Wednesday, August 27, 2008

The Muslim in Ramadaan

Q) What should we say to the Muslims on the occasion of the beginning of Ramadaan?

A) Praise be to Allaah.

Allaah says (interpretation of the meaning):

“The month of Ramadan in which was revealed the Qur’aan, a guidance for mankind and clear proofs for the guidance and the criterion (between right and wrong). 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 Sawm (fasts) that month, and whoever is ill or on a journey, the same number [of days which one did not observe Sawm (fasts) must be made up] from other days. Allaah intends for you ease, and He does not want to make things difficult for you. (He wants that you) must complete the same number (of days), and that you must magnify Allaah [i.e. to say Takbeer (Allaahu Akbar: Allaah is the Most Great)] for having guided you so that you may be grateful to Him.”

[al-Baqarah 2:185]

This blessed month is a great opportunity for goodness, barakah (blessing), worship and obedience towards Allaah.

It is a great month, a noble season, a month in which hasanaat (rewards for good deeds) are multiplied and in which committing sayi’aat (bad deeds) is more serious than at other times. The gates of Paradise are opened and the gates of Hell are shut, and the sinners’ repentance to Allaah is accepted. It is a month whose beginning is mercy, its middle is forgiveness and its end is redemption from the Fire.

So give thanks to Him for the season of goodness and blessing that He has bestowed upon you, and for the means of bounty and various kinds of great blessings for which He has singled you out. Make the most of this blessed time by filling it with acts of worship and forsaking haraam things, so that you may attain a good life in this world and happiness after death.

For the sincere believer, every month is an occasion for worship and his whole life is spent in obeying Allaah, but in the month of Ramadaan he has even more motives to do good and his heart is even more focused on worship, and he turns even more to his Lord. By His grace, our generous Lord bestows His bounty upon the fasting believers and multiplies the reward for them on this blessed occasion, so He gives abundantly and rewards generously for righteous deeds.

Time passes quickly
Days pass so quickly, as if they were mere moments. We welcomed Ramadaan, then we bade it farewell, and only a short period of time passed and we are welcoming Ramadaan again. So we should hasten to do good deeds in this month and strive to fill it with that which Allaah is pleased with and with that which will help us on the Day when we meet Him.

How can we prepare for Ramadaan?

We can prepare for Ramadaan by taking stock of ourselves and recognizing our shortcomings in living up to the Shahaadatayn, or our shortcoming in fulfilling our duties, or our shortcomings in not keeping away from the desires and doubts that we may have fallen into…

We should set ourselves straight so that in Ramadaan we will have a higher degree of faith. For faith increases and decreases. It increases through obedience to Allaah and it decreases through disobedience and sin. The first act of obedience that a person should achieve is that of being a true slave of Allaah and believing that there is none that is rightfully worshipped except Allaah, so he directs all kinds of worship to Allaah and does not associate anyone else in worship with Him. Each of us should realize that whatever has befallen him could not have missed him, and whatever missed him could not have befallen him, and that everything happens by the will and decree of Allaah.

We should avoid everything that could undermine our commitment to the Shahaadatayn. This means keeping away from bid’ah (innovations) and things that have been introduced into the religion. We should also follow the principle of al-walaa’ wa’l-bara’ (loyalty and friendship vs. disavowal and enmity), by taking the believers as our friends and by regarding the kaafirs and hypocrites as enemies, and we should rejoice when the Muslims gain a victory over their enemies. We should follow the example of the Prophet (peace and blessings of Allaah be upon him) and his companions and adhere to the Sunnah of the Prophet (peace and blessings of Allaah be upon him) and the way of the Rightly-Guided Khulafa’ who came after him. We should love the Sunnah and love those who adhere to it and defend it, in whatever country they are and whatever colour or nationality they are.

After that we should take stock of ourselves and recognize our shortcomings in doing acts of worship such as praying in congregation, remembering Allaah (dhikr), paying attention to the rights of neighbours, relatives and the Muslims, spreading the greeting of salaam, enjoining what is good and forbidding what is evil, urging one another to follow the truth and be patient and steadfast in doing so, being patient in avoiding evil actions and in doing good deeds, and accepting the decree of Allaah with patience.

Then we should take stock of ourselves and our sins and our following whims and desires. We should stop ourselves from persisting in that, whether the sin is great or small, whether it is a sin of the eye, by looking at that which Allaah has forbidden; or by listening to music; or by walking to things of which Allaah does not approve; or by using one's hands to srike in a manner with which Allaah is not pleased; or by consuming things that Allaah has forbidden such as riba (usury) and bribes, or any other means of consuming people’s wealth unlawfully.

We should never forget that Allaah stretches forth His hand during the day to accept the repentance of those who sinned at night, and He stretches forth His hand at night to accept the repentance of those who sinned during the day. Allaah says (interpretation of the meaning):

“And march forth in the way (which leads to) forgiveness from your Lord, and for Paradise as wide as the heavens and the earth, prepared for Al-Muttaqoon (the pious).

Those who spend (in Allaah’s Cause) in prosperity and in adversity, who repress anger, and who pardon men; verily, Allaah loves Al-Muhsinoon (the good‑doers).

And those who, when they have committed Faahishah (illegal sexual intercourse) or wronged themselves with evil, remember Allaah and ask forgiveness for their sins; — and none can forgive sins but Allaah — and do not persist in what (wrong) they have done, while they know.

For such, the reward is forgiveness from their Lord, and Gardens with rivers flowing underneath (Paradise), wherein they shall abide forever. How excellent is this reward for the doers (who do righteous deeds according to Allaah’s Orders)”

[Aal ‘Imraan 3:133-136]

“Say: “O ‘Ibaadi (My slaves) who have transgressed against themselves (by committing evil deeds and sins)! Despair not of the Mercy of Allaah, verily, Allaah forgives all sins. Truly, He is Oft‑Forgiving, Most Merciful”

[al-Zumar 39:53]

“And whoever does evil or wrongs himself but afterwards seeks Allaah’s forgiveness, he will find Allaah Oft‑Forgiving, Most Merciful”

[al-Nisa’ 4:110]

By taking stock, repenting and seeking forgiveness, this is how we should welcome Ramadaan. “The smart man is the one who takes stock of himself and strives to do that which will benefit him after death, and the helpless one is the one who follows his own whims and desires and engages in wishful thinking, (assuming that Allaah will forgive him regardless of what he does and that he does not need to strive to good deeds).”

The month of Ramadaan is the month of great gains and profits. The smart trader is the one who makes the most of special occasions to increase his profits. So make the most of this month by doing lots of acts of worship, praying a great deal, reading Qur’aan, forgiving people, being kind to others and giving charity to the poor.

In the month of Ramadaan the gates of Paradise are opened and the gates of Hell are shut. The devils are put in chains and a caller cries out each night, O seeker of good, proceed, O seeker of evil, desist.

So, O slaves of Allaah, be among the people of good, following the path of your righteous forebears who were guided by the Sunnah of your Prophet (peace and blessings of Allaah be upon him), so that we may end Ramadaan with our sins forgiven and our righteous deeds accepted.

We should note that the month of Ramadaan is the best of months.

Ibn al-Qayyim said:

Another of example of that – i.e., of the differentiation between the things that Allaah has created – is the fact that the month of Ramadaan is superior to all other months, and the last ten nights are superior to the other nights.”

Zaad al-Ma’aad, 1/56

This month is superior to others in four things:

1 – In it there is the best night of the year, which is Laylat al-Qadr. Allaah says (interpretation of the meaning):

“Verily, We have sent it (this Qur’aan) down in the Night of Al‑Qadr (Decree).

And what will make you know what the Night of Al‑Qadr (Decree) is?

The Night of Al‑Qadr (Decree) is better than a thousand months (i.e. worshipping Allaah in that night is better than worshipping Him a thousand months, i.e. 83 years and 4 months).

Therein descend the angels and the Rooh [Jibreel (Gabriel)] by Allaah’s Permission with all Decrees,

(All that night), there is peace (and goodness from Allaah to His believing slaves) until the appearance of dawn”

[al-Qadar 97:1-5]

So worship on this night is better than worshipping for a thousand months.

2 – In this month was revealed the best of Books to the best of the Prophets (peace be upon them). Allaah says (interpretation of the meaning):

“The month of Ramadan in which was revealed the Qur’aan, a guidance for mankind and clear proofs for the guidance and the criterion (between right and wrong)”

[al-Baqarah 2:185]

“We sent it (this Qur’aan) down on a blessed night [(i.e. the Night of Al‑Qadr) in the month of Ramadan — the 9th month of the Islamic calendar]. Verily, We are ever warning [mankind that Our Torment will reach those who disbelieve in Our Oneness of Lordship and in Our Oneness of worship].

Therein (that night) is decreed every matter of ordainments.

As a Command (or this Qur’aan or the Decree of every matter) from Us. Verily, We are ever sending (the Messengers)”

[al-Dukhaan 44:3-5]

It was narrated by Ahmad and by al-Tabaraani in al-Mu’jam al-Kabeer that Waathilah ibn al-Asqa’ (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The Scriptures of Ibraaheem were sent down on the first of the month of Ramadaan. The Tawraat was sent down on the sixth of Ramadaan. The Injeel was sent down on the thirteenth of Ramadaan. The Zaboor was sent down on the eighteenth of Ramadaan, and the Qur’aan was sent down on the twenty-fourth of Ramadaan.

Classed as hasan by al-Albaani in al-Silsilah al-Saheehah, 1575.

2 – In this month the gates of Paradise are opened and the gates of Hell are shut, and the devils are chained up.

It was narrated from Abu Hurayrah (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When Ramadan comes, the gates of Paradise are opened and the gates of Hell are closed, and the devils are put in chains.” (Agreed upon).

Al-Nasaa’i narrated from Abu Hurayrah that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When Ramadaan comes, the gates of mercy are opened and the gates of Hell are shut, and the devils are put in chains.”

Classed as saheeh by al-Albaani in Saheeh al-Jaami’, 471.

Al-Tirmidhi, Ibn Maajah and Ibn Khuzaymah narrated in one report: “When the first night of the month of Ramadaan comes, the devils and rebellious jinn are chained up and the gates of Hell are closed, and not one gate of it is opened. The gates of Paradise are opened and not one gate of it is closed. And a caller cries out: ‘O seeker of good, proceed; O seeker of evil, desist. And Allaah has those whom He redeems from the Fire, and that happens every night.”

Classed as hasan by al-Albaani in Saheeh al-Jaami’, 759.

If it is asked, how come we see many evil actions and sins committed in Ramadaan, for if the devils are chained up that would not happen?

