of Jews! Show me twelve men who will bear witness that none has the right to be worshipped except Allaah, and that Muhammad is the Messenger of Allaah, and Allaah will remove from every Jew beneath the sky the Anger which He has upon them.>> He said: So they remained silent; no one responded to him. Then he repeated it, but no one responded to him. So he said:

<< You have refused, but, by Allaah ! I am indeed ‘al-Haashir’ (the Prophet after whom the people will be gathered), and I am ‘al-`Aaqib’ (the final Prophet), and I am ‘an-Nabiyyul-Mustafaa’ (the chosen Prophet): whether you believe or reject the truth.>>

Then he departed, and I was with him, until (when) we had almost left, a man behind us said: “Stay as you are, O Muhammad!’ Then that man said: ” What sort of man do you people know me to be amongst you, O company of Jews?’ They said: “By Allaah! We do not know there to be any man amongst us who knows Allaah’s Scripture better than you; nor who has better understanding of the religion than you; nor than your father before you; nor than your grandfather before your father.’ He said: “Then I testify for him, by Allaah, that he is indeed the Prophet of Allaah, whom you find in the Tawraat [Torah].” They said: “You have lied!’ Then they rebutted his saying, and they said evil things about him, so Allaah’s Messenger (صلى الله عليه و سلم) said:

<< You people have lied. Your saying will never be accepted. Just now you were praising him with the good that you were praising him with; but when he believed you called him a liar, and said what you have said. Your saying will never be accepted. >>

He said: So we departed, and we were three: Allaah’s Messenger (صلى الله عليه و سلم), myself, and `Abdullaah ibn Salaam; and Allaah -the Most High- sent down regarding him:

قُلْ أَرَأَيْتُمْ إِن كَانَ مِنْ عِندِ اللَّهِ وَكَفَرْتُم بِهِ وَشَهِدَ شَاهِدٌ مِّن بَنِي إِسْرَائِيلَ عَلَىٰ مِثْلِهِ فَآمَنَ وَاسْتَكْبَرْتُمْ ۖ إِنَّ اللَّهَ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ

“Say: Do you see: if this Qur·aan is from Allaah, and you reject it, and a witness from the children of Israa’eel testifies to its like, and believes in it; and you haughtily reject it; then Allaah does not guide the wrongdoing Disbelievers”  [ Sooratul-Ahqaaf (46): 10] [1]

[1] Shaikh al-Albaanee said: “Reported by Ahmad (6/25), and the additions are his; and by al-Haakim (3/415-416), and he said: “Saheeh to the standard of the two Shaikhs’! And adhDhahabee agreed with him! But it is only to the standard of Muslim, since al-Bukhaaree did not report the narrations of Safwaan ibn `Amr except in his “al-Adabul-Mufrad’.”

IMAAM AL-BUKHAAREE’S -rahimahullaah- NARRATION:

Imaam al-Bukhaaree narrated (no.3329): from Anas –radiyallaahu `anhu:

“Abdullaah ibn Salaam heard of the arrival of the Prophet (صلى الله عليه و سلم) at AlMadeenah, so he came to him and said: “I am going to ask you about three things which nobody but a Prophet will know.’

He said: “What is the first of the signs of the Hour? And what will be the first food, which the people of Paradise will eat? And on account of what does a child resemble its father; and on account of what does a child resemble its maternal uncles?’

So Allaah’s Messenger (صلى الله عليه و سلم) said: «Jibreel has just informed me of them.» He said: `Abdullaah said: “He is the enemy to the Jews from amongst the Angels.’ Allaah’s Messenger (صلى الله عليه و سلم) said:

«As for the first of the signs of the Hour, then it will be a fire, which gathers the people from the east to the west. As for the first food which the people of Paradise will eat, then it will be the extra lobe of the liver of the fish. As for the resemblance of the child, then when the man has intercourse with the woman and his semen outstrips the fluid of the woman, then the child will resemble him; and if her fluid outstrips, then the resemblance will be towards her.»

He said: “I testify that you are the Messenger of Allaah.’ Then he said: “O Messenger of Allaah! The Jews are a people who are great liars: if they know about my Islaam before you ask them, then they will lie about me to you.’ So the Jews came, and `Abdullaah ibn Salaam entered the house.

