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Smelling or applying liquid-based perfumes or incense while Fasting – Ibn Baz & Uthaymeen

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BismillaahThe ruling on using Perfume and Incense during Ramadhan

Question:

Is it permissible to use perfume, like Uud oil, cologne and incense, during the month of Ramadhan?

Answer:

Yes it is permissible to use it under the condition that one does not inhale the incense smoke

Shaykh `Abdul-`Azeez Bin Baz
Fatawa Islamiyah Page n. 265 Vol: 2
DarusSalam English Publication

The ruling on using Perfume during the Daytime in Ramadhan

Question:

What is the ruling of the fasting person using perfumed fragrances during the daytime in Ramadhan?

Answer:

There is no harm in using them during the daytime in Ramadhan and inhaling them, except for the incense smoke. The person should not inhale it because it has smoke substance to it that reaches the stomach, which is the smoke.

Shaykh Muhammad bin Saalih al-`Uthaymeen
Fatawa Islamiyah Page no. 264 Vol: 2
DarusSalam English Publication

A Fasting Person Using Perfumes

Question:

What is the ruling on a fasting person using perfumes?

Answer:

There is no objection to a fasting person using them during the daytime in Ramadan or sniffing them, apart from incense, which he should not sniff, because it has some substance which reaches the stomach, and that is the smoke.

Shaykh Muhammad bin Saalih al-`Uthaymeen
Fatawa Arkaanul-Islaam, Vol.2, p.664
DarusSalam English Publication

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Benefit: O you who believe! If you obey and fear Allaah, He will grant you Furqan – Tafseer Ibn Katheer

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يَا أَيُّهَا الَّذِينَ آمَنُوا إِن تَتَّقُوا اللَّهَ يَجْعَل لَّكُمْ فُرْقَانًا وَيُكَفِّرْ عَنكُمْ سَيِّئَاتِكُمْ وَيَغْفِرْ لَكُمْ ۗ وَاللَّهُ ذُو الْفَضْلِ الْعَظِيمِ

O you who believe! If you obey and fear Allaah, He will grant you Furqan, and will expiate for you your sins, and forgive you; and Allah is the Owner of the great bounty. (Al-Anfal 8:29)

Ibn `Abbas, As-Suddi, Mujahid, `Ikrimah, Ad-Dahhak, Qatadah, Muqatil bin Hayyan and several others said that,

(Furqan), means, `a way out’;

Mujahid added, “In this life and the Hereafter.”

In another narration, Ibn `Abbas is reported to have said, `Furqan‘ means `salvation‘ or — according to another narration — `aid’.

Muhammad bin Ishaq said that `Furqan‘ means `criterion between truth and falsehood‘.

This last explanation from Ibn Ishaq is more general than the rest that we mentioned, and it also includes the other meanings.

Certainly, those who have Taqwa of Allah by obeying what He ordained and abstaining from what he forbade, will be guided to differentiate between the truth and the falsehood. This will be a triumph, safety and a way out for them from the affairs of this life, all the while acquiring happiness in the Hereafter.

They will also gain forgiveness, thus having their sins erased, and pardon, thus having their sins covered from other people, as well as, being directed to a way to gain Allah’s tremendous rewards,

يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَآمِنُوا بِرَسُولِهِ يُؤْتِكُمْ كِفْلَيْنِ مِن رَّحْمَتِهِ وَيَجْعَل لَّكُمْ نُورًا تَمْشُونَ بِهِ وَيَغْفِرْ لَكُمْ ۚ وَاللَّهُ غَفُورٌ رَّحِيمٌ

O you who believe! Have Taqwa of Allah, and believe in His Messenger, He will give you a double portion of His mercy, and He will give you a light by which you shall walk (straight). And He will forgive you. And Allah is Oft-Forgiving, Most Merciful (57:28)

Source: Tafseer Ibn Katheer, Dar-us-salam English Publication

The Story of Bal’am bin Ba’ura to whom Allaah gave His Ayat, but he threw them away – Tafseer Ibn Katheer

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And recite to them the story of him to whom We gave Our Ayat, but he threw them away; so Shaytan followed him up, and he became of those who went astray.And had We willed, We would surely have elevated him therewith, but he clung to the earth and followed his own vain desires. So his parable is the parable of a dog: if you drive him away, he pants, or if you leave him alone, he (still) pants. Such is the parable of the people who reject Our Ayat. So relate the stories, perhaps they may reflect.Evil is the parable of the people who rejected Our Ayat, and used to wrong themselves. (Qur’an Al-A’raf 07, Verses 175-177)

`Abdur-Razzaq recorded that `Abdullah bin Mas`ud said that Allah’s statement,(And recite to them the story of him to whom We gave Our Ayat, but he threw them away) “Is about Bal`am bin Ba`ura’ a man from the Children of Israel.”

Shu`bah and several other narrators narrated this statement from Mansur who got it from Ibn Mas`ud. Sa`id bin Abi `Arubah narrated that Qatadah said that Ibn `Abbas said, “He is Sayfi, son of Ar-Rahib.”

Qatadah commented that Ka`b said, “He was a man from Al-Balqla’ (a province of Jordan) who knew Allah’s Greatest Name. He used to live in Bayt Al-Maqdis with the tyrants.”

Al-`Awfi reported that Ibn `Abbas said, “He is Bal`am bin Ba`ura’, a man from Yemen whom Allah had given the knowledge of His Ayat, but he abandoned them.”

Malik bin Dinar said, “He was one of the scholars of the Children of Israel whose supplication was acceptable. They used to seek his lead in suplication in times of difficulty. Allah’s Prophet Musa sent him to the King of Madyan to call him to Allah. That king appeased him and gave him land and gifts, and he reverted from the religion of Musa and followed the king’s religion.”

`Imran bin `Uyaynah narrated that `Husayn said that `Imran bin Al-Harith said that Ibn `Abbas said, “He is Bal`am son of Ba`ura’.” Similar was said by Mujahid and `Ikrimah. Therefore, it is well-known that this honorable Ayah was revealed about a man from the Children of Israel in ancient times, according to Ibn Mas`ud and several others among the Salaf.