The answer is that evil actions become less for those who observe the conditions and etiquette of fasting;

or that the ones who are chained up are some of the devils – namely the rebellious ones – not all of them;

or that what is meant is that evil is reduced in Ramadaan, which is a proven fact. If evil happens at this time, it is still less than at other times. Even if all of them (the devils) are chained up, that does not necessarily mean that no evil or sin will happen, because there are other causes of that besides the devils, such as evil souls, bad habits and the devils among mankind. Al-Fath, 4/145

4 – There are many kinds of worship in Ramadaan, some of which are not done at other times, such as fasting, praying qiyaam, feeding the poor, i’tikaaf, sadaqah, and reading Qur’aan.

I ask Allaah, the Exalted, the Almighty, to help us all to do that and to help us to fast and pray qiyaam, and to do acts of worship and to avoid doing evil. Praise be to Allaah, the Lord of the Worlds.


Islam Q&A

Suggested program for the Muslim during Ramadaan

Q) Firstly, let me congratulate you on the beginning of the blessed month of Ramadaan; I hope that Allaah will accept fasting and prayers from us and from you.
I hope that I can make the most of this opportunity to do as much worship and earn as much reward as possible. I hope that you could give me a program that is suitable for me and my family so that we can make the most of this month in goodness and obedience.

A) Praise be to Allaah.

May Allaah accept all our righteous words and deeds, and help us to be sincere in secret and in public.

There follows a suggested program for the Muslim during this blessed month:

The Muslim’s day in Ramadaan:

The Muslim starts his day with suhoor before Fajr prayer. It is better to delay suhoor until the latest possible time of the night.

Then after that the Muslim gets ready for Fajr prayer before the adhaan. So he does wudoo’ at home and goes out to the mosque before the adhaan.

When he enters the mosque, he prays two rak’ahs (tahiyyat al-masjid – greeting the mosque). Then he sits and keeps busy making du’aa’, or reading Qur’aan, or reciting dhikr, until the muezzin gives the call to prayer. He repeats what the muezzin says, and says the du’aa’ narrated from the Prophet (peace and blessings of Allaah be upon him) to be said after the adhaan ends. Then after that he prays two rak’ahs (the regular Sunnah of Fajr), then he occupies himself with du’aa’ and reading Qur’aan until the iqaamah for prayer is given. He is in a state of prayer so long as he is waiting for the prayer.

After offering the prayer in congregation, he recites the dhikrs that are prescribed following the salaam at the end of the prayer. After that if he wants to sit in the mosque until the sun has risen, reciting dhikr and reading Qur’aan, that is preferable, and that is what the Prophet (peace and blessings of Allaah be upon him) used to do after Fajr prayer.

Then about one-quarter of an hour after the sun has risen, if he wants he can pray Duha prayer (a minimum of two rak’ahs), and that is good. Or if he wants he can delay it until the preferred time, which is when the day has grown hotter and the sun is higher in the sky – that is better.

Then if he wants he may sleep to prepare himself for going to work, and he can intend by sleeping to strengthen himself for worship and earning a living, so that he will be rewarded for it in sha Allah. He should also follow the etiquette of sleep that is prescribed in sharee’ah, both actions and words.

Then he goes to work, and when the time for Zuhr prayer comes, he goes to the mosque early, before the adhaan or immediately after it, and he should get ready to pray beforehand. So he prays four rak’ahs with two tasleems (the regular Sunnah before Zuhr), then he keeps busy reading Qur’aan until the iqaamah for prayer is given, and he prays with the congregation, then he prays two rak’ahs (the regular Sunnah after Zuhr).

Then after the prayer he goes and finishes whatever of his work is left, until it is time to leave work. If there is a long time to go after finishing his work until the time for ‘Asr prayer, then he can rest. But if there is not enough time and he fears that if he sleeps he will miss ‘Asr prayer, then he should keep busy doing something suitable until the time for ‘Asr comes, such as going to the market to buy some things that his family needs and the like, or going straight to the mosque when he has finished his work, and staying in the mosque until he has prayed ‘Asr.

Then after ‘As, it depends on his circumstances. If he can stay in the mosque and keep busy reading Qur’aan, this is a great opportunity. But if he feels tired, then he should rest at this time so that he will be ready to pray taraaweeh at night.

Before the adhaan for Maghrib, he should get ready to break his fast, and he should do something at this time that will benefit him, whether reading Qur’aan, making du’aa’, or having a useful conversation with his wife and children.

One of the best things that he can do at this time is to take part in offering iftaar to those who are fasting, whether by bringing food to them or helping to distribute it to them and organizing that. This brings a great joy which no one knows except those who have experienced it.

After iftaar, he goes and prays in congregation in the mosque, and after the prayer he prays two rak'ahs (the regular Sunnah of Maghrib). Then he goes back home and eats whatever is available – without eating too much. Then he looks for a suitable way for himself and his family to spend this time, whether reading a book of stories, or a book on practical rulings, or a quiz, or permissible conversation, or any other useful idea that is of interest to the members of the family and will distracts them from the haraam things that appear in the media which regard this as their prime time, so you find the media transmitting their most attractive programs at that time, that may contain immoral and obscene material. Strive to turn away from that, and fear Allaah with regard to your “flock” (i.e., your family) concerning whom you will be questioned on the Day of Resurrection, so be prepared to answer the questions.

Then get ready for ‘Isha’ prayer, go to the mosque and keep busy reading Qur’aan or listening to the lesson being given in the mosque.

Then after that perform ‘Isha’ prayer, then pray two rak’ahs (the regular Sunnah of ‘Isha’), then pray taraaweeh behind the imam with humility and focus, pondering the meanings of what is recited. Do not finish until the imam finishes. The Prophet (peace and blessings of Allaah be upon him) said: “Whoever stands (and prays) with the imam until he finishes, it will be recorded as if he spent the night in prayer.” Narrated by Abu Dawood, 1370, and others. Classed as saheeh by al-Albaani in Salaat al-Taraaweeh, p. 15.

Then after Taraaweeh you can make a program for yourself that is suited to your circumstances and personal commitments. But you should pay attention to the following:

Keeping away from all haraam things and whatever may lead to them.

Paying attention to ensuring that your family avoid falling into any haraam thing or whatever may lead to that, in a wise manner, such as preparing a program just for them, or taking them out for leisure trips to permissible places, or keeping them away from bad friends, or looking for good friends for them.

Keeping busy with things that take priority.

Then you should try to sleep early, whilst paying attention to the etiquette of sleep as prescribed in sharee’ah, both actions and words. If you read some Qur’aan or some beneficial books before going to sleep, that is something good, especially if you have not yet completed your daily portion of Qur’aan – so do not go to sleep until you have completed it.

Then wake up before suhoor, allowing enough time to recite du’aa’, because this time – the last third of the night – is the time when Allaah descends, and Allaah has praised those who seek His forgiveness at this time, and has promised those who call upon Him at this time that He will answer them, and that He will accept the repentance of those who repent to Him at this time. So do not neglect this great opportunity.

Friday:

Friday is the best day of the week, so you should have a special program of worship on this day, in which you pay attention to the following:

Coming early to Jumu’ah prayer.

Staying in the mosque after ‘Asr prayer, and keeping busy with reading Qur’aan and making du’aa’ until the last hour of this day, for that is a time when du’aa’s are answered.

Make this day an opportunity for completing some of your deeds that you did not finish during the week, such as completing your weekly portion of Qur’aan, or finishing reading a book or listening to a tape and other good deeds.

The last ten days of Ramadaan:

The last ten days of Ramadaan include Laylat al-Qadr which is better than a thousand months. Hence it is prescribed for a person to observe i’tikaaf (“retreat” for the purpose of worship) in the mosque during these ten days, as the Prophet (peace and blessings of Allaah be upon him) used to do, seeking Laylat al-Qadr. Whoever can observe i’tikaaf at this time, this is a great blessing from Allaah.

Whoever cannot observe i’tikaaf for the entire period should do as much as he is able to.

If he is not able to do i’tikaaf at all, then he should try to spend the nights in worship. Praying qiyaam, reading Qur’aan, remembering Allaah and making du’aa’. He should prepare for that by resting during the day so that he will be able to stay up at night.

Note:

This program is just a suggestion. It is a flexible schedule that each person can adapt to his own circumstances.

This program pays attention to the Sunnahs that are proven from the Prophet (peace and blessings of Allaah be upon him). It does not mean that everything mentioned here is an obligatory duty, rather it includes many things that are Sunnah and mustahabb.

The most beloved of actions to Allaah are those which are continuous even if they are little. At the beginning of the month a person may be keen to do acts of worship, then he may slow down. Beware of that, and strive to persist in all the actions that you do in this blessed month.

The Muslim should strive to organize his time in this blessed month so that he will not miss out on a great opportunity to do more good and righteous deeds. For example, a person should try to buy all the things that the family needs before the month begins, and he should buy day-to-day needs at times when the stores are not crowded, and visits to friends and family should be organized in such a way that they do not distract from acts of worship.

Make doing lots of acts of worship and drawing closer to Allaah your priority in this blessed month.

Resolve at the beginning of the month to go to the mosque early at the times of prayer, and to complete the Book of Allaah, and to regularly pray qiyaam al-layl in this great month, and to spend (in charity) what you can of your wealth.

Make the most of the opportunity that the month of Ramadaan brings to strengthen your connection to the Book of Allaah, by utilizing the following means:

Read the verses correctly. The way to do that is to have your reading corrected by someone who knows how to read well. If you cannot do that, then by listening to tapes of expert readers.

Revise what Allaah has enabled you to memorize, and memorize some more.

Read the tafseer (commentary) on the verses, either by looking up the verses you do not understand in reliable books of tafseer such as Tafseer al-Baghawi and Tafseer Ibn Katheer and Tafseer al-Sa’di, or by making a program to read a book of tafseer. Start first with the thirtieth Juz’ (section) of the Qur’aan, then mover on to the twenty-ninth juz’, and so on.

Strive to apply the commands that you read in the Book of Allaah.

We ask Allaah to perfect for us the blessing of Ramadaan, and to help us fast and pray qiyaam throughout the whole month, and to accept (these acts of worship) from us, and to forgive us for our shortcomings.


Islam Q&A

How can we prepare for the arrival of Ramadaan?

Q) How can we prepare for Ramadaan? What are the best deeds in this blessed month?

A) Praise be to Allaah.

Firstly:

You have done well to ask this question, because you have asked how to prepare for the month of Ramadaan. Many people misunderstand the true nature of fasting, and they make it an occasion for eating and drinking, making special sweets and staying up late at night and watching shows on satellite TV. They make preparations for that long before Ramadaan, lest they miss out on some food or prices go up. They prepare by buying food, preparing drinks and looking at the satellite TV guide so they can choose which shows to follow and which to ignore. They are truly unaware of the real nature of fasting in Ramadaan; they take worship and piety out of the month and make it just for their bellies and their eyes.