So Allaah’s Messenger (صلى الله عليه و سلم) said: «What sort of a man is `Abdullaah ibn Salaam amongst you?» They said: “He is the most knowledgeable one of us, and the son of the most knowledgeable one from amongst us; and he is the best one of us, and the son of the best one of us.’ So Allaah’s Messenger (صلى الله عليه و سلم) said: «What would you think if `Abdullaah were to accept Islaam?» They said: “May Allaah preserve him from that.’ So `Abdullaah came out to them and said: “I testify that none has the right to be worshipped except Allaah, and I testify that Muhammad is the Messenger of Allaah.’ So they said: “He is the most evil one of us, and the son of the most evil one of us’, and they spoke against him’.”

A BRIEF BIOGRAPHY OF `ABDULLAAH IBN SALAAM -radiyallaahu `anhu:

`Abdullaah ibn Salaam ibn al-Haarith, al-Israa·eelee, Aboo Yoosuf. He was previously a confederate of Banoo `Awf ibn al-Khazraj. He accepted Islaam when Allaah’s Messenger (صلى الله عليه و سلم) came to al-Madeenah. He was present at the battle of the Trench (al-Khandaq), and the battles after it. He was present with `Umar at the conquest of Jerusalem, and at alJaabiyah. He died in al-Madeenah in 43 H. [[ ref. “Tahdheebut-Tahdheeb’ of al-Haafiz Ibn Hajr]] Allaah’s Messenger (صلى الله عليه و سلم) bore witness that he will be a person of Paradise, as reported by al-Bukhaaree (no. 3812) and Muslim (no. 2483) from Sa`d ibn Abee Waqqaas –radiyallaahu `anhu– who said: “I never heard Allaah’s Messenger (صلى الله عليه و سلم) say about anyone who still walked upon the earth that he was a person of Paradise, except `Abdullaah ibn Salaam. He said: And this Aayah came down concerning him:

وَشَهِدَ شَاهِدٌ مِّن بَنِي إِسْرَائِيلَ عَلَىٰ مِثْلِهِ 

“And a witness from the children of Israa·eel testifies to its like“ [Sooratul-Ahqaaf (46): 10]

And at-Tirmidhee reported (no. 3804) from Mu`aadh ibn Jabal -radiyallaahu `anhu- who said: I heard Allaah’s Messenger (صلى الله عليه و سلم) say: << He will be the tenth of ten in Paradise.>> [ Declared “Saheeh’ by Shaikh al-Albaanee.]

[Translated by Aboo Talhah Daawood ibn Ronald Burbank]

[Download the original PDF]

Posted from: https://alitisaambissunnah.wordpress.com

A Wet Dream During the Daytime in Ramadan – Shaykh bin Baaz رحمه الله

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A Wet Dream During the Daytime in Ramadan – Shaykh bin Baaz رحمه الله
Source: http://www.binbaz.org.sa/node/18720
Translated by Abu Afnaan Muhammad ‘Abdullah حفظه الله
Video Courtesy : Bilal Nahim

Transcription of the Video :

Question:

What is obligatory upon the individual who has a Wet Dream [1] during the daytime in Ramadan? We would like the answer and may Allah reward you.

Shaykh ‘Abdul -‘Azeez ibn Baaz:

Nothing becomes obligatory due to a wet dream. If a man or woman has a wet dream in Ramadan and he/she is fasting, then there is nothing obligatory upon him/her as this does not occur due to one’s choice. If he dreams that he/she is having sexual intercourse and then sees that sperm has emitted, the fast is valid as Allah does not burden a person with more than they can bear.

This is an issue in which there is consensus between the scholars that there is nothing binding upon the person (in this situation) and all praise is due to Allah. Likewise, if he were to imagine and due to this, ejaculated, his fast is valid as it did not happen due to his choice.

[1] wet dream is a spontaneous orgasm during sleep that includes ejaculation for a male, or vaginal wetness or an orgasm (or both) for a female (source: wikipedia)

Recommended Sunnah actions upon the birth of a newborn? – Shaykh Muqbil

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What are the recommended Sunnah actions upon the birth of a newborn? – Shaykh Muqbil رحمه الله
http://www.muqbel.net/fatwa.php?fatwa…
Translated by Abu Afnaan Muhammad ‘Abdullah حفظه الله
Video Courtesy: Bilal Nahim

Transcription of the Video :

Question :

What are the recommended Sunnah actions upon the birth of a newborn?