`Ali bin Abi Talhah reported that Ibn `Abbas said, “He is a man from the city of the tyrants (Jerusalem) whose name was Bal`am and who knew Allah’s Greatest Name.” `Ali bin Abi Talhah also reported that Ibn `Abbas that he said, “When Musa and those with him went to the city of the tyrants (Jerusalem), the cousins of Bal`am and his people came to him and said, `Musa is a strong man, and he has many soldiers. If he gains the upper hand over us, we will be destroyed. Therefore, supplicate to Allah that He prevents Musa and those with him from prevailing over us.’ Bal`am said, `If I supplicate to Allah that He turns back Musa and those with him, I will lose in this life and the Hereafter.’ They kept luring him until he supplicated against Musa and his people, and Allah took away what he bestowed on him (of knowledge). Hence Allah’s statement,

(but he threw them away; so Shaytan followed him up).”‘ Allah said next,

(And had We willed, We would surely have elevated him therewith but he clung to the earth and followed his own vain desires.) Allah said,

(And had We willed, We would surely have elevated him therewith) from the filth of this earthly life through the Ayat that We gave him knowledge of,

(but he clung to the earth), he became interested in the adornment of this life and its delights. He indulged in the lusts of life and its joys and was deceived by it, just as life deceived others like him, without sound comprehension or a good mind. Muhammad bin Ishaq bin Yasar narrated from Salim, from Abu An-Nadr that when Musa entered the land of Bani Canaan in the area of Ash-Sham (Greater Syria), the people of Bal`am came to him, saying, “This is Musa, son of `Imran with the Children of Israel. He wants to drive us out from our land, kill us and replace us with the Children of Israel. We are your people and have no other dwelling area. You are a person whose supplication is acceptable (to Allah), so go out and supplicate to Allah against them.” He said, “Woe to you! Here is Allah’s Prophet (Musa) with whom the angels and believers are! How can I supplicate against them when I know from Allah what I know” They said, “We have no other dwelling area.” So they kept luring and begging him until he was tempted by the trial and went on his donkey towards Mount Husban, which was behind the Israelite military barracks. When he proceeded on the Mount for a while, the donkey sat down and refused to proceed. He got off the donkey and struck it until it stood up again and he rode it. The donkey did the same after a little while, and he struck it again until it stood up… So he proceeded and tried to supplicate against Musa and his people. However, Allah made his tongue mention his people with evil and the Children of Israel with good instead of his people, who protested, “O Bal`am! What are you doing You are supplicating for them and against us!” He said, “It is against my will. This is a matter that Allah has decided.” He then said to them, as his tongue was made to loll out of his mouth, “Now I have lost this life and the Hereafter.” This Ayah was revealed about the story of Bal`am son of Ba`ura’

(And recite to them the story of him to whom We gave Our Ayat, but he threw them away.), until,

(perhaps they may reflect.) Allah said next,

(So his parable is the parable of a dog: if you drive him away, he pants, or if you leave him alone, he (still) pants.) Scholars of Tafsir have conflicting opinions regarding the meaning of this Ayah. Some scholars said that it refers to the end of Bal`am’s tongue which flickered out of his mouth, as in the story narrated from Ibn Ishaq, from Salim, from Abu An-Nadr. Therefore, his example is the example of the dog, its tongue pants regardless of whether it is driven away or not. It was also said that the meaning here is a parable of this man — and his like — concerning their misguidance, persisting the wrong path and not being able to benefit from faith or comprehend what they are being called to. So his example is that of a dog which pants whether it was driven away or left alone. The person described here does not benefit from the advice or the call to faith, just as if the advice and call never occurred. Allah said in another Ayah,

(It is the same to them (disbelievers) whether you warn them or do not warn them, they will not believe.)(2:6) and,

(Whether you ask forgiveness for them (hypocrites) or ask not forgiveness for them — (and even) if you ask seventy times for their forgiveness — Allah will not forgive them.) (9:80) and similar Ayat. It was also said that the meaning here, is that the heart of the disbeliever, the hypocrite and the wicked is weak and devoid of guidance. Therefore, it keeps faltering. Similar was narrated from Al-Hasan Al-Basri.

(So relate the stories, perhaps they may reflect) Allah said next to His Prophet Muhammad ﷺ ,

(So relate the stories, perhaps they may) the Children of Israel, who have knowledge ot the story of Bal`am and what happened to him when Allah allowed him to stray and expelled him from His mercy. Allah favored him by teaching him His Greatest Name, by which, if He is asked, He will grant, and if He is called upon, He answers. But Bal`am used it in disobedience to Allah and invoked Him against His own party of the people of faith, followers of His servant and Messenger during that time, Musa, the son of `Imran, peace be upon him, whom Allah spoke to directly,

(perhaps they may reflect.) and avoid Bal`am’s behavior, for Allah has given the Jews knowledge and made them superior to the bedouins surrounding them. He gave them the description of Muhammad ﷺ which would allow them to recognize him, as they recognize their own children. They, among people, have the most right to follow, aid and support Muhammad ﷺ , in obedience to their Prophets who informed them of him and commanded them to follow him. Therefore, whoever among them defies the knowledge in their Books or hides it from the servants, Allah will place disgrace on him in this life, followed by humiliation in the Hereafter. Allah said,

(Evil is the parable of the people who rejected Our Ayat.) Allah says, evil is the example of the people who deny Our Ayat in that they are equated with dogs that have no interest but to collect food and satisfy lusts.’ Therefore, whoever goes out of the area of knowledge and guidance, and seeks satisfaction for his lusts and vain desires, is just like a dog; what an evil example. The Sahih recorded that the Messenger of Allah ﷺ said,

(The evil example is not suitable for us: he who goes back on his gift is just like the dog that eats its vomit.) Allah’s statement,

(and they used to wrong themselves.) means, Allah did not wrong them, but they wronged themselves by rejecting guidance, not obeying the Lord, being content with this life that will soon end, all the while seeking to fulfill desires and obey lusts.

(178. Whomsoever Allah guides, he is the guided one, and whomsoever He sends astray, — then those! They are the losers.)

Allah says, whomever He leads aright, then none can lead him to misguidance, and whomever He leads astray, will have acquired failure, loss and sure misguidance. Verily, whatever Allah wills occurs; and whatever He does not will, does not occur. A Hadith narrated from `Abdullah bin Mas`ud reads,

(All praise is due to Allah, Whom we praise and seek help, guidance and forgiveness from. We seek refuge with Allah from the evils within ourselves and from the burden of our evil deeds. He whom Allah guides, will never be misled; and he whom He misguides, will never have one who will guide him. I bear witness that there is no deity worthy of worship except Allah without partners and that Muhammad ﷺ is His servant and Messenger.)