Secondly:

Others are aware of the real nature of fasting in the month of Ramadaan, so they start to prepare from Sha’baan, and some of them even start before that. Among the best ways of preparing for the month of Ramadaan are:

1 –Sincere repentance

This is obligatory at all times, but because of the approach of a great and blessed month, it is even more important to hasten to repent from sins between you and your Lord, and between you and other people by giving them their rights, so that when the blessed month begins you may busy yourself with acts of worship with a clean heart and peace of mind. Allaah says (interpretation of the meaning):

“And all of you beg Allaah to forgive you all, O believers, that you may be successful”

[al-Noor 24:31]

It was narrated from al-Agharr ibn Yasaar (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “O people, repent to Allaah for I repent to Him one hundred times each day.” Narrated by Muslim (2702).

2 –Du’aa’ (supplication)

It was narrated from some of the salaf that they used to pray to Allaah for six months that they would live until Ramadaan, then they would pray for five months afterwards that He would accept it from them.

The Muslim should ask his Lord to let him live until Ramadaan with a strong religious commitment and good physical health, and he should ask Him to help him obey Him during the month, and ask Him to accept his good deeds from Him.

3 – Rejoicing at the approach of the blessed month

The arrival of Ramadaan is one of the great blessings that Allaah bestows upon His Muslim slave, because Ramadaan is one of the occasions of good in which the gates of Paradise are opened and the gates of Hell are closed. It is the month of the Qur’aan and of decisive battles in the history of our religion.

Allaah says (interpretation of the meaning):

“Say: ‘In the Bounty of Allaah, and in His Mercy (i.e. Islam and the Qur’aan); —therein let them rejoice.’ That is better than what (the wealth) they amass”

[Yoonus 10:58]

4 – Discharging the duty of any outstanding obligatory fasts

It was narrated that Abu Salamah said: I heard ‘Aa’ishah (may Allaah be pleased with her) say: I would owe fasts from the previous Ramadaan and I would not be able to make them up except in Sha’baan.

Narrated by al-Bukhaari (1849) and Muslim (1146).

Al-Haafiz Ibn Hajar (may Allaah have mercy on him) said:

From her keenness to do that in Sha’baan it may be understood that it is not permissible to delay making them up until another Ramadaan begins.

Fath al-Baari (4/191).

5 – Seeking knowledge in order to be able to follow the rulings on fasting and to understand the virtues of Ramadaan.

6 – Hastening to complete any tasks that may distract the Muslim from doing acts of worship.

7 – Sitting with one’s family members – wife and children – to tell them of the rulings on fasting and encourage the young ones to fast.

8 – Preparing some books which can be read at home or given to the imam of the mosque to read to the people during Ramadaan.

9 – Fasting some of the month of Sha’baan in preparation for fasting Ramadaan.

It was narrated that ‘Aa’ishah (may Allaah be pleased with her) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) used to fast until we said: He will not break his fast, and he used not to fast until we said: He will not fast. And I never saw the Messenger of Allaah (peace and blessings of Allaah be upon him) complete a month of fasting except Ramadaan, and I never saw him fast more in any month than in Sha’baan.

Narrated by al-Bukhaari (1868) and Muslim (1156).

It was narrated that Usaamah ibn Zayd said: I said: O Messenger of Allaah, I do not see you fasting in any month as you fast in Sha’baan? He said: “That is a month that people neglect between Rajab and Ramadaan, but it is a month in which people’s deeds are taken up to the Lord of the Worlds and I would like my deeds to be taken up when I am fasting.”

Narrated by al-Nasaa’i (2357); classed as hasan by al-Albaani in Saheeh al-Nasaa’i.

This hadeeth explains the wisdom behind fasting in Sha’baan, which is that it is a month in which deeds are taken up (to Allaah). Some of the scholars mentioned another reason, which is that this fasting is like Sunnah prayers offered beforehand in relation to the obligatory prayer; they prepare the soul for performing the obligatory action, and the same may be said of fasting Sha’baan before Ramadaan.

10 – Reading Qur’aan

Salamah ibn Kuhayl said: It was said that Sha’baan was the month of the Qur’aan readers.

When Sha’baan began, ‘Amr ibn Qays would close his shop and free his time for reading Qur’aan.

Abu Bakr al-Balkhi said: The month of Rajab is the month for planting, the month of Sha’baan is the month of irrigating the crops, and the month of Ramadaan is the month of harvesting the crops.

He also said: The likeness of the month of Rajab is that of the wind, the likeness of Sha’baan is that of the clouds and the likeness of Ramadaan is that of the rain; whoever does not plant and sow in Rajab, and does not irrigate in Sha’baan, how can he reap in Ramadaan? Now Rajab has passed, so what will you do in Sha’baan if you are seeking Ramadaan? This is how your Prophet and the early generations of the ummah were in this blessed month, so what will you do?

Thirdly:

For more information on the deeds that the Muslim should do in Ramadaan, see the answers to questions no. 26869 and 12468.

And Allaah is the Source of strength.



Islam Q&A

Tuesday, August 26, 2008

Prohibition on anticipating Ramadan by fasting one or two days before it begins

Q) I heard that it is not permissible for us to fast before Ramadaan. Is that true?

A) Praise be to Allaah.

There are ahaadeeth narrated from the Prophet (peace and blessings of Allaah be upon him) which forbid fasting in the second half of Sha’baan, except in two cases:

1 – Those who have a habitual pattern of fasting, such as a man who usually fasts on Mondays and Thursdays – he may continue to do so even in the second half of Sha’baan.

2 – If he joins fasts in the second half of Ramadaan to the first half, i.e., if he started to fast in the first half and continues to fast until Ramadaan begins, this is permissible. See question no. 13726.

These ahaadeeth include the following:

Al-Bukhaari (1914) and Muslim (1082) narrated that Abu Hurayrah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Do not anticipate Ramadaan by fasting one or two days before it begins, but if a man habitually fasts, then let him fast.”

Abu Dawood (3237), al-Tirmidhi (738) and Ibn Maajah (1651) narrated from Abu Hurayrah (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When Sha’baan is half over, do not fast.” Classed as saheeh by al-Albaani in Saheeh al-Tirmidhi, 590.

Al-Nawawi said:

The words of the Prophet (peace and blessings of Allaah be upon him), “Do not anticipate Ramadaan by fasting one or two days before it begins, but if a man habitually fasts, then let him fast,” clearly indicate that it is not allowed to anticipate Ramadaan by fasting one or two days before it begins, for those who do not have a habitual pattern of fasting or who are not continuing to fast after starting to fast before (in the first half of Sha’baan). If one is not continuing to fast or does not have a regular pattern of fasting, then it is haraam.

Al-Tirmidhi (686) and al-Nasaa’i (2188) narrated that ‘Ammaar ibn Yaasir (may Allaah be pleased with him) said: “Whoever fasts on the day concerning which there is doubt has disobeyed Abu’l-Qaasim (peace and blessings of Allaah be upon him).” See Question no. 13711.

Al-Haafiz said in Fath al-Baari:

It was understood from this that it is haraam to fast the day of doubt, because the Sahaabah would not say such a thing based on personal opinion.

The day of doubt is the thirtieth of Sha’baan if the new moon cannot be seen because of clouds etc. It is called the day of doubt because it could be the thirtieth of Sha’baan, or it could be the first day of Ramadaan. It is haraam to fast on this day, unless it coincides with a day on which a person habitually fasts.

Al-Nawawi said in al-Majmoo’ (6/400) concerning the ruling on fasting the day of doubt:

If a person observes a voluntary fast on this day, and he has a reason for doing so, such as having the habit of fasting every day, or of fasting alternate days, or fasting on particular days such as Mondays, and it happens to coincide with that day, then it is permissible for him to fast on this day; there is no difference of opinion among our companions regarding that. The evidence for that is the hadeeth of Abu Hurayrah: “Do not anticipate Ramadaan by fasting one or two days before it begins, but if a man habitually fasts, then let him fast.” If he does not have a reason, then it is haraam for him to fast on this day.

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

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

Sharh Riyaadh al-Saaliheen, 3/394.

Based on this, fasting in the second half of Sha’baan falls into two categories:

1- Fasting from the sixteenth until the twenty-eighth. This is makrooh, except for those who have a habitual pattern of fasting.

2- Fasting on the day of doubt, or one or two days before Ramadaan begins. This is haraam, except for one who has a habitual pattern of fasting.

And Allaah knows best.



Islam Q&A

Reasons for which one may excused from fasting in Ramadaan

Q) What are the reasons for which one may be excused from fasting in Ramadaan?

A) Praise be to Allaah.

One of the ways in which Allaah has made things easy for His slaves is that He has only enjoined fasting upon those who are able to do it, and He has excused those who are unable to fast for a legitimate shar’i reason. The legitimate reasons for which one may be excused from fasting are as follows:

1 – Sickness

Sickness means everything that means that a person is not healthy.

Ibn Qudaamah said: the scholars are agreed that it is permissible for the sick person not to fast in general. The basis of that is the aayah in which Allaah says (interpretation of the meaning):

“but if any of you is ill or on a journey, the same number (should be made up) from other days”[al-Baqarah 2:184]

It was narrated that Salamah ibn al-Akwa’ (may Allaah be pleased with him) said: “When this aayah was revealed – ‘And as for those who can fast with difficulty, (e.g. an old man), they have (a choice either to fast or) to feed a Miskeen (poor person) (for every day)’ [al-Baqarah 2:184 – interpretation of the meaning] – those who wanted not to fast could do that, and pay the fidyah (i.e., feed one poor person for each day). That remained the case until the following aayah was revealed, i.e., the verse:

‘And as for those who can fast with difficulty, (e.g. an old man), they have (a choice either to fast or) to feed a Miskeen (poor person) (for every day)’

[al-Baqarah 2:185 – interpretation of the meaning] – so it abrogated it.”

The sick person who fears that fasting may make his sickness worse or that it will slow down his recovery or damage a part of his body, has the option of not fasting, and indeed it is Sunnah for him not to fast and it is makrooh for him to complete his fast, because that may lead to his death. So he has to be cautious and protect himself. Moreover, if the sick person is very ill, that makes it permissible for him not to fast. But if a healthy person fears difficulty or tiredness, it is not permissible for him to break his fast, if all that happens to him when he fasts is that he becomes tired.

2 – Travelling

In order for traveling to result in a concession excusing one from fasting, the following conditions must be met:

a- The journey must be long enough that prayers may be shortened.

b- The traveler must not intend to settle in the place to which he travels.

c- His journey must not be for any sinful purpose, rather it should be for a sound purpose, according to the majority of scholars. That is because being allowed not to fast is a concession and relief that the sinner does not deserve on his journey, because the purpose of his journey is to commit sin – such as one who travels in order to commit banditry, for example.

Cancellation of the concession for traveling:

This concession of traveling is cancelled by two things:

(i) When the traveler returns home and enters his hometown, which is the place where he resides.

(ii) When the traveler decides to stay indefinitely, or for a lengthy period in one place, and the place is fit for settling in. Thus he becomes a resident (or non-traveller), so he should pray his prayers in full and not break his fast in Ramadaan, because the rulings on travel no longer apply to him.