Shaykh Muqbil bin Hadee Al-Waadi’ee:

The recommended sunnah actions: Rather what is obligatory is the ‘Aqeeqah as the Prophet (صلى الله عليه وسلم) stated: “Every child is mortgaged with his ‘Aqeeqah. ‘And the ‘Aqeeqah is two sheep for a boy and one sheep for a girl”. That is one affair, the other affair is selecting a good name; meaning naming him with a pleasant name as Imam Muslim narrated in his Sahih from Abdillah ibn Umar that the Prophet (صلى الله عليه وسلم) said: “The most beloved names to Allah are ’Abdulah and ’Abdur Rahman”.

Beware beware! From naming your newborn with the names of the kufaar like George or the names of oppressors like Saddam, Ma’mar al Qadhafi or Hafidh Asad. So beware of naming it with these names. Also, naming the newborn Jamal is permissible. However, if what is desired from this is naming after Jamal Abdul Nasir -May Allah not have mercy upon him- then no. What is important is to choose a good name.

After that, also choosing a righteous wet nurse as the child is influenced by the woman who breastfeeds him. Also, beware beware of breastfeeding from an imbecilic woman or from a crazy woman or a woman suffering from a nervous condition as all of these affect the child, wallahul musta’aan

Backbiting and Tale Bearing in Ramadan – Shaykh bin Baaz رحمه الله

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Backbiting and Tale Bearing in Ramadan – Shaykh bin Baaz رحمه الله
Source: http://www.binbaz.org.sa/node/18730
Translated by Abu Afnaan Muhammad ‘Abdullah حفظه الله
Video Courtesy: Bilal Nahim

Transcription of the Video:

Question Concerning Ramadan – honorable Sheikh – Do Backbiting and Tale Bearing in Ramadan break the fast and what are helpful things which assist in contemplation and fearing Allah in the prayer?

Shaykh ‘Abdul-‘Azeez bin Baaz:

Backbiting and Tale Bearing are two major sins. However, they do not break the fast, but the person incurs a grevious wrong doing as they are major sins, in Ramadan and in other months, yet they do not break the fast.

More to Read and Listen on this topic

http://salaf-us-saalih.com/category/islam/backbiting/

Does Using an (Asthma) Inhaler Break your Fast? – Dr Murtaza bin Baksh [Short Clip]

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Does Using an Inhaler Break your Fast? – Dr Murtaza bin Bakhsh حفظه الله
Translated by Aboo Bilal Nahim ibn Abd al Majid حفظه الله

Video Courtesy: Bilal Nahim

Does Using an Inhaler Break your Fast

Using an Inhaler During for the Fasting Person

Question:

What is the ruling on a fasting person using an inhaler for breathing problems, and does it break the fast?

Answer  by Shaykh Uthaymeen:

This spray is vaporized and does not reach the stomach, so in that case, we say that there is no objection to using it when you are fasting, and it will not cause you to break your fast, because as we have said, none of its particles enter the stomach. Since it is something that is defused and vaporized, and it disappears, then none of it reaches the stomach, therefore it is permissible for you to use it when you are fasting and the fast is not invalidated by it.

Shaykh Muhammad bin Saalih al-`Uthaymeen
Fatawa Arkaanul-Islaam, DARUSSALAM, Vol.2, p.658

Forty Benefits arising from sending Salaat upon Allaah’s Messenger (صلى الله عليه و سلم) – Imaam Ibnul-Qayyim

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بسم الله الرحمن الرحيم

Sending Salaat* Upon The Prophet (صلى الله عليه و سلم)
[* i.e. saying “Allaahumma salli ‘alaa Muhammad…”)

Imaam an-Nasaa·ee –rahimahullaah- reported in his “Sunan” (no.1297):

“Ishaaq ibn Mansoor related to us, saying: Muhammad ibn Yoosuf narrated to us, saying: Yoonus ibn Abee Ishaaq narrated to us: from Burayd ibn Abee Maryam who said: Anas ibn Maalik narrated to us, saying: Allaah’s Messenger (صلى الله عليه و سلم) said:

<<Whoever sends a single salaat upon me, then Allaah will send ten salawaaat upon Him, and ten sins will be removed from him, and he will be raised by ten ranks >>.”

Shaikh al-Albaanee-rahimahullaah- declared it “Saheeh”.