The complete Hadith was collected by Imam Ahmad and the collectors of Sunan and others.

Source: Tafseer Ibn Katheer , Darussalam English Publication

Related Link: https://abdurrahman.org/inspirational/

O Messenger of Allah! Give me permission to commit Zina (unlawful sex)

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“Come not near to unlawful sex. Verily, it is Fahishah (immoral sin) and an evil way.” –  Surah No.17 Al-Isra , Aaayat 32

Allah says, forbidding His servants to commit Zina or to approach it or to do anything that may lead to it:

(And come not near to unlawful sex. Verily, it is a Fahishah (immoral sin)) meaning a major sin,

(and an evil way.) meaning, a terrible way to behave.

Imam Ahmad recorded Abu Umamah saying that a young man came to the Prophet ﷺ and said, “O Messenger of Allah! Give me permission to commit Zina (unlawful sex).” The people surrounded him and rebuked him, saying, “Stop! Stop!” But the Prophet ﷺ said,

(Come close) The young man came to him, and he ﷺ said,

(Sit down) so he sat down. The Prophet ﷺ said,

(Would you like it (unlawful sex) for your mother) He said, “No, by Allah, may I be ransomed for you.” The Prophet ﷺ said,

(Neither do the people like it for their mothers.) The Prophet ﷺ said,

(Would you like it for your daughter) He said, “No, by Allah, may I be ransomed for you.” The Prophet ﷺ said,

(Neither do the people like it for their daughters. ) The Prophet ﷺ said,

(Would you like it for your sister) He said, “No, by Allah, may I be ransomed for you.” The Prophet ﷺ said,

(Neither do the people like it for their sisters.) The Prophet ﷺ said,

(Would you like it for your paternal aunt) He said, “No, by Allah, O Allah’s Messenger! may I be ransomed for you.” The Prophet ﷺ said,

(Neither do the people like it for their paternal aunts.) The Prophet ﷺ said,

(Would you like it for your maternal aunt) He said, “No, by Allah, O Allah’s Messenger! may I be ransomed for you.” The Prophet ﷺ said,

(Neither do the people like it for their maternal aunts.) Then the Prophet ﷺ put his hand on him and said,

(O Allah, forgive his sin, purify his heart and guard his chastity.) After that the young man never paid attention to anything of that nature.

Source: Tafseer Ibn Katheer (Surah No.17 Al-Isra , Aaayat 32), Darussalam English Publication

Related Link : https://abdurrahman.org/category/islam/zinaa-adultery-fornication/

The Story of Uzayr witnessing how the Resurrection of Dead occurs – Tafseer Ibn Katheer

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“Or like the one who passed by a town in ruin up to its roofs. He said: “How will Allah ever bring it to life after its death” So Allah caused him to die for a hundred years, then raised him up (again). He said: “How long did you remain (dead)” He (the man) said: “(Perhaps) I remained (dead) a day or part of a day.” He said: “Nay, you have remained (dead) for a hundred years, look at your food and your drink, they show no change; and look at your donkey! And thus We have made of you a sign for the people. Look at the bones, how We bring them together and clothe them with flesh.” When this was clearly shown to him, he said, “I know (now) that Allah is able to do all things.” (Qur’an 2.259)

Allah’s statement,

(Have you not looked at him who disputed with Ibrahim about his Lord) means, “Have you seen anyone like the person who disputed with Ibrahim about his Lord” Then, Allah connected the Ayah,

(Or like the one who passed by a town in ruin up to its roofs) to the Ayah above by using `or’.

Ibn Abi Hatim recorded that `Ali bin Abi Talib said that the Ayah (2:259) meant `Uzayr. Ibn Jarir also reported it, and this explanation was also reported by Ibn Jarir and Ibn Abi Hatim from Ibn `Abbas, Al-Hasan, Qatadah, As-Suddi and Sulayman bin Buraydah.

Mujahid bin Jabr said that the Ayah refers to a man from the Children of Israel, and the village was Jerusalem, after Nebuchadnezzar destroyed it and killed its people.

(in ruin) means, it became empty of people. Allah’s statement,

(up to its roofs) indicates that the roofs and walls (of the village) fell to the ground. `Uzayr stood contemplating about what had happened to that city, after a great civilization used to inhabit it. He said,

(Oh! How will Allah ever bring it to life after its death) because of the utter destruction he saw and the implausibility of its returning to what it used to be. Allah said,

(So Allah caused him to die for a hundred years, then raised him up (again).)

The city was rebuilt seventy years after the man (`Uzayr) died, and its inhabitants increased and the Children of Israel moved back to it. When Allah resurrected `Uzayr after he died, the first organ that He resurrected were his eyes, so that he could witness what Allah does with him, how He brings life back to his body. When his resurrection was complete, Allah said to him, meaning through the angel,

(“How long did you remain (dead)” He (the man) said: “(Perhaps) I remained (dead) a day or part of a day.”)

The scholars said that since the man died in the early part of the day and Allah resurrected him in the latter part of the day, when he saw that the sun was still apparent, he thought that it was the sun of that very day. He said,

(“Or part of a day. ” He said: “Nay, you have remained (dead) for a hundred years, look at your food and your drink, they show no change.”)

He had grapes, figs and juice, and he found them as he left them; neither did the juice spoil nor the figs become bitter nor the grapes rot.

(And look at your donkey!), “How Allah brings it back to life while you are watching.”

(And thus We have made of you a sign for the people) that Resurrection occurs.

(Look at the bones, how We Nunshizuha) meaning, collect them and put them back together. In his Mustadrak, Al-Hakim, recorded that Kharijah bin Zayd bin Thabit said that his father said that the Messenger of Allah read this Ayah,

(how We Nunshizuha.) Al-Hakim said; “Its chain is Sahih and they (Al-Bukhari and Muslim) did not record it.” The Ayah was also read,

(نُنْشِرُهَا)

“Nunshiruha” meaning, bring them back to life, as Mujahid stated.