3 – Pregnancy and breastfeeding

The fuqaha’ are agreed that pregnant and breastfeeding women may break their fast in Ramadaan, on the condition that they think there is a risk that they or their children may become ill or more ill, or be harmed or may die. The evidence for this concession in their case is the aayah (interpretation of the meaning:

“and whoever is ill or on a journey, the same number [of days which one did not observe Sawm (fasts) must be made up] from other days”[al-Baqarah 2:185]

This does not refer to merely being sick, for the sick person who will not be harmed by fasting is not allowed to break the fast; here sickness is mentioned as a metaphor for any situation where fasting when sick may cause harm. This is what is meant by sickness here. That may be the case in pregnancy and when breastfeeding, so these two cases are included in the concession of breaking the fast. The evidence that women in these cases are allowed not to fast is the hadeeth of Anas ibn Maalik al-Ka’bi (may Allaah be pleased with him), who said that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Allaah has relieved the traveler of fasting and half of prayer, and He has relieved the pregnant and breastfeeding woman of fasting.”

4 – Senility and old age

Senility and old age refers to one who is old and has lost his strength, or who is approaching death, so that every day he becomes weaker, until he dies, or who is suffering from a terminal or incurable illness and has no hope of recovery. The evidence that it is prescribed for such people not to fast is the aayah (interpretation of the meaning):

“And as for those who can fast with difficulty, (e.g. an old man), they have (a choice either to fast or) to feed a Miskeen (poor person) (for every day)”[al-Baqarah 2:184]

Ibn ‘Abbaas (may Allaah be pleased with him) said that this aayah has not been abrogated, and it applies to old men and old women who cannot fast, so for each day they should feed one poor person.

5 – Intense hunger and thirst

If a person is overtaken by intense hunger or unbearable thirst, then he should break his fast and eat just as much as he needs to ward off that hunger, then he should refrain from eating for the rest of the day, and make up that fast later on.

The scholars added to intense hunger and thirst the fear of weakness when meeting the enemy, or fearing or expecting an attack, such as when one is surrounded. So if a fighter knows for sure or thinks it most likely that there will be fighting because he is facing the enemy, and he fears that fasting may make him weak when fighting, and he is not traveling, then he may break his fast before fighting.

6 – Compulsion

Compulsion means one person forcing another to do something or not to do something against his will, by means of threats.



Al-Mawsoo’ah al-Fiqhiyyah, vol. 28, p. 73.

He needs to have an injection into a vein – will that affect his fast?

Q) One of my friends has been stricken with the onset of cancer and has to take a course of treatment in Ramadaan, consisting of a number of medicines dissolved in liquids which are to be administered intravenously. Is his fasting valid?

A) Praise be to Allaah.

Two scenarios may apply to having injections during the day in Ramadaan:

1 – Where the injection provides nourishment that takes the place of food and drink; this kind of injection invalidates the fast because it is like eating and drinking.

2 – Where what is injected is not a kind of nourishment; this does not break the fast or affect it. In this case it makes no difference whether the injection is into a vein or a muscle.

But if it is possible to have these injections at night, that is better and more on the safe side with regard to the fast.

Shaykh Ibn Baaz (15/257) was asked about the ruling on a person who had intravenous and intramuscular injections during the day in Ramadaan when he was fasting and completed his fast – was his fast invalidated and does he have to make it up, or not?

He replied:

His fast is valid, because an injection into a vein is not like eating or drinking; this applies more so in the case on an intramuscular injection. But if he makes it up in order to be on the safe side, that is better. If it can be delayed until nighttime, if he needs to have it, that is better too, so as to avoid an area of scholarly dispute.

Shaykh Ibn ‘Uthaymeen was asked in Fataawa al-Siyaam (p. 220) about the ruling on having injections into a vein, muscle or the buttock.

He replied:

There is nothing wrong with having injections into a vein, muscle or buttock, and that does not break the fast, because this is not one of the things that break the fast; it is not food or drink, and it is not like eating or drinking. We have already explained that this does not have any effect on the fast. What does affect the fast is when a sick person is given an injection of something that takes the place of food and drink.

The Standing Committee (10/252) was asked about the ruling on administering medicine via injection during the day in Ramadaan, whether that is nourishment or medication.

They replied: it is permissible to administer medicine by needle into a muscle or vein to a fasting person during the day in Ramadaan, but it is not permissible for the fasting person to be given a nourishing injection during the day in Ramadaan, because that comes under the ruling on eating or drinking, so that injection is regarded as a means of breaking the fast in Ramadaan. If the injection can be given into a muscle or vein at night, that is better.



Islam Q&A

Using a puffer for asthma does not invalidate the fast

Q) Does using a puffer for asthma in the mouth during the day in Ramadaan invalidate the fast for one who is suffering difficulty in breathing?

A) Praise be to Allaah.

Using a puffer for asthma during the day in Ramadaan does not invalidate the fast.

The puffer used for asthma does not invalidate the fast because it is a pressurized gas that goes to the lungs, and is not food, and it is something that is always needed, in Ramadaan and at other times.

Fataawa al-Da’wah, Ibn Baaz, no. 979.

See the booklet Sab’oon Mas’alah fi’l-Siyaam (Seventy issues related to fasting).

Shaykh Ibn ‘Uthaymeen said:

This puffer evaporates and does not reach the stomach, so in this case we say that there is nothing wrong with using this puffer when you are fasting, and you do not break your fast by doing that.

Fataawa Arkaan al-Islam, p. 475

The scholars of the Standing Committee said:

The asthma medication that the patient uses by inhaling it reaches the lungs via the trachea and does not reach the stomach, so it is not food or drink or anything of the sort… So it seems that the fast is not broken by using this medicine.

Fataawa Islamiyyah, 1/130

And Allaah knows best.



Islam Q&A

Wet dream during the day in Ramadaan, and the meaning of the hadeeth “Bad dreams come from the Shaytaan”

Q) When I was fasting in ramadan I slept after fajir, and I had ISTIHLAM ( Dream of sexual intercorse) and I had a manu ( clear liquid)coming out, my question is, does my fasting for that day is excepted if I continued, even though I didn't have control over it, my second question is that those kinds of dreams come form the IBLESS, but IBLESS is locked in the skies in Ramadan?

A) Praise be to Allaah.
Having a wet dream during the day in Ramadaan does not invalidate the fast, because this is a matter that is beyond a person’s control, and he cannot prevent it. Allaah says (interpretation of the meaning):

“Allaah burdens not a person beyond his scope”[al-Baqarah 2:286]

“If a man experiences a wet dream this does not invalidate his fast, because it was involuntary on his part; it is similar to the case when something enters his throat whilst he is sleeping.”

See al-Mughni by Ibn Qudaamah, vol. 3, p. 22

The Standing Committee was asked about a man who had a wet dream during the day in Ramadaan – what is the ruling on that? They replied:

Whoever has a wet dream whilst he is fasting or is in a state of ihraam for Hajj or ‘Umrah, there is no sin on him and he does not have to offer expiation (kafaarah). It does not affect his fast, but he does have to do ghusl to cleanse himself from janaabah (impurity) if maniy (semen) was emitted.

Fataawa al-Lajnah al-Daa’imah, vol. 10, p. 274

Ihtilaam (wet dream) means seeing intercourse in one’s dream.

This is one of the things that Allaah has created in human nature for men and women alike. Hence it was narrated from Umm Salamah the Mother of the Believers that she said: “Umm Sulaym the wife of Abu Talhah came to the Messenger of Allaah (peace and blessings of Allaah be upon him) and said, ‘O Messenger of Allaah, verily Allaah is not shy of (telling you) the truth. Is it necessary for a woman to take a bath (ghusl) after she has a wet dream?’ The Messenger of Allaah (peace and blessings of Allaah be upon him) said, ‘Yes, if she notices a discharge.’” (Narrated by al-Bukhaari, al-Ghusl, 373; Muslim, al-Hayd, 471).

What is meant by a wet dream is when a person who is sleeping imagines intercourse.

And al-Bukhaari narrated from Abu Salamah that Abu Qutaadah al-Ansaari said: “I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: ‘Dreams come from Allaah and bad dreams come from the Shaytaan. So if any one of you sees a dream that he dislikes, let him spit drily to his left side and seek refuge with Allaah from it, and it will not harm him.” (al-Ta’beer, 6488; Muslim, al-Ru’yaa, 4196). This does not mean that the Shaytaan is the one who causes that.

The fact that the maarids (strong jinns) are chained up during Ramadaan does not mean that the devils stop whispering into people’s hearts and urging them to do evil; but that happens to a lesser extent in Ramadaan than in other months. The effects of this are well known and can be seen.

Ibn Hajar said: the fact that bad dreams are mentioned in conjunction with the Shaytaan means that they share his characteristics of lying and exaggeration, etc., unlike true dreams which are mentioned in conjunction with the name of Allaah by way of honour, even though all of them are created and decreed by Allaah.Fath al-Baari, 12/393.



Sheikh Muhammed Salih Al-Munajjid

Is it permissible to eat mynah birds?

Q) Is it permissible to eat a type of bird that exist in Medina; that has several names ‘Myna’ is its most famous name. It is a brown bird that has a yellow beak, and has a yellow spot around its eyes.

A) Praise be to Allaah.

Mynah is the name of several types of birds of the zarzoor (starling) type which are native to India, Burma and other parts of Asia. These birds feed on plants, insects and worms. Al-Mawsoo’ah al-Arabiyyah al-‘Aalamiyyah.

It is permissible to eat this kind of bird because there is nothing to indicate that it is haraam. That is because the basic principle is that all birds are halaal, because Allaah says (interpretation of the meaning):

“Say (O Muhammad صلى الله عليه وسلم): I find not in that which has been revealed to me anything forbidden to be eaten by one who wishes to eat it, unless it be Maytah (a dead animal) or blood poured forth (by slaughtering or the like), or the flesh of swine (pork); for that surely, is impure or impious (unlawful) meat (of an animal) which is slaughtered as a sacrifice for others than Allaah (or has been slaughtered for idols, or on which Allaah’s Name has not been mentioned while slaughtering). But whosoever is forced by necessity without wilful disobedience, nor transgressing due limits; (for him) certainly, your Lord is Oft‑Forgiving, Most Merciful”

[al-An’aam 6:145].

Excluded from that is that for which there is evidence that it is haraam; and based on the evidence there are four such types:

(i)

Birds which have talons with which they catch prey, because of the report narrated by Muslim (1934) from Ibn ‘Abbaas (may Allaah be pleased with him), who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) forbade every wild animal with fangs and every bird with talons.

It says in Zaad al-Mustaqni’: That which has talons with which it catches prey.

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said: What is meant by talons here is not the thing [spur] that protrudes from the leg of the rooster; that is a talon but it does not catch prey with it. End quote from al-Sharh al-Mumti’ (15/20).