Shaikh al-Albaanee said in “Sifatus-Salaat” (p.165): ‘‘The most correct saying about the meaning of salaat upon the Prophet (صلى الله عليه و سلم) is the saying of Abul-‘Aaliyah:

“Allaah’s salaat upon His Prophet is His extolling him [[to the Angels]] and exalting him; and the salaat of the Angels and others upon him is to request this from Allaah -the Most High”; and what is meant is seeking increase, not the initiation of salaat al-Haafiz [Ibn Hajr] mentioned it in “al-Fath”.”

Imaam Ibnul-Qayyim -rahimahullaah, in his book “Jalaa·ul-Afhaam fee Fadlis-Salaati was-Salaam ‘alaa khayril anaam (صلى الله عليه و سلم)”, mentions forty benefits arising from sending salaat upon Allaah’s Messenger (صلى الله عليه و سلم):

1. Compliance with the Command of Allaah-the Perfect and Most High. [i.e. in Aayah 65 of Sooratul-Ahzaab].

2. Conformity with Him- He the Perfect- in sending salaat upon him, even though the two forms of salaat are different. So our salaat upon him is a supplication and a request, whereas the salaat of Allaah-the Most High-upon him is extolling and ennobling….

3. Conformity with the Angels in it.

4. Attaining ten salawaat [[plural of salaat]] from Allaah by the person who sends salaat upon him once.

5. That he is raised by ten levels.

6. That he has ten good deeds written for him.

7. That ten sins are erased from him.

8. That it is to be hoped that his supplication will be responded to if he precedes it with that. So it causes the supplication to ascend to the Lord of creation, when prior to this it was suspended between the heavens and the earth.

9. It is a means to attain his (صلى الله عليه و سلم) Intercession, if it is accompanied by a request for alwaseelah (a singular station in Paradise) for him, or even if it is on its own…

10. It is a means for forgiveness of sins …

11. It is a cause for Allaah to suffice the servant with regard to whatever concerns him.

12. It is a means for the person to gain nearness to him (صلى الله عليه و سلم) on the Day of Resurrection…

13.( It has the position of being like an act of charity upon a needy person.)**

14. It is a cause for the fulfillment of your needs.

15. It is a cause for Allaah to send salaat upon the person, and for the salaat of His Angels upon him.

16. It is a cleansing (zakaat) and purification for the person.

17. (It is a cause for the servant to receive glad tidings of Paradise before his death…) **

18. (It is a means for salvation from the terrors of the Day of Resurrection…) **

19. It is a cause for the Prophet (صلى الله عليه و سلم) to respond to the one who sends salaat and salaam upon him.

20. (It is a cause for the servant to remember that which he has forgotten.) **

21. It is a cause of good for the gathering, and for its not becoming a source of regret for its people on the Day of Resurrection.

22. (It is a means to repel poverty…) **

23. It repels from the person the description of being a miser, if he sends salaat upon him whenever he (صلى الله عليه و سلم) is mentioned.

24. He becomes saved from being supplicated against that his nose should be cleaved in dust, for abandoning it when he (صلى الله عليه و سلم) was mentioned.

25. It puts its companion upon the path to Paradise, and it causes the one who abandons it to err with regard to it.

26. It saves from the stench of a gathering wherein Allaah and His Messenger are not mentioned, and where Allaah-the Most High- is not praised and extolled, and where salaat is not sent upon His Messenger (صلى الله عليه و سلم).

27. It is a means for the completion of the speech which was begun with praise of Allaah and salaat upon His Messenger (صلى الله عليه و سلم).

28. (It is a cause for the servant”s light to be increased upon the Bridge (as-Siraat).) **

29. It takes the servant away from coarseness.

30. It is a cause for Allaah –the Perfect- to bestow favourable praise upon the one who sends salaat upon him, praising him to the inhabitants of the Heavens and the earth. This is because the one who sends salaat upon him is asking Allaah to extol His Messenger, and to honour, and ennoble him. So recompense conforms to the type of deed, so the one who sends salaat must in turn receive some form of this.

31. It is a cause of blessing for the one who sends salaat, in his self, his deeds, and his life, and the means of his welfare. This is because the one who sends salaat is supplicating to his Lord that He should bless him and his true followers; and this supplication will be answered; and recompense conforms to the deed.

32. It is a means for his attaining the Mercy of Allaah, since mercy is either the meaning of the salaat –upon the saying of some; or it is otherwise something necessitated by it, and required from it-upon the correct saying. So the one who sends salaat upon him must certainly receive Mercy.