(And clothe them with flesh. )

As-Suddi said, ” `Uzayr observed the bones of his donkey, which were scattered all around him to his right and left, and Allah sent a wind that collected the bones from all over the area. Allah then brought every bone to its place, until they formed a full donkey made of fleshless bones. Allah then covered these bones with flesh, nerves, veins and skin. Allah sent an angel who blew life in the donkeys’ nostrils, and the donkey started to bray by Allah’s leave.” All this occurred while `Uzayr was watching, and this is when he proclaimed,

(He said, “I know (now) that Allah is able to do all things,”) meaning, “I know that, and I did witness it with my own eyes. Therefore, I am the most knowledgeable in this matter among the people of my time.”

Source: Tafseer Ibn Kathir, Surah Baqarah, Ayah 259, Dar-us-salam English Publication

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The Four Sacred Months – Tafseer Ibn Kathir

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(36. Verily, the number of months with Allah is twelve months (in a year), so was it ordained by Allah on the Day when He created the heavens and the earth; of them four are sacred. That is the right religion, so wrong not yourselves therein, and fight against the Mushrikin idolaters collectively as they fight against you collectively. But know that Allah is with those who have Taqwa.)

 Soorat at-Tawbah 9:36

The Year consists of Twelve Months

Imam Ahmad recorded that Abu Bakrah said that the Prophet said in a speech during his Hajj,

(The division of time has turned to its original form which was current when Allah created the heavens and the earth. The year is of twelve months, out of which four months are sacred: Three are in succession Dhul-Qa`dah, Dhul-Hijjah and Muharram, and (the fourth is) Rajab of (the tribe of) Mudar which comes between Jumada (Ath-Thaniyah) and Sha`ban.”

The Prophet then asked, (What is the day today’) We said, “Allah and His Messenger know better. He kept quiet until we thought that he might give that day another name. He said (Isn’t it the day of Nahr) We replied, “Yes.” He further asked, (Which month is this) We again said, “Allah and His Messenger know better,” and he kept quiet and made us think that he might give it another name. Then he said,(Isn’t it the month of Dhul-Hijjah) We replied, “Yes.” He asked, (What town is this) We said, “Allah and His Messenger know better,” and he kept quiet until we thought that he might change its name. He asked, (Isn’t this the (Sacred) Town) We said, “Yes.” He said,

(Verily! Your blood, property and honor are sacred to one another like the sanctity of this day of yours, in this month of yours and in this city of yours. Verily, you will meet your Lord and He will question you about your actions. Behold! Do not revert to misguidance after me by striking the necks of one another. Have I conveyed It is incumbent upon those who are present to inform those who are absent, because those who are absent might comprehend (what I have said) better than some who are present.)

Al-Bukhari and Muslim collected this Hadith.

In a small book collected by Shaykh `Alam ad-Din As-Sakhawi, entitled, Al-Mashhur fi Asma’ Al-Ayam wash-Shuhur, he mentioned that Muharram is so named because it is a sacred month. To me, it was so named to emphasize its sacredness. This is because the Arabs would switch it around. One year they would say it was a sacred month, the following year they would say that it was not. The author said, “…and Safar is so named because they used to leave their homes during that month for fighting and traveling. When saying `Safir’ a place, it means to leave it… Rabi` Al-Awwal is called that because they used to do Irtiba` in it, that is to maintain one’s property… and Rabi` Al-Akhir, was so named for the same reasons. Jumada is called that because the water would dry up (Jamud) then….They say Jumada Al-Uwla and Al-Awwal, or Jumada Al-Akhar or Al-Akhirah. Rajab comes from Tarjib, meaning to honor. Sha`ban because the tribes would separate and return to their homes. Ramadan was so named because of the severity of the Ramda’ – that is – the heat, and they say that the branch Ramadat when it is thirsty…And the saying that it is a Name of Allah is a mistake, for there is no proof or support for that…”

The Sacred Months

Allah said,

(of them four are sacred). The Arabs used to consider these months sacred during the time of Jahiliyyah, except for a group of them called Al-Basl, who held eight months of the year to be sacred as way of exaggeration in religion.

The Prophet said,

(Three are in succession; Dhul-Qa`dah, Dhul-Hijjah and Muharram, and (the fourth is) Rajab of (the tribe of) Mudar which comes between Jumada (Ath-Thani) and Sha`ban).

The Prophet said “Rajab of Mudar” to attest to the custom of Mudar, in saying that Rajab is the month that is between Jumada and Sha`ban, not as the tribe of Rabi`ah thought, that it is between Sha`ban and Shawwal, which is Ramadan in the present calendar. The four Sacred Months were made four, three in succession and one alone, so that the Hajj and `Umrah are performed with ease. Dhul-Qa`dah, the month before the Hajj month, was made sacred because they refrained from fighting during that month. Dhul-Hijjah, the next month, was made sacred because it is the month of Hajj, during which they performed Hajj rituals. Muharram, which comes next, was made sacred so that they are able to go back to their areas in safety after performing Hajj. Rajab, in the middle of the lunar year, was made sacred so that those coming from the farthest areas of Arabia are able to perform `Umrah and visit the House and then go back to their areas safely.

Allah said next,

(That is the right religion), that is the Straight Law, requiring implementing Allah’s order concerning the months that He made sacred and their true count as it was originally written by Allah. Allah said,

(so wrong not yourselves therein) during these Sacred Months, for sin in them is worse than sin in other months. Likewise, sins in the Sacred City are written multiplied,

(…and whoever inclines to evil actions therein (in Makkah) or to do wrong, him We shall cause to taste from a painful torment) 22:25. Similarly, sin in general is worse during the Sacred Months

`Ali bin Abi Talhah narrated that Ibn `Abbas said, Allah’s statement,

(Verily, the number of months with Allah…), is connected to

(so wrong not yourselves therein), “In all (twelve) months. Allah then chose four out of these months and made them sacred, emphasizing their sanctity, making sinning in them greater, in addition to, multiplying rewards of righteous deeds during them.” Qatadah said about Allah’s statement,

(so wrong not yourselves therein), “Injustice during the Sacred Months is worse and graver than injustice in other months. Verily, injustice is always wrong, but Allah makes things graver than others as He will.”

He also said,

“Allah has chosen some of His creation above others. He chose Messengers from angels and from men. He also chose His Speech above all speech, the Masajid above other areas of the earth, Ramadan and the Sacred Months above all months, Friday above the other days and Laylatul-Qadr (The Night of Decree) above all nights. Therefore, sanctify what Allah has sanctified, for doing so is the practice of people of understanding and comprehension.”