(ii)

That which eats carrion, such as vultures and speckled crows.

It says in al-Mawsoo’ah al-Fiqhiyyah al-Kuwaitiyyah (5/135): The Hanafis, Shaafa’is and Hanbalis are agreed that it is haraam to eat large black crows and speckled crows, which are both types that usually eat only carrion, so they are abhorrent to those of a sound nature. This type also include vultures, because they only eat carrion, even though they do not have talons with which they catch prey. End quote.

(iii)

That which is off-putting, such as bats. There is a difference of opinion among the scholars as to what constitutes off-putting, which there is no room to discuss here.

(iv)

That which it is forbidden to kill, such as hoopoes, because of the report narrated by Abu Dawood (5267) and Ibn Majaah (3224) from Ibn ‘Abbaas (may Allaah be pleased with him) who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) forbade killing four kinds of animals: ants, bees, hoopoes and sparrow-hawks. Classed as saheeh by al-Albaani in Saheeh Abi Dawood.

Everything apart from that is permissible in principle.

The fact that this bird is sometimes called a crow does not matter. Many of the fuqaha’ regarded farm crows as permissible, and gave as the reason for that the fact that they do not eat carrion.

It says in al-Majmoo’ (9/26): We have mentioned our view concerning farm crows and ravens. Maalik, Abu Haneefah and Ahmad (may Allaah have mercy on them) stated that they are permissible. End quote.

Al-Mardaawi said in al-Insaaf (9/364): His words “and farm crows” mean that they are permissible. This is our view and the view of our companions.

Note; farm crows have red beaks and feet. Or it was said that farm crows are large and black. End quote.

Ibn Qudaamah (may Allaah be pleased with him) indicated the guideline on this issue by saying: Everything that does not catch prey with its talons and does not eat carrion and is not off-putting, is halaal. End quote from al-Mughni (9/329).

Thus it is clear that Mynah birds are among those that it is permissible to eat.

And Allaah knows best.



Islam Q&A

Sprinkling the grave with water after burial

Q) What is the ruling on sprinkling water on the grave after burying the dead, justifying this by saying that it makes the dust solid on the grave? Does it make it cool for the dead?

A) Praise be to Allaah.

There is nothing wrong with sprinkling water, because water holds the earth together so it will not be scattered right and left.

With regard to what the common folk believe, that sprinkling water cools down the deceased, there is no basis for this. End quote.



Majmoo’ Fataawa Ibn ‘Uthaymeen (17/194).

Making up the Sunnah prayer that is done before Zuhr

Q) If someone comes to the masjid for the Zuhr prayer and misses the 4 Sunnan Rakah(which are offered before the Fard) can he repeat these 4 Sunnan Rakah after he offers his 4 Fard and 2 Rakah Sunnah (which are offered after the Fard)?

A)
Praise be to Allaah.

Firstly:

It is mustahabb to make up the regular Sunnah prayers if one misses them, according to the correct scholarly view. This is the Shaafa’i view and the well known opinion of the Hanbalis, in contrast to the Hanafis and Maalikis, because of the hadeeth of Umm Salamah (may Allaah be pleased with him), according to which the Prophet (peace and blessings of Allaah be upon him) prayed two rak’ahs after ‘Asr. He was asked about them and he said: “O daughter of Abu Umayyah, you asked about the two rak’ahs after ‘Asr. That is because some people from ‘Abd al-Qays came to me and distracted me from the two rak'ahs that come after Zuhr; these are they (i.e., I prayed them just now).” Narrated by al-Bukhaari (1233) and Muslim (834).

Imam al-Nawawi (may Allaah have mercy on him) said:

The correct view in our opinion is that it is mustahabb to make up the regular naafil prayers. This was the view of Muhammad, al-Muzani and Ahmad according to one opinion narrated from him. Abu Haneefah, Maalik and Abu Yoosuf, according to the most well known view narrated from him, said that they should not be made up. Our evidence is these saheeh ahaadeeth. End quote.

Al-Majmoo’ (4/43).

Al-Mardaawi al-Hanbali (may Allaah have mercy on him) said: The words “whoever misses any of these Sunnahs, it is Sunnah for him to make it up” – this is the well known view of our companions.

Al-Majd supported this in his commentary and it was the view favoured by Shaykh Taqiy al-Deen – i.e., Ibn Taymiyah. End quote from al-Insaaf (2/187).

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

Making up regular Sunnah prayers is Sunnah if one misses them. The evidence for that is that when the Prophet (peace and blessings of Allaah be upon him) slept and missed Fajr prayer, and did not wake up until after the sun had risen, he prayed the Sunnah prayer of Fajr first, then he prayed Fajr after that. End quote.

Liqaa’aat al-Baab il-Maftooh (no. 74, question no 18). See also al-Mawsoo’ah al-Fiqhiyyah (25/284).

Secondly:

If he wants to make up the Sunnah prayer that comes before Zuhr after offering the fard Zuhr prayer, should he pray the Sunnah prayer that comes before Zuhr first, and then the Sunnah prayer that comes after Zuhr, or vice versa?

It seems that this matter is broad in scope, whether he starts with the Sunnah prayer that comes before or that which comes after, because what matters is doing it, whether it is done sooner or later.

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

The scholars said: If you miss the two rak’ahs that come before Zuhr, then pray them after the prayer, because you were excused from doing them before the prayer. This happens all the time: a person comes to the mosque and finds that they have already started the prayer. In this case, he should make them up after he prays Zuhr.

But he should offer the regular Sunnah prayer that comes after Zuhr before the regular Sunnah prayer that comes before.

A man comes and the people are praying, and he is not able to offer the Sunnah prayer of Zuhr. When he has prayed Zuhr, he should pray two rak'ahs with the intention of offering the regular Sunnah prayer that comes after Zuhr, then make up the regular sunnah prayer that comes before. This was narrated from the Prophet (peace and blessings of Allaah be upon him) in a hadeeth narrated by Ibn Majaah.

Fath Dhi’l-Jalaal wa’l-Ikraam bi Sharhh Buloogh al-Maraam (2/225).

And Allaah knows best.



Islam Q&A

If he allows people who bring alcohol with them to drink it in his restaurant, is he sinning?

Q) My food in restaurant is halal I cook only halal food and serve. The restaurant I bought from kufr and the city transferred liquor license to my name. I do not sell alcohol but my customers bring in bottles wine for their dinner, which is allowed city ordinance. May I allow them to do this, or should I turn them away? They do not misbehaving or bother other customers, and when license expires I will not be of renewing it.

A) Praise be to Allaah.

(a)

The owner of the restaurant is responsible, according to sharee’ah, for what happens in his restaurant of sins that he could stop or prevent from happening in the first place. The prohibition of alcohol is proven in the Qur'aan and Sunnah and according to scholarly consensus. The Prophet (peace and blessings of Allaah be upon him) cursed ten people with regard to alcohol, not just the one who drinks it.

It was narrated that Anas ibn Maalik (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) cursed ten types of people with regard to alcohol: the one who presses (the grapes, etc), the one for whom that is done, the one who drinks it, the one who carries it, the one to whom it is carried, the one who offers it, the one who sells it, the one who consumes its price, the one who buys it and the one for whom it is bought.

Narrated by al-Tirmidhi (1259) and Ibn Majaah (3381); classed as saheeh by al-Albaani in Saheeh al-Tirmidhi.

This proves that the sin includes everyone who contributed towards its presence, so that it may be drunk at the end.

(b)

The one who sits in a place where Allaah is denied and where evil actions and sins are committed is a participant with them in that sin, if he is able to change the evil but does not do so, or he is able to leave that gathering but does not do so. Allaah says (interpretation of the meaning):

“And it has already been revealed to you in the Book (this Qur’aan) that when you hear the Verses of Allaah being denied and mocked at, then sit not with them, until they engage in a talk other than that; (but if you stayed with them) certainly in that case you would be like them. Surely, Allaah will collect the hypocrites and disbelievers all together in Hell”

[al-Nisa’ 4:140].

Ibn Katheer (may Allaah have mercy on him) said:

i.e., if you commit sin after it has reached you, and you agree to sit with them in a place in which the verses of Allaah are being denied and mocked and belittled, and you approve of them doing that, then you have a share with them in what they are doing. Hence Allaah says “certainly in that case you would be like them” i.e., in sin, as it says in the hadeeth: “Whoever believes in Allaah and the Last Day, let him not sit at a table where alcohol is being passed around.” End quote.

Tafseer Ibn Katheer (2/435).

(c)

Allaah enjoins the Muslim to denounce evil when he sees it or knows of it taking place. So how can this coincide with allowing those customers to drink alcohol in your restaurant?

It was narrated that Abu Sa’eed al-Khudri (may Allaah be pleased with him) said: “Whoever among you sees an evil action, let him change it with his hand (by taking action); if he cannot, then with his tongue (by speaking out); and if he cannot, then with his heart (by hating it and feeling it is wrong), and that is the weakest of faith.”

Narrated by Muslim (49).

(d)

Another of the attributes of the slaves of the Most Merciful is that which Allaah says of them in the verse (interpretation of the meaning):

“And those who do not bear witness to falsehood, and if they pass by some evil play or evil talk, they pass by it with dignity”

[al-Furqaan 25:72].

According to some scholars – such as Imam al-Zuhri – what is meant by falsehood is drinking alcohol.

See: Tafseer Ibn Katheer (6/130).

Based on that:

You should put a stop to this by not allowing anyone to drink alcohol in your restaurant, otherwise you will be taking upon yourself the sin of those drinkers. Do not hesitate about this matter, and you will see the effect of that in your religious commitment and in your provision (rizq), if you seek reward from Allaah in this matter.

And Allaah knows best.



Islam Q&A

Should he use bank interest to pay off taxes?

Q) It is compulsory on every resident (whether he is a citizen or not) in the country I live in to pay tax. Sometimes the tax that should be paid is too much, and sometimes it is normal. Some people think that the country does not have the right to collect taxes from people; so they use the interest they get from the banks to pay the tax. What is your opinion about this?

A) Praise be to Allaah.

It is not permissible to deposit money in riba-based banks, unless that is necessary to protect the money, if there is no Islamic bank that is free from riba. In that case one must limit it to putting money in current accounts only [i.e., those that do not bear interest], so as to commit the lesser of two evils, and because necessity should not be exaggerated.

If any interest is paid on the deposited money, then it must be got rid of, by spending it on various charitable causes.

The Standing Committee for Issuing Fatwas was asked: I am a student in Britain, and we have to pay some taxes to the government, such as road tax and another tax (VAT) of 15% on anything we buy except food and children’s clothing. Now there is a new tax on municipal services which are provided the local municipality, such as education, waste disposal, swimming pools, parks, leisure centres and social services. Since we do not benefit from most of these services, as they are contrary to the teachings of our religion, and we only benefit from education, waste disposal and children’s playgrounds, and we are obliged to pay these taxes, which are between 3000 and 4000 Saudi riyals per year, my question is: Is it permissible for me to put some money in a deposit account, which is a riba-based account that yields 12% interest per year, and pay some of these taxes using this interest that I will get from this account? Because paying these taxes will put pressure on me financially.