33. It is a means to perpetuate his love of the Messenger (صلى الله عليه و سلم),and to increase it, and to multiply it; and that is one of the essential fundamentals of Eemaan, which it will not be complete without; since the more a servant mentions the one he loves, and remembers him in his heart, and remembers his fine qualities, and those things which instill love of him, then his love of him will increase, and yearning for him will grow, and this will overcome his whole heart. But if he turns away from mentioning him and from thinking of him and of his fine qualities in his heart, then love of him will be reduced in his heart. So there is nothing more pleasing to the one who loves than seeing the one whom he loves, and nothing gives greater pleasure to his heart than mentioning him, and thinking of him and of his fine qualities. So when this becomes strong in his heart, then his tongue will praise and extol him…

34. That salaat upon him (صلى الله عليه و سلم) is a cause of his loving that person. So because it is a cause for the one who sends salaat upon him to increase in love of him, likewise it is a cause for him to love the one who sends salaat upon him (صلى الله عليه و سلم).

35. It is a means for the guidance of the person and for his heart to have life…

36. (It is a cause for the one who sends salaat upon him (صلى الله عليه و سلم) to have his name presented to him, and for his being mentioned to him…) **

37. (It is a cause for the feet to be planted firmly upon the Siraat, and for the person”s passing over it…) **

38. That sending salaat upon him fulfils the slightest part of his right…

39. That it comprises remembrance of Allaah and thankfulness to Him, and recognition of His Favour upon His servants in sending him. So the one who sends salaat upon him (صلى الله عليه و سلم) includes in his salaat upon him remembrance of Allaah and remembrance of His Messenger…

40. That salaat upon him from the person is supplication (du’aa), and the persons du’aa. to his Lord and his requests to his Lord are of two types:

(i) His requesting his own needs and concerns, and whatever he requires throughout the night and the day. So this is supplication and request, and is to give precedence to that which the servant loves and seeks;

(ii) His requesting that He should extol His chosen and beloved servant, and increase him in nobility and honour, and make mention of him, and elevate him. So there is no doubt that Allaah-the Most High-loves that, and his Messenger (صلى الله عليه و سلم) loves it. So the one who sends salaat upon him (صلى الله عليه و سلم) has turned his requests, that which he desires, and that which he seeks towards that which is loved by Allaah-the Most High- and His Messenger; and he has given preference to that over his own needs and requirements. Indeed this that he seeks has become the most beloved of things to him, and that which he most prefers. So he has given preference to that which Allaah and His Messenger love over that which he himself loves. So he has given preference to Allaah and to what He loves over everything else, and recompense conforms to the action. So whoever gives preference to Allaah over everything else, then Allaah will give preference to him over others…””

[(**) The verifier of the book (Zaa·id an-Nushayree) indicates that these points (nos.13, 17, 18, 20, 22, 28, 36, & 37) are based upon weak ahaadeeth.]

[Translated by Aboo Talhah Daawood ibn Ronald Burbank]

[Download PDF Here ]

Posted from: https://alitisaambissunnah.wordpress.com/

All Posts related to Durood (Sending Salaat on the Messenger صلى الله عليه و سلم) :

Zakah of a Person who is in Debt – Shaykh ibn Uthaymeen

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Q. 359. Is it correct for a person who is in debt to give charity? And what legal obligations are lifted from the debtor? 

A. Charity is a form of spending which is commanded by the Islamic Law, and it is a form of Ihsan towards Allah’s worshippers, if it is given where it is needed. A person will be rewarded for his charity, and every man will be in the shade of his charity on the Day of Resurrection and it is accepted whether a person is in debt or not, as long as the conditions for its acceptance are met.

These conditions are that it is given purely and sincerely for Allah, the Almighty, the All-Powerful’s sake, that it is from honest earnings, and it is given where it is needed.

If these conditions are fulfilled, then the charity is accepted, according to the legal evidences; and it is not a condition that a person be free of debt. But if the debt covers all that he has, then it is not wise, nor is it logical that he should give charity while charity is recommended, not obligatory and that he should leave the debt which is an obligation on him. He should begin first with the obligation, then give charity.

Scholars have disagreed regarding the situation if a person gives charity when he has a debt covering all of his wealth: Some of them say that it is not permissible because it harms his creditor, and it causes this obligatory debt to remain unpaid. Some of them say that it is permissible, but that it contradicts what is more worthy.