Fighting in the Sacred Months

Allah said,

(and fight against the idolators collectively), all of you,

(as they fight against you collectively.), all of them,

(But know that Allah is with those who have Taqwa), and know that initiating battle during the Sacred Months is forbidden. Allah said in other Ayat,

(O you who believe! Violate not the sanctity of the symbols of Allah, nor of the sacred month.) 5:2,

(The Sacred Month is for the Sacred Month, and for the prohibited things, there is the law of equality (Qisas). Then whoever transgresses the prohibition against you, you transgress likewise against him) 2:194, and,

(Then when the Sacred Months have passed, kill the idolators…) 9:5. As for Allah’s statement,

(And fight against the idolators collectively as they fight against you collectively), it includes permission for the believers to fight the idolators in the Sacred Month, if the idolators initiate hostilities therein. Allah said in other Ayat,

(The Sacred Month is for the Sacred Month, and for the prohibited things, there is the law of equality (Qisas)) 2:194, and,

(And fight not with them at Al-Masjid Al-Haram, unless they (first) fight you there. But if they attack you, then kill them.) 2:191.

As for the Messenger of Allah laying siege to At-Ta’if until the Sacred Month started, it was a continuation of the battle against Hawazin and their allies from Thaqif. They started the fighting and gathered their men for the purpose of conducting war. The Messenger of Allah marched to meet them and when they took refuge in At-Ta’if, the Prophet laid siege to them so that they descend from their forts, but they inflicted casualties on Muslims. The siege continued for about forty days, during which a Sacred Month began, and the siege continued for several days in that month. The Messenger broke the siege and went back (to Makkah). So fighting that carries over into it the Sacred Month is not the same as initiating warfare during it, Allah knows best.

Source: Tafseer Ibn Kathir, Soorat at-Tawbah 9:36, Dar-us-salam english Publications

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

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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

“Had We sent down this Qur’an upon a mountain, you would surely have seen it humbling itself” – Explained by Shaykh Uthaymeen

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The Second Ayah: His statement:

“Had We sent down this Qur’an upon a mountain, you would surely have seen it humbling itself and rending asunder by the fear of Allah” (Al-Hashr 59:21)

A mountain is among the hardest of what there is, the rocks by which the mountain becomes firm are exemplary in hardness. Allah, Exalted is He, says:

“When, after that, your hearts were hardened and became as stones or even worse in hardness” (Al- Baqara 2:74)

If this Qur’an were to be sent down upon the mountain, you would surely see this mountain humbling itself and cleaving out of the fear of Allah.

“Humbling” – that is, submissively.

And from its severe fright of of Allah, “Rending asunder” it cleaves and tears apart.

And this is sent down upon our hearts, and our hearts – except as Allah wills – contract and become hard, neither opening nor accepting.

As for those who believe, when the Ayat (of the Qur’an) are sent down to them, it increases their faith; but as for those who have a disease in their hearts; it adds filth to their filth; and it is Allah whose refuge is sought!

The meaning of that is that their hearts become more inflexible and hardened and it adds filth to their filth. We seek refuge in Allah from that

If this Qur’an were to be sent down to the mountain, it would cleave and humble itself due to the greatness of Allah’s Words sent down upon it

In this, there is evidence that the mountains have senses, because it humbles itself and cleaves. The matter is like that. The Prophet (صلى الله عليه و سلم) said concerning Uhud: “This is Uhud, a mountain that loves us, and which we love.” [1]

With this Hadith, we also recognize the refutation against those who affirm that there are metaphors in the Qur’an. Those who always raise their flag, using this Ayah as proof:

“Then they found therein a wall wanting to collapse” (Al-Kahf 18:77)

Saying: “How can the wall want?” We say: Subhan Allah! The Knowing, and The Aware says : “Wanting to collapse” and you are saying that it does not want! Is this sensible?

It is not your right, after this, that you sav: “How could it want?”

This makes us ask ourselves: Are we given the knowledge of everything?

The answer is that we are not given knowledge, except a little.

It is not possible for us to object to the statement of the One Who knows the hidden and the witnessed: “Wanting to collapse” by saying: “The wall does not have an Iradah (a want)! And It does not want to collapse!”

This is one of the evils of metaphors, because it implies a negation of what the Qur’an affirms.

Is it not Allah, Exalted is He, Who says:

“The seven heavens and the earth and all that is therein, glorify Him and there is not a thing but glorifies His Praise. But you understand not their glorification” {Al-Israa’ 17: 44)

Do they glorify Him, without wanting to?

He says: “Tusabbih Lahu (they glorify Him)“: the Lam is to specify. Thus, it means sincerely. Is it imaginable to have sincerity without an Iradah (volition, objective, will)? Therefore, they will, and everything wills, for Allah says: “And there is not a thing but glorifies His Praise.” I think it is clear to all of us that this is one of the ways of expressing generality, because In (here) means Ma (not), which negates. Also, “A thing” is an indefinite pronoun used in the context of negation. “But glorifies His Praise” by that, it includes everything.

O my Muslim brother, if you see that your heart is not moved by the Qur’an, accuse yourself, because Allah has informed that if this Qur’an were to be sent down upon a mountain, it would cleave, and the Qur’an is recited to your heart, yet and it is not moved. We ask Allah to aid us, and you.

[1] Reported by Al-Bukhari (4422) and Muslim (1392) from Abu Humaid As-Sa’idi, may Allah be pleased with him.

Transcribed from: Al-‘Aqidah Al-Wasitiyyah – Shaykh Muhammad bin Salih Al-‘Uthaimin, Dar-us-Salam Publications, Vol-1 pg. 589-592

Commands are not cancelled due to ignorance or forgetfulness, whereas prohibitions are cancelled due to ignorance and forgetfulness – Shaykh Uthaymeen

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Q. 504. After completing his ‘Umrah, a man found some filth in his Ihram garments; what is the ruling on this?