They replied: It is not permissible for you to open an interest based account in order to pay off taxes with this interest, because of the general meaning of the evidence that riba is haraam. End quote.

Shaykh ‘Abd al-‘Azeez ibn Baaz, Shaykh ‘Abd al-Razzaaq ‘Afeefi, Shaykh ‘Abd-Allaah ibn Ghadyaan.

Fataawa al-Lajnah al-Daa’imah (13/366)

This applies to one who wants to deal with riba in order to pay off taxes with the interest. But if a person has been dealing with riba or put money in the bank and did not know that they had been giving him interest on it, then he wants to repent and get rid of this interest, there is no sin on him if he uses it to pay these taxes, so as to ward off wrongdoing from himself. We asked Shaykh Yoosuf al-Shubayli about that and he replied that there is nothing wrong with paying taxes with interest, but that is subject to the condition that one does not deal with riba in order to pay taxes.

And Allaah knows best.



Islam Q&A

Burying animals after they die

Q) I want to ask you about vermin such like snakes and other insects. If Allah gives me the power to kill it, should I bury it or leave it on the ground?

A) Praise be to Allaah.

The matter is broad in scope, because there is no text of sharee’ah which states that it is prescribed to bury them or that doing so is forbidden. It is better to bury them lest anyone be harmed or bothered by them.

And Allaah is the Source of strength. May Allaah send blessing and peace upon our Prophet Muhammad and his family and companions. End quote.

Shaykh ‘Abd al-‘Azeez ibn Baaz, Shaykh ‘Abd al-Razzaaq ‘Afeefi, Shaykh ‘Abd-Allaah ibn Ghadyaan, Shaykh ‘Abd-Allaah ib nQa’ood



Fataawa al-Lajnah al-Daa’imah li’l-Buhooth al-‘Ilmiyyah wa’l-Ifta, 8/444

Thursday, August 21, 2008

What should he start with when clipping his nails?

Q) What side of the body should one start when clipping the nails?

A) Praise be to Allaah.

Clipping the nails is one of the Sunan al-Fitrah, as is indicated by the saheeh ahaadeeth, and it is mustahabb to start on the right, because it is proven in Saheeh al-Bukhaari (163) that ‘Aa’ishah (may Allaah be pleased with him) said: The Prophet (peace and blessings of Allaah be upon him) used to like to start on the right when putting on shoes, combing his hair, purifying himself and in all his affairs.

Al-Nawawi (may Allaah have mercy on him) said in al-Majmoo’ (1/339): There is scholarly consensus that clipping the nails is Sunnah, and that applies equally to men and women, and to the hands and feet. It is mustahabb to start with the right hand, then the left, then the right foot then the left. End quote.

And he (may Allaah have mercy on him) said in Sharh Saheeh Muslim (3/149): It is mustahabb to start with the hands before the feet, and to start with the forefinger of the right hand, then the middle finger, then the ring finger, then the pinkie finger, then the thumbs, then to move to the left hand and start with the pinkie finger then the ring finger, until all the fingers are done, then to move to the right foot and start with the smallest toe on the right foot and end with the smallest toe on the left foot. And Allaah knows best. End quote.

The Hanbalis mentioned a different sequence of fingers when clipping the nails, but no saheeh report has been narrated from the Prophet (peace and blessings of Allaah be upon him) concerning this matter.

Al-‘Iraaqi (may Allaah have mercy on him) said in Tarh al-Tathreeb (2/77): There is no proven hadeeth which may be followed with regard to how to clip the nails. End quote.

Ibn Hajar said in Fath al-Baari (10/345):

There is no proven hadeeth about the order of fingers when cutting the nails. … Ibn Daqeeq al-Eid rejected the order mentioned by al-Ghazaali and those who followed him, and he said: There is no basis for any of that, and to suggest that it is mustahabb when there is no evidence for that is abhorrent in my view. If anyone were to suggest that it is mustahabb to start with the right forefinger because of its honourable status, there is no basis for the rest of this sequence. Yes there is a basis for starting with the right hand and the right foot, which is “he liked to start on the right.” End quote.

And Allaah knows best.



Islam Q&A

She is upset by her husband’s many guests who come all the time

Q) My husband likes to invite people all the time in our house. this causes me a great deal of inconvenience and upsets me as it takes out of our private time as a couple. to what extent we are obliged to our guests? and what is our rights and responsibilities towrads our guests in islam?

A) Praise be to Allaah.

It was narrated that Abu Shurayh al-‘Adawi said: I heard with my own two ears and I saw with my own two eyes when the Prophet (peace and blessings of Allaah be upon him) spoke and said: “Whoever believes in Allaah and the Last Day, let him honour his neighbour; whoever believes in Allaah and the Last Day, let him honour his guest as he is entitled.” It was said, ‘What is his entitlement, O Messenger of Allaah?” He said, “[The best treatment] for one day and one night; and hospitality is for three days, and anything after that is charity bestowed upon him. And whoever believes in Allaah and the Last Day, let him, speak good words or else remain silent.” Narrated by al-Bukhaari, 5560; Muslim, 69. This version was narrated by al-Bukhaari.

The guest has rights, as the Prophet (peace and blessings of Allaah be upon him) said. There should be no doubt about this matter. If guests come without being invited, they should be honoured, as the Prophet (peace and blessings of Allaah be upon him) said.

Yes, if they are bad friends or are those who have nothing better to do and impose themselves on others all the time, then they should be treated in a manner that befits them, because they annoy the people with their actions.

But if it is your husband who is inviting a lot of people to your house, then in this case you should speak to him in a gentle manner, and come to an agreement about how to invite people, so that he will not invite anyone without speaking to you first, and you can agree to reduce the number of invitations in a suitable manner.

You – may Allaah bless you – should not express displeasure to your husband when the guests are there, because this is something that will make matters worse and will not solve the problem. You have to be patient, because patience is the key to finding a way out.

Strive to create a calm atmosphere in your house, with good words and kind treatment. Some husband may resort to inviting a lot of friends over in an effort to relax, because their wives may not be good at creating an atmosphere that suits their husbands, so that makes them look for this atmosphere with their friends. So try to understand your husband’s nature so that you can create a suitable atmosphere that will make him happy and relaxed, which is what is he is looking for with his friends.

We ask Allaah to set things straight between you, and to help you to do that which He loves and which pleases Him.



Islam Q&A

Which is better, to join the imam whilst he is prostrating or to wait until he gets up?

Q) Is it permissible for the worshipper who missed a rak’ah and found the imam prostrating to say takbeer and then prostrate, or should he wait until the imam gets up?

A) Praise be to Allaah.

If a person comes and finds the imam in a particular posture he should join the imam in whatever posture he is in. So if he comes and finds him prostrating, he should say takbeer and then prostrate, because the Prophet (peace and blessings of Allaah be upon him) said: “Whatever you catch up with, pray, and whatever you missed, make it up.” And because the prostration that he does may be a cause of forgiveness of his sins, so he should not miss out on that. Hence he should prostrate and then stand up with his imam, but that is not counted as a rak’ah for him, because the rak’ah can only be caught up with if one catches up with the bowing (rukoo’). End quote.

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him).



Liqaa’aat al-Baab il-Maftooh (1/408).

Employing non-Muslim workers and allowing them to eat in front of Muslims at the time of fasting

Q) There is a company owner who has non-Muslim workers. Is it permissible for him to stop them from eating and drinking in front of Muslims working in the same company during the day in Ramadaan?

A) Praise be to Allaah.

Firstly:

A person should not employ non-Muslims when he is able to employ Muslims, because the Muslims are better than non-Muslims. Allaah says (interpretation of the meaning):

“… and verily, a believing slave is better than a (free) Mushrik (idolater), even though he pleases you. Those (Al-Mushrikoon) invite you to the Fire, but Allaah invites (you) to Paradise and forgiveness by His Leave, and makes His Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.) clear to mankind that they may remember”

[al-Baqarah 2:221]

But if it is necessary to employ non-Muslim workers, then there is nothing wrong with doing that, but only as far as it is necessary.

Secondly:

With regard to their eating and drinking during the day in Ramadaan in front of Muslims who are fasting, there is nothing wrong with that, because the Muslim who is fasting will praise Allaah for having guided him to Islam, which leads to happiness in this world and the hereafter, and he will praise Allaah for protecting him. For even though he is deprived of food and drink in this world according to sharee’ah during the day in Ramadaan, he will have the reward of that on the Day of Resurrection, when it will be said to him (interpretation of the meaning):

“Eat and drink at ease for that which you have sent on before you in days past!”

[al-Haaqqah 69:24]

But non-Muslims should be stopped from eating and drinking openly in public areas because that goes against the Islamic identity of the country.



End quote, from the words of Shaykh Muhammad ibn ‘Uthaymeen in Majmoo’ al-Fataawa, 8/79.

She repented from a haram relationship in which she lost her virginity. Should she marry who fornicated with her?

Q) I am in a relationship with a man who took my virginity. I repented from such evil deeds and ask Allah to accept my repentance. This man proposed to me, but he is not religious, he smokes cigarettes and hashish and drinks alcohol. What should I do, he knows my matter. Or shall I leave him and have a hymen repair operation done and marry a religious man? I was pregnant and I aborted the baby. Allah knows how sincere my repentance is.

A) Praise be to Allaah.

Firstly:

Zina (fornication or adultery) is a major sin. Allaah has forbidden doing the things that lead to it and has prescribed the hadd punishment for the one who does it, and He has warned adulterers of punishment in the Hereafter.

Allaah says (interpretation of the meaning):

“And come not near to unlawful sex. Verily, it is a Faahishah (i.e. anything that transgresses its limits: a great sin), and an evil way that leads one to hell unless Allaah forgives him”

[al-Isra’ 17:32].

Ibn Jareer al-Tabari (may Allaah have mercy on him) said:

“And come not near” O people

“to unlawful sex. Verily, it is a Faahishah (i.e. anything that transgresses its limits: a great sin)”. Zina (translated here as “unlawful sex”) is a great sin.

“and an evil way” i.e., the way of zina is an evil way, because it is the way of the people who disobey Allaah and go against His command; what a bad way is the way that leads a person to the fire of Hell.

Tafseer al-Tabari (17/438).

Shaykh ‘Abd al-Rahmaan al-Sa’di (may Allaah have mercy on him) said:

The prohibition on approaching it is more eloquent than a simple prohibition on doing it, because that includes the prohibition on all the things that lead to it and promote it, because “the one who grazes his flock around a protected areas will soon transgress upon it,” especially in a matter of this nature when the motive is very strong. Allaah describes zina as abhorrent, as He says “it is a Faahishah (i.e. anything that transgresses its limits: a great sin)”, i.e., it is a sin which is abhorrent according to sharee’ah, reason and common sense, because it is a transgression against Allaah, and against the woman and her family or husband, and it leads to immorality, confusion of lineages and other evil consequences.