In any case, it is not fitting for a person whose debt covers all that he has, to give charity until he has settled his debt, because an obligation takes precedence over a voluntary act of worship.

As for the legal obligations that are lifted from one who is indebted until such time as he pays it, they include Hajj, because Hajj is not incumbent upon a person who is in debt until he has paid it.

As for Zakah, scholars have differed regarding whether its obligation is lifted from the debtor until such lime as he pays the debt or not.

Among the scholars are those who say that the obligation of Zakah is lifted on the amount which is equivalent to the debt, whether the wealth is evident or not.

Among them are those who say that the obligation to pay Zakah is not lifted on the amount which is equivalent to the debt; rather he must pay Zakah on the whole amount which he possesses. If there is a debt incumbent on him, the Nisab is decreased.

There are those among them who discriminate, saying that if the wealth is concealed, wealth which is not seen and is not perceptible, such as money and trading merchandise, then the obligation to pay Zakah is lifted on the amount which is equivalent to the debt, while if the wealth is in the form of perceptible things, such livestock and the produce of the earth, then the obligation to pay Zakah is not lifted.

The correct view in my opinion is that the obligation to pay it is not lifted, regardless of whether the wealth is perceptible or not, and that every person who has wealth in his hand upon which Zakah is payable must pay his Zakah, even if he is in debt.

This is because Zakah is incumbent upon wealth, according to the Words of Allah, the Most High:

“Take Sadaqah (alms) from their wealth in order to purify them and sanctify them with it, and invoke Allah for them. Verily your invocations are a source of security for them; and Allah is All- Hearer, All-Knower” [At-Tawbah 9:103]

And the words of the Prophet to Mu’ath bin Jabal, may Allah be pleased with him, when he sent him to Yemen:

“Inform them that Allah has made incumbent upon them the payment of Zakah on their wealth; it is taken from the wealthy among them and distributed among their poor.” [2]

The Hadith is in Sahih Al-Bukhari with this wording. By this evidence from the Book (of Allah) and the Sunnah, the two things are separate, and there is no conflict between Zakah and a debt, because a debt remains an obligation and Zakah is incumbent upon wealth. So, each of them is incumbent in a place wherein the other is not incumbent, so there is no conflict between them, and no contradiction, and thus a debt remains the responsibility of its owner and Zakah remains incumbent on wealth, and he must pay it from the wealth in all circumstances.

[2] Reported by Al-Bukhari in the Book of Zakah, in the Chapter: The Obligation of Zakah ( 1 395 ); and by Muslim in the Book of Faith, in the Chapter: Calling to the Shahadatan and the Laws of Islam (19).

Posted from :
Fatawa Arkanul-Islam – Islamic Verdicts on the Pillars of Islam (Volume Two) – Prayer, Zakah, Fasting, Hajj
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

Zakah is calculated according to the Hijri calendar – Permanent Commitee

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Fatwa : 19665

Q : Should the Hawl (one lunar year calculated from the time a property reaches the minimum amount upon which Zakah is due) for the Zakah (obligatory charity) on money and commercial commodities be considered according to the Hijri (lunar) year or the Gregorian solar year, as there is a difference of 11 days between both? Ifthe calculation of Zakah is made according to the Hijri year, what is the solution for organizations that issue their budgets and calculate their Zakah according to the solar year. Is it permissible to delay paying the due Zakah on commercial commodities beyond the Hijri year, as several contracting organizations delay the issuance of budgets six months after the passing of the year of Zakah?

A : Zakah is due on property after the passing of 12 months according to the Hijri calendar.

Allah (Exalted be He) says:

They ask you (O Muhammad صلى الله عليه وسلم) about the new moons. Say: These are signs to mark fixed periods of time for mankind and for the pilgrimage. [Surah Al-Baqarah, 2: 189]

It is impermissible to delay the payment of Zakah beyond the fixed time unless a legal excuse preventing the payment is verified.

Allah (Exalted be He) says:

…pay the due thereof (its Zakât, according to Allâh’s Orders 1/10th or 1/20th) on the day of its harvest [Surah Al-An`am, 6: 141]

Allah (Exalted be He) also says:

…and perform As-Salât (Iqâmat-as-Salât), and give Zakât.[Surah Al-Baqarah, 2: 43]

This command indicates immediate response.

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’

Posted from: http://www.alifta.net/Fatawa/FatawaChapters.aspx?languagename=en&View=Page&PageID=13091&PageNo=1&BookID=7

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