A. If a person performed Tawaf and Say for ‘Umrah, and after that, he found some filth in his Ihram garments, then his Tawaf is valid, his Say is valid and his ‘Umrah is valid. This is because if a person has some filth on his garment, and he does not know about it, or he knew about it but he forgot to wash it, and then he prayed in that garment, then his prayer is valid. Similarly, if he made Tawaf in this garment, then his Tawaf is valid. The evidence for that is the Saying of Allah, the Most High:

“Our Lord! Punish us not if we forget or fall into error” [Al-Baqarah 2:286]

This evidence is general, and it is considered a great rule from among the rules of Islamic Law. There is a specific evidence in the matter, and that is that one day, the Messenger of Allah (صلى الله عليه و سلم) led his Companions, may Allah be pleased with them, in prayer and it was his practice to pray in his shoes, but he removed his shoes and the people removed their shoes too. After he had finished praying, he said to them: What was wrong with you?

They said: “We saw you removing your shoes.”

He said: “Jibril came to me and informed me that there was something harmful or some dirt on them”  [1]

That is, some impurity. The Prophet (صلى الله عليه و سلم) did not repeat the prayer, even though at the beginning of his prayer, he had worn shoes on which there was some impurity. This proves that if a person prayed in a garment in which there was impurity due to forgetfulness or ignorance, his prayer is valid.

There is a question here: If a person eats camel meat and he stands up and prays without performing ablution, believing that he had eaten mutton, should he repeat his prayer if he found out? We say: He should repeat the prayer after performing ablution. If someone asked: Why do you say that a person who prayed in a polluted garment due to ignorance should not repeat the prayer, while one who eats camel meat due to ignorance, should repeat it? We say: Because we have a useful and important rule, which is, commands are not cancelled due to ignorance or forgetfulness, whereas prohibitions are cancelled due to ignorance and forgetfulness. The evidence for this rule is the saying of the Prophet (صلى الله عليه و سلم):

“Whoever slept through a prayer or forgot it, he must offer it as soon as he remembers it.” [2]

And when he made the Taslim after performing two Rak’at in one of his afternoon prayers and he forgot the remainder of the prayer, he completed it when he remembered it. This is an evidence that those things which are commanded are not cancelled due to forgetfulness, because the Prophet ordered the one who forgot his prayer to offer it as soon as he remembers it, and the obligation to pray it was not removed due to forgetfulness. Also, he completed the prayer and he did not cancel the remainder of it due to forgetfulness. The proof that commands are not cancelled due to ignorance, is that a man came and offered a prayer in which he was not at rest, then he came to the Prophet (صلى الله عليه و سلم) and greeted him and he said to him:

“Go back and offer prayer for you have not prayed.”

He repeated it three times and the man kept praying and coming to him, but he would say:

“Go back and offer prayer, for you have not prayed.”

until the Prophet (صلى الله عليه و سلم) taught him to pray correctly. So,this man abandoned an obligatory act due to ignorance, because he said:

“By Him Who sent you with the truth, I cannot pray better than this, so teach me.” If an obligation was cancelled due to ignorance, the Prophet (صلى الله عليه و سلم) would have excused him; and this rule is important and beneficial for the seeker of knowledge.

Footnotes :

[1] Reported by Abu Dawud in the Book of Prayer (650)
[2] Reported by Al-Bukhari in the Book of the Times of the Prayers, in the Chapter: Whoever Forgot a Prayer, The He Must Pray it When he Remembers Hadith (597); and by Muslim in the Book of Masjids, in the Chapter: Making up for the Prayers Hadith 316.

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

How Should a Person Pray in an Airplane? – Shaykh Uthaymeen

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In the Name of Allah, the Most Gracious, the Most Merciful.

All praise and thanks are to Allah, the Lord of the worlds, and I send prayers and blessings on our Prophet, Muhammad and upon all his family and Companions.

How Should a Person Pray in an Airplane?

1 . He should offer the voluntary prayers in an airplane while he is sitting in his seat in whatever direction the airplane was facing, indicating the bowing and prostrating (by inclining his head), making the prostration lower than the bowing.

2. He should not offer the obligatory prayers in an airplane, unless he is able to face towards the Qiblah throughout the whole of the prayer and he is also able to bow, prostrate, stand and sit.

3. If he is unable to do that, he should delay the prayer until he lands at the airport and then pray on the ground. If he fears that the time for the prayer will expire before the airplane lands, he should delay it until the time of the next prayer. This is the case if it is one of those prayers that may be combined with another, such as Zuhr with ‘Asr or Maghrib with ‘Isha’. If he fears that the time for the next prayer will expire, he should pray them both in the airplane before the time ends and perform whatever conditions, pillars and obligations of the prayer he is able to. For example: If the airplane took off just before sunset and the sun set while he was in the air, then he should not offer the Maghrib prayer until the airplane lands at the airport, he disembarks, and then prays on the ground. But if he fears that the time for offering the Maghrib prayer will expire, he should delay it until the time of ‘Isha’ and offer them both together, combining them and delaying the Maghrib prayer until the time of the ‘Isha’ prayer after he descends. But if he fears that the time for the isha prayer will expire – and it expires at midnight – he should offer them before the time expires in the airplane.

4. The manner of performing the obligatory prayer in the airplane is to stand facing the Qiblah and make the Takbir. Then he recites Sural Al-Fatihah and the words which it is prescribed to recite before it, such as the opening supplication (Du’a Al- Istiftah) and some Qur’anic Verses after it. Then he should bow, then straighten up from bowing, and relax in a standing position, then prostrate, then straighten up from prostration, and relax in a sitting position, then prostrate again, then do likewise in the remainder of the prayer. If he is unable to prostrate, he should sit and indicate the prostration while sitting, and if he does not know the Qiblah, and no one reliable can inform him of it, he should use his judgement and try to ascertain it, then pray according to his judgement.

5. The prayer of the traveller in an airplane is shortened, so he performs the four Rak’ah prayer as two Rak’ahs like other travellers.

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

How Should a Person Who is Traveling by Airplane Assume Ihram for Hajj and ‘Umrah? – Shaykh Uthaymeen

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How Should a Person Who is Travelling by Airplane Assume Ihram for Hajj and ‘Umrah?

1 . He should perform Ghusl in his house and remain in his normal clothing, or if he wishes, he may don the garments of Ihram.

2. Once the airplane is close to passing over the starting point, he should don the garments of Ihram, if he has not done so already.

3. When the airplane passes over the starting point, he should make the intention for commencing the rites and say the Talbiyyah according to his intention either Hajj or ‘Umrah.

4. If he assumes Ihram before passing over the starting point as a precaution, being fearful of remissness or forgetfulness, then there is no objection.