“and an evil way” means: what an evil way is the way of the one who dares to commit this grave sin.

Tafseer al-Sa’di (p. 457).

See also the answers to questions no. 76060, 20983 and 95754.

Secondly:

With regard to the abortion, if the soul had been breathed into the foetus, then this is another crime in addition to the crime of zina. If the soul had not yet been breathed into the foetus then it is less serious.

For a detailed discussion on that, please see the answers to questions no. 11195, 13319, 13331 and 90054.

Thirdly:

We praise Allaah for having enabled you to repent, and we hope that it is sincere repentance. The conditions of sincere repentance include: regretting the sins that you have committed, and immediately giving up that immoral action, and everything that leads to it such as contact, correspondence and dates. The conditions of repentance also include resolving not to return to this deed.

You also have to do a lot of righteous deeds, such as prayer, reading Qur’aan and fasting, so as to strengthen your faith and piety. Good deeds erase bad deeds and sincere repentance erases that which came before it, and turns bad deeds into good deeds. Allaah says – after mentioning the sins of shirk (associating others with Allaah), murder and zina – (interpretation of the meaning):

“Except those who repent and believe (in Islamic Monotheism), and do righteous deeds; for those, Allaah will change their sins into good deeds, and Allaah is Oft‑Forgiving, Most Merciful”

[al-Furqaan 25:70].

Fourthly:

With regard to marrying that criminal, you should understand that in order for the marriage of a man and woman who had committed zina to be valid, it is essential that they repent sincerely. It seems to us from your questions that he has not repented from what he did, rather he had added to the first calamity the other bad things that he is doing, such as smoking hasheesh and drinking intoxicants. What we think is that one who is like this also does not pray. If this is indeed the case, then it is definitely not permissible to accept him as a husband, because not praying is kufr that puts a person beyond the pale of Islam, and it is not permissible for a Muslim woman to marry a kaafir.

For a more detailed discussion on the issue of marrying a zaani (one who commits fornication or adultery), please see the answers to questions no. 85335, 87894 and 96460.

Fifthly:

With regard to having an operation to repair the hymen, this is haraam, because it is deceiving the one who marries you.

For a detailed discussion of this matter, please see the answer to question no. 844.

With regard to telling your future husband that you lost your virginity in this haraam relationship, that is not permissible, because it is exposing your faults, and the Muslim is required to conceal his faults. You can use double entendres in your speech. It is well known that the hymen may be broken by means of something other than intercourse in some cases, so you can make the most of that by using a double entendre.

See the answer to question no. 42992.

But if it is possible to encourage this person to repent sincerely and pray regularly, and he shows sincerity and signs of repenting and praying regularly, then there is nothing wrong with accepting him as a husband. Undoubtedly this solution would be easier for you, and more concealing for you, but how could one believe a person like that?!

We ask Allaah to accept your repentance and set your affairs straight, and to conceal our faults and yours in this world and in the Hereafter.

And Allaah knows best.



Islam Q&A

Imitation (taqleed), following the evidence (daleel) – and was Ibn Hazm a Hanbali?

Q) How can a person not make taqleed and still at the same time follow the teachings of one of the imams hanafi, maaliki, shaafi and ahmad bin hanbal(may allah(s.w) have mercy on them all). i am asking this because after reading a summary of the biography of bin baaz( may allah(s.w) have mercy on him)that he followed the school of ahmad bin hanbal(may allah(s.w) have mercy on him) but didnt do taqleed. please explain this to me because im confused .

A) Praise be to Allaah.

Firstly:

The followers of the madhhabs are not all the same. Some of them are mujtahids within their madhhab, and some are followers (muqallids) who do not go against their madhhabs in any regard.

Al-Buwayti, al-Muzani, al-Nawawi and Ibn Hajr were followers of Imam al-Shaafa’i, but they were also mujtahids in their own right and differed with their imam when they had evidence. Similarly Ibn ‘Abd al-Barr was a Maaliki but he differed with Maalik if the correct view was held by someone else. The same may be said of the Hanafi imams such as Abu Yoosuf and Muhammad al-Shaybaani, and the Hanbali imams such as Ibn Qudaamah, Ibn Muflih and others.

The fact that a student studied with a madhhab does not mean that he cannot go beyond it if he finds sound evidence elsewhere; the only one who stubbornly clings to a particular madhhab (regardless of the evidence) is one who lacking in religious commitment and intellect, or he is doing that because of partisan attachment to his madhhab.

The advice of the leading imams is that students should acquire knowledge from where they acquired it, and they should ignore the words of their imams if they go against the hadeeth of the Prophet SAWS (peace and blessings of Allaah be upon him).

Abu Haneefah said: “This is my opinion, but if there comes someone whose opinion is better than mine, then accept that.” Maalik said: “I am only human, I may be right or I may be wrong, so measure my words by the Qur’aan and Sunnah.” Al-Shaafa’i said: “If the hadeeth is saheeh, then ignore my words. If you see well established evidence, then this is my view.” Imam Ahmad said: “Do not follow me blindly, and do not follow Maalik or al-Shaafa’i or al-Thawri blindly. Learn as we have learned.” And he said, “Do not follow men blindly with regard to your religion, for they can never be safe from error.”

No one has the right to follow an imam blindly and never accept anything but his worlds. Rather what he must do is accept that which is in accordance with the truth, whether it is from his imam or anyone else.

Shaykh al-Islam Ibn Taymiyah said:

No one has to blindly follow any particular man in all that he enjoins or forbids or recommends, apart from the Messenger of Allaah (peace and blessings of Allaah be upon him). The Muslims should always refer their questions to the Muslim scholars, following this one sometimes and that one sometimes. If the follower decides to follow the view of an imam with regard to a particular matter which he thinks is better for his religious commitment or is more correct etc, that is permissible according to the majority of Muslim scholars, and neither Abu Haneefah, Maalik, al-Shaafa’i or Ahmad said that this was forbidden.

Majmoo’ al-Fataawa, 23/382.

Shaykh Sulaymaan ibn ‘Abd-Allaah (may Allaah have mercy on him) said:

Rather what the believer must do, if the Book of Allaah and the Sunnah of His Messenger (peace and blessings of Allaah be upon him) have reached him and he understands them with regard to any matter, is to act in accordance with them, no matter who he may be disagreeing with. This is what our Lord and our Prophet (peace and blessings of Allaah be upon him) have enjoined upon us, and all the scholars are unanimously agreed on that, apart from the ignorant blind followers and the hard-hearted. Such people are not scholars.

Tayseer al-‘Azeez al-Hameed, p. 546

Based on this, there is nothing wrong with a Muslim being a follower of a certain madhhab, but if it becomes clear to him that the truth (concerning a given matter) is different from the view of his madhhab, then he must follow the truth.

With regard to Ibn Hazm, he was an imam and a mujtahid, and he regarded blind following as haraam. He was not a follower of any of the imams, neither Imam Ahmad nor any other imam. Rather he was the imam of ahl al-zaahir (the Zaahiris or literalists) during his own time and until now. Perhaps the view that he was a follower of Imam Ahmad (if this report is true) has to do with matters of aqeedah and Tawheed, even though he held different opinions and reckless views with regard to issues pertaining to the divine names and attributes.

See his biography in Siyar A’laam al-Nubala’, 18/184-212

And Allaah knows best.



Islam Q&A

The reason why it is forbidden to have intercourse with one's wife when she is menstruating or bleeding following childbirth

Q) What is the wisdom behind the prohibition on having intercourse with one's wife when she is menstruating or bleeding following childbirth? If the reason for the prohibition is the blood because it is impure, then is it permissible to have intercourse using a barrier like a condom?

A) Praise be to Allaah.

Allaah has forbidden men to have intercourse with their wives in the vagina at the time of menstruation.

The Qur’aan clearly stated the reason for this prohibition, which is that menstruation is adha (a harmful thing). Allaah says (interpretation of the meaning):

“They ask you concerning menstruation. Say: that is an Adha (a harmful thing for a husband to have a sexual intercourse with his wife while she is having her menses), therefore, keep away from women during menses”
[al-Baqarah 2:222]

Scientific studies in this field have disclosed to us some of the harm that is referred to in this verse, but they have not managed to describe all the harms that are referred to in the Qur’aanic text.

Dr. Muhiy al-Deen al-‘Alabi said: “It is essential to refrain from having intercourse with a menstruating women because doing so leads to an increase in the flow of menstrual blood, because the veins of the uterus are congested and prone to rupture, and get damaged easily; and the wall of the vagina is also susceptible to injury, so the likelihood of inflammation is increased, which leads to inflammation in the uterus and in the man’s penis, because of the irritation that occurs during intercourse. Having intercourse with a menstruating woman may also be off-putting to both the man and his wife, because of the presence and smell of blood, which may make the man impotent (i.e., uninterested in sex).

Dr. Muhammad al-Baar said, speaking of the harm that may be caused to the menstruating woman: The lining of the uterus is shed during menstruation, and the uterus is scarred as a result, just like when the skin is flayed. So it is vulnerable to bacteria and the introduction of the bacteria that are to be found at the tip of the penis poses a great danger to the uterus.

Hence the penetration of the penis into the vagina at the time of menstruation is no more than the introduction of germs at a time when the body is unable to fight them.

Dr. al-Baar thinks that the harm is not limited to what he describes of the introduction of germs into the uterus and vagina which is difficult to treat, rather it also extends to other things, namely:

1. The spread of infection to the fallopian tubes, which may then become blocked, which in turn may lead to infertility or ectopic pregnancy, which is the most dangerous kind of pregnancy.

2. The spread of infection to the urethra, bladder and kidneys; diseases of the urinary tract are usually serious and chronic.

3. Increase of germs in the menstrual blood, especially gonorrhea germs.

The menstruating woman is also in a physical and psychological state that is not conducive to intercourse, so if it takes place it will harm her a great deal and cause her pains during her period, as Dr. al-Baar said:

1. Menstruation is accompanied by pains, the severity of which varies from one woman to another. Most women experience pains in the back and lower abdomen. For some women the pain is unbearable and has to be treated with medication and painkillers.

2. Many woman suffer depression and stress during their period, especially at the beginning, and their mental and intellectual state is at the lowest level during menstruation.

3. Some women suffer migraines just before their period starts, and the pain is severe and causes visual disturbances and vomiting.

4. Women’s sexual desire decreases, and many woman have no interest at all in sex during their periods. The entire reproductive system is in a state that is akin to sickness, so intercourse at this time is not natural and serves no purpose, rather it can cause a great deal of harm.

5. A woman’s temperature drops during menstruation, as does her pulse and blood pressure, which makes her feel dizzy, exhausted and lethargic.