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

Carelessness of some Women concerning Travelling by Airplane without a Mahram – Shaykh Uthaymeen

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There is a very regrettable thing with regard to this matter which is the carelessness of some women concerning travelling by airplane without a Mahram.

They are very negligent in this matter: One finds women travelling by airplane alone, and their justification for doing this is that they say that her Mahram escorted her in the airport from which the airplane took off and the other Mahram will meet her in the airport at which the airplane lands, and that in the airplane she is safe.

This justification is weak in reality, because the Mahram who accompanies her does not admit her onto the airplane, he only admits her to the departure lounge.

It may also be that the airplane is delayed in taking off and so this woman remains lost, or the airplane might take off and then be unable to land at the intended airport due to some reason or another, and so it lands at some other place, else and so this woman will be lost. Or, the airplane might land at the intended airport, but the Mahram who is supposed to meet her does not arrive due to one reason or another, such as illness, sleep or a car accident which prevents him from getting there, or something else.

Even if all of these things did not happen, and the airplane landed at the correct time of arrival and the Mahram who was supposed to meet her was present, there might be some man sitting next to her on the airplane who does not fear Allah, the Most High and does not respect the worshippers of Allah, and he might be attracted to her and she to him, which might lead to Fitnah (temptation, trial) and unlawful deeds, as is well known.

So, it is incumbent upon a woman to fear Allah, the Almighty, the All-Powerful and not to travel except with a Mahram. It is also incumbent upon women’s male guardians whom Allah has made protectors and maintainers of women to fear Allah, the Almighty, the Ail-Powerful, and to avoid being negligent to those they are Mahrim for, and losing their zeal and their religion, for a person is responsible for his family. Because Allah, the Most High has made them a trust for him; He, the Most High says:

“O you believe! Ward off yourselves and your families against a Fire (Hell) whose fuel is men and stones, over which are (appointed) angels stern (and) severe, who disobey not, (from executing) the Commands they receive from Allah, but do that which they are commanded.”

Source :
Fatawa Arkanul-Islam – Fatawa on Hajj (Pilgrimage) Q.No 458
Islamic Verdicts on t he Pillars of Islam (Volume Two) – Prayer, Zakah, Fasting, Hajj
By the Honorable haikh Muhammad bin Salih Al- ‘Uthaimeen
Collected and Arranged by : Fahd bin Nasir bin Ibrahim As-Sulaiman , Dar-us-salam Publications

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

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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

There cannot be Two Witr Prayers in One Night – Shaykh Ibn Baz

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Question:

Is it permissible to offer two Witr prayers in one night?

Answer:

No one should offer two Witr prayers in one night because the Prophet (sallallaahu alaihi wa sallam) said:

There cannot be two Witr prayers in one night.[1]

And he (sallallaahu alaihi wa sallam) also said:

Make the end of your prayer at night Witr. [2]

And he (sallallaahu alaihi wa sallam) said:

Whoever feared that he will not get up at the end of the night should perform Witr at the beginning of it. And whoever desired to stand at the end of it should pray Witr at the end of the night. [3]

If it is easy for the Muslim to perform the night prayer at the end of the night, he should seal his prayer with one Rakah of Witr. Whoever found difficulty in this should perform his Witr at the start of the night.

And if Allaah makes it easy for him (after that) to stand in prayer, he should offer what he can in units of two Rakahs, and he need not repeat the Witr, for the first Witr is sufficient for him, according to the aforementioned Hadith which is:

There cannot be two Witr prayers in one night. [4]

[1] Abu Dawud no. 1439 and At-Tirmithi no. 470
[2] Al-Bukhari no. 990 and Muslim nos. 151, 751
[3] Muslim no. 755
[4] Abu Dawud no. 1439 and At-Tirmithi no. 470

Shaykh `Abdul-`Azeez Bin Baz
Fatawa Islamiyah Vol. 2 Page 298
dar-us-salam publications

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

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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

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/

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

Not every person who extends his hand for Zakah is Deserving of it – Shaykh ibn Uthaymeen

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Q. 381. Is every person who extends his hand for Zakah deserving of it?

A. Not every person who extends his hand for Zakah is deserving of it, because there are those among mankind who extend their hands for money while they are wealthy. This type of person will come on the Day of Resurrection while his face will not have a bit of flesh on it, [1] may Allah protect us from that. He will come on the Day of Resurrection, on the Day when the witnesses will stand and the bones of his face will be visible, may Allah protect us from that, and the Prophet (صلى الله عليه و سلم) said:

“He who begs the riches of others to increase his own wealth is asking only for burning coals (in the Hereafter), so let him ask a little or much.” [2]

I would like to take this opportunity to warn those people who ask people in an importune manner when they are in possession of wealth. Indeed, I warn everyone who accepts Zakah when he is not entitled to receive it. I say to him: If you took Zakah to which you are not entitled, you are only consuming ill-gotten gains, may Allah protect us from that, and a person should fear Allah, for the Prophet (صلى الله عليه و سلم) said:

“Whoever tries to make himself self-sufficient, Allah will make him self-sufficient; and whoever abstains from asking others, Allah will make him content” [3]

But if a man extends his hand to you, and you believe it is most likely that he is entitled to it, and you gave him, then the Zakah will be counted, and you will have discharged your obligation, even if it became apparent after that that he was not entitled to it. There is no need to think that you have to pay the Zakah again (to someone else).

The evidence for this is the story of the man who gave money in charity, and he gave charity first to a prostitute and the people began to talk, saying: “Have you given money tonight to a prostitute?” He said: “All praise and thanks are to Allah.”

Then he gave charity on the second night and it fell into the hands of a thief and the people began to talk, saying: “Have you given money tonight to a thief?”

Then he gave charity on the third night to a rich man and the people began to talk, saying: “Have you given money tonight to a rich man?” He said: “All praise and thanks are to Allah for the prostitute, the thief and the rich man.”

Then it was said to him (by an angel): “Your charity has been accepted; as for the prostitute, haply (i.e perhaps) she may content herself with what you have given her and it may prevent her from committing illegal sexual intercourse, while as for the thief, haply he may content himself with what you have given him and he may refrain from stealing, while as for the rich man, haply, he may reflect and give charity” [4]

So, my brother, look at the honest intention, what is its effect: Therefore, if you gave the person who asked you, and then it became apparent that he was wealthy and you had given him something, believing that he was poor, it is not necessary for you to repay the Zakah.

Footnotes:

[l] Reported by Muslim in the Book of Zakah, in the Chapter: The Disapproval of Begging From the People (1040)
[2] Reported by Muslim in the Book of Zakah, in the Chapter: The Disapproval of Begging From the People ( 1041 ).
[3] Reported by Al-Bukhari in the Book of Zakah, in the Chapter: There is no Obligation to Give Charity Except Upon One Who is Wealthy (1427); and by Muslim in the Book of Zakah, in the Chapter: The Virtue of Contentment and Patience (1053).
[4] Reported by Al-Bukhari in the Book of Zakah, in the Chapter: If One Unwittingly Gave Charity to a Rich Person ( 1421 ); and by Muslim in the Book of Zakah, in the Chapter: Confirmation of the Reward of One Who Gives Charity, Even if the Charity Fell into the Hands of One Who is not Entitled to it (1022).

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

The Goal of the Udhiyyah (Sacrifice) according to Allah is the Sincerity and Taqwa of His Servant

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(37. It is neither their meat nor their blood that reaches Allah, but it is Taqwa from you that reaches Him. Thus have We made them subject to you that you may proclaim Allah’s greatness for His guidance to you. And give glad tidings to the doers of good.) – Suratul Baqarah

Allah says: this sacrifice is prescribed for you so that you will remember Him at the time of slaughter, for He is the Creator and Provider. Nothing of its flesh or blood reaches Him, for He has no need of anything other than Himself. During the time of Jahiliyyah, when they offered sacrifices to their gods, they would put some of the meat of their sacrifices on their idols, and sprinkle the blood over them. But Allah says:

(It is neither their meat nor their blood that reaches Allah,) Ibn Abi Hatim recorded that Ibn Jurayj said, “The people of the Jahiliyyah used to put the meat of their sacrifices and sprinkle the blood on the House, and the Companions of the Messenger of Allah said, “We have more right to do that.” Then Allah revealed the words:

(It is neither their meat nor their blood that reaches Allah, but it is Taqwa from you that reaches Him.) That is what He will accept and reward for, as mentioned in the Sahih,

(Allah does not look to your appearance or your colors, but He looks to your hearts and deeds.) And in the Hadith; (Indeed charity falls in the Hand of Ar-Rahman before it falls in the hand of the one asking.)

(Thus have We made them subject to you) meaning, `for this purpose We have subjugated the Budn for you,’

(that you may proclaim Allah’s greatness for His guidance to you.) means, that you may glorify Him for guiding you to His religion and His way which He loves and is pleased with, and has forbidden you to do all that He hates and rejects.

(And give glad tidings to the doers of good.) means, `give good news, O Muhammad, to those who do good,’ i.e., whose deeds are good and who remain within the limits prescribed by Allah, who follow that which has been prescribed for them, who believe in the Messenger and follow that which he has conveyed from his Lord.

(Note) The Udhiyyah is Sunnah Mustahabbah One animal is sufficient on behalf of all the members of one household. Ibn `Umar said, “The Messenger of Allah continued to offer sacrifice for ten years.” This was recorded by At-Tirmidhi. Abu Ayyub said: “At the time of the Messenger of Allah , a man would sacrifice a sheep on behalf of himself and all the members of his household, and they would eat from it and feed others, until the people started boasting ﴿by sacrificing more than one﴾ and things reached the stage that you see now.” This was recorded by At-Tirmidhi, who graded it Sahih, and by Ibn Majah. `Abdullah bin Hisham used to sacrifice one sheep on behalf of his entire family; this was recorded by Al-Bukhari. Concerning how old the sacrificial animal should be, Muslim recorded from Jabir that the Messenger of Allah said:

(Do not sacrifice any but mature animals, and if that is not possible, then sacrifice a young sheep.)

Source: Tafseer Ibn Kathir, Dar-us-Salam publications

How should the Sick person Purify Himself? – Shaykh Ibn Uthaymeen

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1. The Sick person is required to purify himself with water, performing ablution from minor impurity and Ghusl from major impurity.

2. If he is unable to purify himself using water, due to weakness or fear of increasing his illness, or delaying his recovery, then he may perform Tayammum.

3. The way to perform Tayammum is to strike the clean earth with his hands once, then wipe his whole face with them, then wipe his hands, one with the other.

4. If he is unable to purify himself, the another person should assist him in making the ablution, or performing the Tayammum.

5. If a certain part of the body which is to be purified is afflicted by a wound, he should wash it with water; but if washing it with water will cause harm to him, then he may wet his hand with water and then wipe over it. If wiping over it may also cause harm he may perform Tayammum for it.

6. If he has a severe fracture in any of his limbs, which is covered with a dressing or cast, he may wipe over it with water, instead of washing it, and it does not require Tayammum, because the wiping takes the place of washing.

7. It is permisable to make Tayammum using a wall, or anything else which is clean and contains dust. If the wall is covered with anything which is not from th earth such as paint, then one should not make Tayammum with it, unless there is dust over it.

8. If the Tayammum is not made on the earth or a wall or anything else containing dust, there is no objection to the collecting of dust in container or a hankerchief, in order to make Tayammum with it.

9. If a person performs Tayammum for prayer, and remains in a purified state until the time of the next prayer, then he may pray with the Tayammum he made before and he does not need to repeat it for the second prayer, since he remains purified and nothing has invalidated it.

10. The sick person is obliged to cleanse his body from all manner of impurity, but if he is unable to do so, he may pray as he is, and his prayer will be correct and he does not need to repeat it.

11 The sick person is required to pray in clean clothes, and if they became soiled, they must be cleaned or replaced with clean ones. If this is not possible, he may pray as he is, and his prayer will be correct and he does not need to repeat it.

12. The sick person is obliged to pray upon something clean and if it becomes soiled, he must wash it, change for something clean or cover it with something clean. If he is unable to do so, he may pray there, and his prayer will be correct and he does not need to repeat it.

13. It is not permissible for the invalid to delay the prayer due to his inability to achieve purification; rather, he should purify himself as much as he is able, then perform the prayer on time, even if there is some impurity on his body, his clothes or his place of prayer, which he is unable to remove.

Shaykh Muhammad bin Saalih al-`Uthaymeen
Fatawa Islamiyah, Vol. 2, p23-25, Dar-us-Salam

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