Dr. al-Baar also mentions that the harm is not only caused to the woman by having intercourse with her, rather the man is also affected by this action, which may cause infection in his reproductive system which may lead to sterility as a result. The severe pains suffered as a result of this infection may be even worse than the sterility it causes.

And there are many other harmful effects, some of which have not yet been discovered, but Allaah has referred to them when He said (interpretation of the meaning):

“Say: that is an Adha (a harmful thing for a husband to have a sexual intercourse with his wife while she is having her menses), therefore, keep away from women during menses and go not unto them till they are purified (from menses and have taken a bath)”

[al-Baqarah 2:222]

Allaah has described it as adha, a harmful thing both for the wife and for the husband, and other harmful effects about which Allaah knows best.

Thus it becomes clear that the prohibition on intercourse at the time of menstruation is not just because of the blood, rather it is for many reasons as stated above.

The Muslim must also obey the command of Allaah, for He is the Creator and He knows best what is good for His slaves and what is harmful to them. He is the One Who says “keep away from women during menses”, so even if the reason behind this is not clear, we must still submit to the command of Allaah Who has commanded that a man should not have intercourse with his wife during this time.

See al-Hayd wa’l-Nifaas wa’l-Haml bayna al-Fiqh wa’l-Tibb by Dr. ‘Umar al-Ashqar.

Tawdeeh al-Ahkaam by al-Bassaam, 1/362.

However it is permissible for a man to be intimate with his wife, without having intercourse (at the time of menstruation).

See also questions no. 36740, 36722 and 36864.



Islam Q&A

The one who engaged in foreplay with his wife until he ejaculated has to make up the fast but he does not have to offer expiation

Q) I have a very urgent question pertaining to fasting in Ramadhan. I have read most of the general fatawa with respect to atonement for breaking the fast on purpose, etc. However my circumstance is unique and I need advice. This is very uncomfortable but here goes. During Ramadhan I was very sick and the doctor told me to break my fast and take medication which I did. The doctor instructed me to do so for 5 days and my wife insisted that I follow his instructions may Allah reward her. Anyhow during Ramadhan we engaged in some foreplay, which we have done before on a regular basis even during voluntary fasts that we try to do on a regular basis. It has never been a problem and I know my limits as does my wife. On the fourth day of illness I decided to fast but did not tell my wife as she would have argued that the doctor advised to finish the drugs in full. I was confident that Allah had returned my health and wanted to fast. So I did. That morning we engaged in foreplay and my wife did not stop either when I told her to. Unfortunately, she thought this was a game as we have played it before and continued. Then as I pushed her away the excitement overcame me and I ejaculated. As you can imagine I was shocked. As was my wife when I revealed I was fasting. So do I need to fast 60 days in a row? Or make up one day? Or does this fall under the Hadith of accidentally breaking ones fast as Allah is my witness that was not my intention? Please advise as soon as possible as we are going to hajj inshallah and want to remove this sin/burden from us. What should I do?

A) Praise be to Allaah.

You did well to break your fast when you were very sick, and you also did well to fast when you thought that you were able to, although it would have been better to consult the doctor. So long as you fasted that day and were not harmed by fasting, then you have to make up that day.

There is no reason why a man should not engage in foreplay with his wife when fasting, if he is confident that he will not spoil his fast or hers. But if he is not confident of that then it is not permissible for him to do it.

Al-‘Allaamah Mustafa al-Ruhaybaani said in Mataalib Ooli al-Nuha (2/204): Things like kissing are also forbidden, such as embracing, touching, and repeatedly looking for one who thinks that he may ejaculate, and there is no scholarly difference of opinion on this point. End quote.

If you engaged in foreplay with your wife and felt confident that it would not spoil your fast, then there is no sin on you for this foreplay even if it did spoil your fast.

But if you thought that you would ejaculate, then you sinned by engaging in this foreplay, and you have to repent to Allaah.

With regard to fasting, the fast is spoiled in either case, because you ejaculated, whether you intended to break the fast or not. Shaykh Muhammad ibn ‘Uthaymeen (may Allaah have mercy on him) said: If he was intimate with his wife, whether by touching or kissing and so on (less than intercourse), then if he ejaculates his fast is invalidated, but if he does nor ejaculate then he does not break the fast thereby. End quote from al-Sharh al-Mumti’ (6/388).

You have to fast one day to make up for this day, but you do not have to offer any expiation. Al-Nawawi (may Allaah have mercy on him) said in al-Majmoo’ (6/377); If he spoils his fast with something other than intercourse, such as eating, drinking, masturbating or foreplay that leads to ejaculation, then there is no expiation because the text speaks only of intercourse, and these things do not come under the same heading. End quote.

And Allaah knows best.



Islam Q&A

Monday, August 18, 2008

The prohibition on fasting in the second half of Sha’baan

Q) Is it permissible to fast after halfway through Sha’baan? Because I heard that the Prophet (peace and blessings of Allaah be upon him) forbade fasting after halfway through Sha’baan.

A) Praise be to Allaah.

Abu Dawood (3237), al-Tirmidhi (738) and Ibn Naajah (1651) narrated from Abu Hurayrah (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When Sha’baan is half over, do not fast.” Classed as saheeh by al-Albaani in Saheeh al-Tirmidhi, 590.

This hadeeth indicates that it is not allowed to fast after halfway through Sha’baan, i.e., starting from the sixteenth day of the month.

But there are reports that indicate that it is permissible to fast at this time. For example:

Al-Bukhaari (1914) and Muslim (1082) narrated that Abu Hurayrah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Do not anticipate Ramadaan by fasting one or two days before it begins, but if a man habitually fasts, then let him fast.”

This indicates that fasting after halfway through Sha’baan is permissible for someone who has the habit of fasting, such as a man who regularly fasts on Mondays and Thursdays, or who fasts alternate days, and the like.

Al-Bukhaari (1970) and Muslim (1156) narrated that ‘Aa’ishah (may Allaah be pleased with her) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) used to fast all of Sha’baan, he used to fast Sha’baan except a few days.” This version was narrated by Muslim.

Al-Nawawi said: In the words, “He used to fast all of Sha’baan, he used to fast Sha’baan except a few days” the second phrase explains the first, and indicates that the word “all” means “most of”.

This hadeeth indicates that it is permissible to fast after halfway through Sha’baan, but only for those who are continuing after fasting before halfway through the month. The Shaafa’is followed all of these ahaadeeth and said:

It is not permissible to fast after halfway through Sha’baan except for those who have a habitual pattern of fasting, or who are continuing after fasting before halfway through the month.

According to most of the scholars, the prohibition here means that it is haraam.

See al-Majmoo’, 6/399-400; Fath al-Baari, 4/129

Some, such as al-Ruyaani, suggested that the prohibition here is to be understood as meaning that it is makrooh, not haraam.

Al-Nawawi (may Allaah have mercy on him) said in Riyaadh al-Saaliheen (p. 412):

“Chapter on the prohibition on anticipating Ramadaan by fasting after halfway through Sha’baan, except for one who is continuing after fasting before halfway through the month or who has a regular pattern of fasting such as fasting on Mondays and Thursdays”.

The majority of scholars are of the view that the hadeeth which forbids fasting after halfway through Sha’baan is da’eef (weak), and based on that they said that it is not makrooh to fast after halfway through Sha’baan.

Al-Haafiz said: The majority of scholars said that it is permissible to observe voluntary fasts after halfway through Sha’baan and they regarded the hadeeth concerning that as da’eef. Ahmad and Ibn Ma’een said that it is munkar. (From Fath al-Baari). Among those who classed it as da’eef were al-Bayhaqi and al-Tahhaawi.

Ibn Qudaamah said in al-Mughni that Imam Ahmad said concerning this hadeeth:

It is not sound. We asked ‘Abd al-Rahmaan ibn Mahdi about it and he did not class it as saheeh, and he did not narrate it to me. He used to avoid talking about this hadeeth. Ahmad said: al-‘Ala’ is thiqah and none of his ahaadeeth are regarded as munkar apart from this one.

The al-‘Ala’ referred to here is al-‘Ala’ ibn ‘Abd al-Rahmaan who narrated this hadeeth from his father from Abu Hurayrah (may Allaah be pleased with him).

Ibn al-Qayyim (may Allaah have mercy on him) responded in Tahdheeb al-Sunan to those who classed this hadeeth as da’eef and said that this hadeeth is saheeh according to the conditions of Muslim. Even though al-‘Ala’ is the only one who narrated this hadeeth, that is not regarded as detrimental to the hadeeth, because al-‘Ala’ is thiqah; in his Saheeh, Muslim narrated a number of ahaadeeth from him, from his father from Abu Hurayrah (may Allaah be pleased with him). Many Sunnahs are narrated from the Prophet (peace and blessings of Allaah be upon him) only through one person who is thiqah, but they have been accepted and followed by the ummah.

Then he said:

With regard to those who think that there is a contradiction between this hadeeth and the ahaadeeth which speak of fasting in Sha’baan, there is no contradiction. Those ahaadeeth speak of fasting half of it along with the previous half, and of habitual fasting during the second half of the month, whereas the hadeeth of al-‘Ala’ speaks of the prohibition on fasting deliberately only after the month is halfway over, not about fasts that a person observes regularly or that are a continuation after fasting during the first part of the month.

Shaykh Ibn Baaz (may Allaah have mercy on him) was asked about the hadeeth which says that fasting after halfway through Sha’baan is not allowed. He said:

This is a saheeh hadeeth as Shaykh Naasir al-Deen al-Albaani said. What is meant is that it is not allowed to start fasting after halfway through the month. But if a person fasts most or all of the month, then he is following the Sunnah.

Majmoo’ Fataawa al-Shaykh Ibn Baaz, 15/385).

Shaykh Ibn ‘Uthaymeen said in his commentary on Riyaadh al-Saaliheen (3/394):

Even if the hadeeth is saheeh, the prohibition in it does not mean that this is haraam, rather it is simply makrooh, as some of the scholars have understood it to mean. But whoever has the habit of fasting regularly should fast, even if it is after halfway through Sha’baan.

In conclusion:

It is not allowed to fast during the second half of Sha’baan, and that is either makrooh or haraam, except for the one who has the habit of fasting regularly or who is continuing after fasting during the first half of Sha’baan. And Allaah knows best.

The reason for this prohibition is that continually fasting may make a person too weak to fast in Ramadaan.

If it is said that if he fasts from the beginning of the month he will become even weaker, the response is that whoever fasts from the beginning of Sha’baan will have gotten used to fasting so it will be less difficult for him to fast.

Al-Qaari said: The prohibition here means that it is disliked, as a mercy to this ummah lest they become too weak to fulfil their duty of fasting during Ramadaan in an energetic fashion. But those who fast all of Sha’baan will become used to fasting so it will not be difficult for them.

And Allaah knows best.



Islam Q&A